Introduction: Maintaining dignity is one of the most important human rights. However, maintaining and promoting the dignity of nursing students as an important caregiver group has scarcely been considered. Dignity can be viewed as an abstract concept particularly in relation to the perspective of male nursing student perspective. Therefore, more investigation is required to explore the male students’ understanding of the concept of dignity. Objectives: The purpose of this study is to define and explain the concept of dignity among male (...) nursing students in the neonatal intensive care unit. Research design: This is a qualitative content analysis study. The data were collected through semi-structured individual interviews. The data were analyzed by conventional content analysis method. Participants and research context: Twenty male nursing students in public health centers in Iran were selected by targeted sampling to achieve data saturation between February 2017 and November 2017. Findings: The findings of this study were presented in three main themes, including “extensive support,” “belief in ability,” and “participation in decision making,” and 7 sub-categories of data were extracted. Ethical considerations: The study’s protocol was approved by the Research Ethics Committee of the Shiraz University of Medical Sciences and the ethical principles were followed throughout the study. Discussion and conclusion: According to the findings of the study, male nursing students required extensive support, and their academic and practical skills required to be respected; in addition, they should be involved in decision making, because in such an environment, the dignity of these students will be maintained and promoted. Therefore, it is suggested that a cultural, professional, and institutional background in which all components of the male nursing student’s dignity are protected and emphasized should be provided. (shrink)

Introduction: Maintaining patient dignity in a caregiving environment is one of the most important moral responsibilities for caregivers. Nonetheless, there are vulnerable groups, specifically teenagers, who in their final stages of life are prone to their dignity being threatened. Moreover, dignity is an abstract concept and there is no studies done on teenagers’ dignity in the final stages of life available in Iran.Purpose: The purpose of this study is to describe the caregivers’ experiences regarding teenagers’ dignity in the final stages (...) of life.Research design: This study is a descriptive phenomenological qualitative research project. The data was collected using deep individual and semi-structured interviews as well as taking notes. The Colaizzi analysis method was used to analyze the data.Participants and research context: 22 caregivers working with teenagers in the final stages of life in a public health centers in Iran who had the criteria to enter the study were selected using a purposeful sampling method and invited to join the study from August 2018 to June 2019. The sampling continued until data saturation.Findings: The findings of the present study were presented in the form of three main themes including “private,” “respecting individual identity,” and “attention to teenagers’ needs” and an additional eight categories.Ethical Considerations: The study’s protocol was approved by the Research Ethics Committee of the Shiraz University of Medical Sciences and all ethical principles were followed throughout the study.Discussion and conclusion: Based on the present study from the caregivers’ point of view, teenagers in their final stages of life required to be cared for and taught in an environment that their privacy was maintained and their individual identity was respected as well as getting attention from the caregivers and companions. In such situations, the teenagers felt calm and their dignity was maintained; therefore, providing a cultural, professional, and organizational setting where all the components of maintaining dignity in teenagers are supported and prioritized is necessary. (shrink)

Job motivation remains an area of concern among researchers due to the rising issues of poor or lack of motivation among workers. This refers to one’s personal will or drives to perform a task at work. Meanwhile, job satisfaction refers to an employee’s sense of fulfillment with his or her work experience. Therefore, the current study utilized the descriptive- correlational research design to investigate the impact of job motivation on the job satisfaction of accountants. To gather essential data and achieve (...) the objectives of the study, Multidimensional Work Motivational Scale (MWMS) and Minnesota Satisfaction Questionnaire (MSQ) were administered to the target respondents. The collected data were then analyzed using a Multiple Regression Analysis; findings revealed that job motivation has a significant impact on the job satisfaction of accountants. Additionally, the results of this study were carefully evaluated and discussed, and recommendations were made to benefit the stakeholders of the study and contribute to the existing body of knowledge. (shrink)

We argue that S is in a position to know that p iff S can know that p. Thus, what makes position-to-know-ascriptions true is just a special case of what makes ability-ascriptions true: compossibility. The novelty of our compossibility theory of epistemic modality lies in its subsuming epistemic modality under agentive modality, the modality characterizing what agents can do.

Theological incompatibility arguments suggest God's comprehensive foreknowledge is incompatible with human free will. Logical incompatibility arguments suggest a complete set of truths about the future is logically incompatible with human free will. Of the two, most think theological incompatibility is the more severe problem; but hardly anyone thinks either kind of argument presents a real threat to free will. I will argue, however, that sound theological and logical incompatibility arguments exist and that, in fact, logical incompatibly is the more severe (...) problem. A deep analysis of the arguments will reveal that, to avoid a fatalist conclusion, we must reject bivalence and adopt a specific kind of temporal ontology (presentism), which also forces the theist to embrace open theism. (shrink)

Disagreements about abortion are often assumed to reduce to disagreements about fetal personhood (and mindedness). If one believes a fetus is a person (or has a mind), then they are “pro-life.” If one believes a fetus is not a person (or is not minded), they are “pro-choice.” The issue, however, is much more complicated. Not only is it not dichotomous—most everyone believes that abortion is permissible in some circumstances (e.g. to save the mother’s life) and not others (e.g. at nine (...) months of a planned pregnancy)—but scholars on both sides of the issue (e.g. Don Marquis and Judith Thomson) have convincingly argued that fetal personhood (and mindedness) are irrelevant to the debate. To determine the extent to which they are right, this article will define “personhood,” its relationship to mindedness, and explore what science has revealed about the mind before exploring the relevance of both to questions of abortion’s morality and legality. In general, this article does not endorse a particular answer to these questions, but the article should enhance the reader’s ability to develop their own answers in a much more informed way. (shrink)

In a recent book and article, James Sterba has argued that there is no free will defense. It is the purpose of this article to show that, in the most technical sense, he is wrong. There is a version of the free will defense that can solve what Sterba (rightly) takes to be the most interesting and severe version of the logical problem of moral evil. However, I will also argue that, in effect (or, we might say, in practice), Sterba (...) is correct. The only working version of the free will defense requires embracing a view that entails consequences theists traditionally have not and cannot accept. Consequently, the one and only free will solution is not viable. Unless some other solution can be found (Sterba argues there is none), the logical problem of evil, as Sterba understands it, either commits one to atheism, or a version of theism that practically all theists would regard as a heresy. (shrink)

Proponents of the problem of animal suffering state that the great amount of animal death and suffering found in Earth’s natural history provides evidence against the truth of theism. In particular, philosophers such as Paul Draper have argued that regardless of the antecedent probability of theism and naturalism, animal suffering provides positive evidence for the truth of naturalism over theism. While theists have attempted to provide answers to the problem of animal suffering, almost none have argued that animal suffering and (...) death can be seen as positive evidence for theism. This essay will discuss several arguments from the writings of Thomas Aquinas that can be used to show that animal suffering and death are to be expected in theistic universes. In the first section, I discuss evidential arguments for naturalism from animal suffering. Next, I provide an overview of Aquinas’ arguments, particularly in Book II of the Summa Contra Gentiles. After this, I discuss the implications these arguments have for theistic universes. Finally, I conclude that these arguments refute evidential arguments for naturalism from animal suffering and also provide evidence that favors theism. (shrink)

‘The soul hypothesis’ enjoys near unanimous support in the general population. Among philosophers and scientists, however, belief in the soul is far less common. The purpose of this essay to explain why many philosophers and scientists reject the soul hypothesis and to consider what the non-existence of the soul would entail.

Proponents of the problem of animal suffering claim that the millions of years of apparent nonhuman animal pain and suffering provides evidence against the existence of God. Neo-Cartesianism attempts to avoid this problem mainly by denying the existence of phenomenal consciousness in nonhuman animals. However, neo-Cartesian options regarding animal minds have failed to compel many. In this essay, I explore an answer to the problem of animal suffering inspired by the medieval theologian Thomas Aquinas. Instead of focusing on phenomenal consciousness, (...) the neo-Thomistic view of animal minds focuses on self-awareness. After proposing and providing evidence for this view, I conclude that nonhuman animal suffering is not morally significant. (shrink)

This chapter focuses on one of the common fallacies in Western philosophy, “confirmation bias”. Confirmation bias is the human tendency only to look for evidence that confirms what one wants to believe or what one already thinks is true. Usually people are not too keen to look for evidence against what they want to believe is true. The human propensity for self‐delusion is strong. When one is confronted with sufficient evidence against some belief that one holds, what one should do (...) is reject that belief ‐ at least if one is concerned with truth. When we surround ourselves with people and views that already agree with our own, we can draw erroneous conclusions. Confirmation bias greatly hinders one's ability to find the truth. Confirmation bias and evidence denial is why we start “seeing something everywhere” once you learn about it. The more scrutiny a belief can withstand, the more likely it is that it's true. (shrink)

In my 2013 article ‘A Refutation of Skeptical Theism,’ I argued that observing seemingly unjustified evils always reduces the probability of God’s existence. When figuring the relevant probabilities, I used a basic probability calculus that simply distributes the probability of falsified hypotheses equally. In 2015, Timothy Perrine argued that, since Bayes Theorem doesn’t always equally distribute the probability of falsified hypotheses, my argument is undermined unless I can also show that my thesis follows on a Bayesian analysis. It is the (...) purpose of this paper to meet that burden. (shrink)

In ‘Do Souls Exist?’ and ‘Does Free Will Exist?’ I laid out the reasons most philosophers doubt the existence of souls and free will. Here, in ‘Does God Exist?’, to complete the trilogy, I will lay out the reasons most philosophers doubt the existence of God: the best arguments for God fail, the most well-known argument against God succeeds, and philosophers are not keen to take things on faith.

The 2014 movie God’s Not Dead is a clear argument for the truth of its title; in other words, it is an argument that God exists. It does this, primarily, by having its protagonist, college freshman Josh Wheaton, present a number of arguments for God’s existence in front of his philosophy class. It is the purpose of this chapter to evaluate those arguments. In the end, we will see that the movie fails, pretty dramatically, at accomplishing its task, while also (...) unfairly demonizing those who deny its thesis along the way. (shrink)

Recently the intramural debate among Christians over the correct interpretation of Genesis 1 and the age of the earth has become heated between leaders of certain science-based ministries. A major point of contention revolves around the question of whether there was animal death before Adam and Eve’s first sin. Many young-earth proponents charge that if God allowed death before Adam and Eve sinned, then God would not be morally perfect. In this paper I propose and critique a logical argument from (...) these charges. First, I formulate a logical problem based on the claims of young-earth proponents. Next, I discuss several theistic interpretations of God’s moral perfection and explain how deontological and consequentialist interpretations are problematic. After this I discuss Aquinas’ interpretation of God’s moral perfection. Finally, I provide a solution to the problem of death before the fall using Aquinas’ interpretation. I conclude that it is not logically contradictory to believe that God is all-knowing, all-powerful, and all-good and that He created a world that initially contained animal death. (shrink)

The problem of animal suffering considers whether God would allow millions of years of animal pain, disease, and death. Philosophers who debate this issue often assume that pain and suffering are evils a loving God would not allow without good reason. Moreover, a considerable amount of the debate regarding the problem of animal suffering involves whether animals are capable of experiencing pain and suffering. But this raises the question of whether pain and suffering are intrinsically evil. In this essay I (...) explore the nature of pain and suffering from a Thomistic perspective. First I briefly explain how the intrinsic values of pain and suffering are crucial regarding the problem of evil and the problem of animal suffering in particular. Next I explain the Thomistic concepts of pain and suffering and show that they do not contradict their contemporary philosophical and scientific counterparts. Afterward I determine whether pain and suffering are intrinsically evil experiences that an all-good God should refrain from causing. I conclude that pain and suffering are not intrinsically evil and that the problem of animal suffering is not a problem in addition to the problem of natural evil. (shrink)

Thomas Aquinas is often mentioned in the debate regarding best possible worlds. Some philosophers believe Aquinas’ writings entail that God must create a best possible world while most think he rejects the notion. Additionally, it is thought that Aquinas’ position falls prey to the problem of no best world. However, a closer examination of Aquinas’ metaphysical views shows that he has been misunderstood in the current debate. In this essay, I first examine some contemporary views regarding Aquinas’ thought on best (...) possible worlds. Afterward, I discuss Aquinas’ concepts of God’s goodness and God’s purpose for creating and determine their implications for his position regarding best possible worlds. Understanding these concepts helps to show why Aquinas’ position has been misrepresented. I conclude that while Aquinas does reject the popular notion of a best possible world, his arguments are not susceptible to the problem of no best world. (shrink)

ABSTRACT In their recent efforts to protect the Southern Resident killer whale population in the Salish Sea and bring ‘Lolita’ home, the Lummi Nation exposed significant limitations to species and habitats as values in Western conservation models. Where Indigenous conservation falls outside this scope, it is often invisible to or actively suppressed by the settler state. The conservation practices of NOAA, in accordance with the federal policy of the ESA, have amounted to extractive colonial enterprises, treating the whales as educational, (...) economic, and environmental possessions while degrading the relationship of the Lummi to the whales as relatives and attacking Lummi sovereignty. (shrink)

This chapter focuses on one of the common fallacies in Western philosophy called countless counterfeits. The countless counterfeits fallacy occurs when one argues that the fact that there is an abundance of unreliable evidence for a conclusion is a good reason to think there is reliable evidence for that conclusion. A countless number of counterfeit pieces of evidence are seen as a good reason to think that some such evidence is legitimate. In the Townsend article, Kreeft suggests that an abundance (...) of counterfeit ghost sightings “strongly argues for” the existence of real ones. Indeed, this fallacy is committed most often in discussions regarding what James Randi calls “flim‐flam” (i.e., pseudoscience and the paranormal). It's utilized to defend belief not only in ghosts, but in UFOs, demons, alternative medicine, and even conspiracy theories. (shrink)

The people in utopias have many characteristics Abraham Maslow said self‐actualized people have: they're accepting, spontaneous, creative, appreciative of life, honest, responsible, and hardworking; they even maintain deep relationships and have childlike wonder. In Star Trek: Mission Log, Ken Ray defends life under the care of Norman's androids on Mudd's planet as preferable because of its possibilities for self‐actualization. Self‐actualization is impossible unless the basic biological, safety, and social needs are met, all of which the spores and Vaal guarantee. The (...) spores even saved the colonists’ lives. Once one achieves self‐actualization, it's easy to pity those who can't attain it; but for those who struggle just to survive, giving up safety and security for an unlikely chance at self‐actualization would seem crazy. The criticisms of Vaal seem to echo the criticisms of communism, and the control a communist government must exercise in providing for its people. (shrink)

This chapter focuses on one of the common fallacies in Western philosophy: the constructive nature of human perception. Many of the things that we believe are generated by our senses interacting with the outside world. Our brains make decisions about what information to interpret and how to do so mostly based on our assumptions, preconceptions, and desires. An assumption that informs how we interpret the information that our brain receives is that the size, color, and shape of objects is constant. (...) This allows us to perceive an object the same way even if how we are seeing it is changing. There are of course countless visual illusions that demonstrate this fact. This is why science has proved to be such a powerful tool in understanding the world; it is designed specifically to guard against the way our senses can lead us astray. (shrink)

This chapter focuses on one of the common fallacies in Western philosophy called 'Galileo gambit'. Perhaps the best way to describe the fallacy is as an association fallacy or a faulty analogy. The Galileo gambit fallacy is committed by those theories that contradict the mainstream scientific consensus. The Galileo gambit is often used to suggest that science is not open to criticism, but nothing could be further from the truth. No one is more open to criticism than the scientist; that (...) is how we make sure we are not wrong and get closer to the truth. Persons who are making the Galileo gambit in recent times are Rupert Sheldrake and his morphic resonance/fields, Bigfoot believers, UFO enthusiasts, creationists, conspiracy theorists of all stripes, and people who deny climate change. (shrink)

A world in which atheism has replaced religion is the dream of Oxford evolutionary biologist and “New Atheist” activist, Richard Dawkins. He thinks that religious belief is irrational superstition that leads to violence (like the inquisition), intolerance (like homophobia), ignorance (like creationism), and corruption (like red hot Catholic love). In fact, in the episode “Go God Go,” it is the cartoon version of Dawkins himself who pioneered the efforts culminating in religion's demise. First, one has to understand what science is. (...) Science is a method for discovering the truth about the world. Many philosophers argue that science and religion are perfectly compatible. Religion is about ethics and meaning, but science is about explaining the way the world works. Religion has led to a lot of violence—the Crusades, the Spanish Inquisition, witch trials, 9/11, and more. And it's certain that the end of religion wouldn't eliminate all violence. (shrink)

Some fans have suggested that the titles of the Skywalker Saga films are in the wrong order. Episode VIII: The Last Jedi should've been “A New Hope” ‐since Luke's sacrifice in his battle with Kylo gives Rey and The Resistance a new hope in their struggle against the First Order. In his Two Treatises of Government, Locke argues for a better solution: a separation of religious and political power. Religion should be a private affair; politics and government should be a (...) secular matter. To understand Luke's position, it's important to understand that pacifism is not a call to inaction; when something wrong occurs that could be stopped by violence, the pacifist is not obligated to stand around and do nothing. Especially when it's an act of violence, the pacifist is obligated to stop it. (shrink)

Much philosophical work on pop culture apologises for its use; using popular culture is a necessary evil, something merely useful for reaching the masses with important philosophical arguments. But works of pop culture are important in their own right--they shape worldviews, inspire ideas, change minds. We wouldn't baulk at a book dedicated to examining the philosophy of The Great Gatsby or 1984--why aren't Star Trek and Superman fair game as well? After all, when produced, the former were considered pop culture (...) just as much as the latter. This will be the first major reference work to right that wrong, gathering together entries on film, television, games, graphic novels and comedy, and officially recognizing the importance of the field. It will be the go-to resource for students and researchers in philosophy, culture, media and communications, English and history and will act as a springboard to introduce the reader to the other key literature in the field. (shrink)

This chapter compares simple predicates of personal taste (PPTs) such as tasty and beautiful with their complex counterparts (eg tastes good, looks beautiful). I argue that the former differ from the latter along two dimensions. Firstly, simple PPTs are individual-level predicates, whereas complex ones are stage-level. Secondly, covert Experiencer arguments of simple PPTs obligatorily receive a generic interpretation; by contrast, the covert Experiencer of a complex PPT can receive a generic, bound variable or referential interpretation. I provide an analysis of (...) these facts based on a novel proposal about the licensing of individual-level predicates (the ‘Licensing Condition on ILPs’). This condition states that all covert pronominal arguments of an individual-level predicate must be bound by the generic operator. Finally, I show that generic construal of the Experiencer is a necessary condition for faultless disagreement. This is evidence in favour of treatments of subjective meaning that appeal to genericity, and against relativism about PPTs. (shrink)

The Demonic in the Political Thought of Eusebius of Caesarea explores how Eusebius of Caesarea's ideas about demons interacted with and helped to shape his thought on other topics, particularly political topics Hazel Johannessen builds on and complements recent work on early Christian and early modern demonology. Eusebius' political thought has long drawn the attention of scholars who have identified in some of his works the foundations of later Byzantine theories of kingship. However, Eusebius' political thought has not previously (...) been examined in the light of his views on demons. Moreover, despite frequent references to demons throughout many of Eusebius' works, there has been no comprehensive study of Eusebius' views on demons, until now, as expressed throughout a range of his works.The originality of this study lies both in an initial examination of Eusebius' views on demons and their place in his cosmology, and in the application of the insights derived from this to consideration of his political thought. As a result of this new perspective, Johannessen challenges scholars' traditional characterization of Eusebius as a triumphal optimist. Instead, she draws attention to his concerns about a continuing demonic threat, capable of disrupting humankind's salvation, and presents Eusebius as a more cautious figure than the one familiar to late antique scholarship. (shrink)

Grapheme-colour synaesthesia is a perceptual experience where graphemes, letters or words evoke a specific colour, which are experienced either as spatially coincident with the grapheme inducer (projector sub-type) or elsewhere, perhaps without a definite spatial location (associator sub-type). Here, we address the question of whether synaesthesia can be rapidly produced using a hypnotic colour suggestion to examine the possibility of ‘hypnotic synaesthesia’, i.e. subjectively experienced colour hallucinations similar to those experienced by projector synaesthetes. We assess the efficacy of this intervention (...) using an “embedded figures” test, in which participants are required to detect a shape (e.g., a square) composed of local graphemic elements. For grapheme-colour synaesthetes, better performance on the task has been linked to a higher proportion of graphemes perceived as coloured. We found no performance benefits on this test when using a hypnotic suggestion, as compared to a no-suggestion control condition. The same result was found when participants were separated according to the degree to which they were susceptible to the suggestion (number of coloured trials perceived). However, we found a relationship between accuracy and subjective reports of colour in those participants who reported a large proportion of coloured trials: trials in which the embedded figure was accurately recognised (relative to trials in which it was not) were associated with reports of more intense colours occupying a greater spatial extent. Collectively, this implies that hypnotic colour was only perceived after shape detection rather than aiding in shape detection via colour-based perceptual grouping. The results suggest that hypnotically induced colours are not directly comparable to synaesthetic ones. (shrink)

My purpose in this essay is to describe and define the ways in which Afro-American women intellectuals, in the last decade of the nineteenth century, theorized about the possibilities and limits of patriarchal power through its manipulation of racialized and gendered social categories and practices. The essay is especially directed toward two academic constituencies: the practitioners of Afro-American cultural analysis and of feminist historiography and theory. The dialogue with each has its own peculiar form, characterized by its own specific history; (...) yet both groups are addressed in an assertion of difference, of alterity, and in a voice characterized by an anger dangerously self-restrained. For it is not in the nature of Caliban to curse; rather, like Caliban, the black woman has learned from her behaviour of her master and mistress that if accommodation results in a patronizing loosening of her bonds, liberation will be more painful. Hazel V. Carby is assistant professor of English at Wesleyan University. She is the coauthor of the Empire Strikes Back: Race and Racism in Seventies Britain and the author of Uplifting as They Write: The Emergence of the Afro-American Woman Novelist. (shrink)

It is widely agreed that hypocrisy can undermine one’s moral standing to blame. According to the Nonhypocrisy Condition on standing, R has the standing to blame some other agent S for a violation of some norm N only if R is not hypocritical with respect to blame for violations of N. Yet this condition is seldom argued for. Macalester Bell points out that the fact that hypocrisy is a moral fault does not yet explain why hypocritical blame is standingless blame. (...) She raises a challenge: one must explain what is distinct about hypocritical blame such that the hypocritical blamer lacks the standing to blame, even if the arrogant or petty blamer does not. Of those writing on hypocrisy, only we offer a direct response to Bell’s challenge. Recently, however, our account has come under criticism. We argue here that (1) our account can handle these criticisms and that (2) no other rival account adequately addresses Bell’s challenge of explaining what is uniquely objectionable about hypocritical blame. Because answering Bell’s challenge is a necessary component of any plausible account of the relationship between hypocrisy and standing, our account remains the best on offer. (shrink)

In 2019, several US states passed “heartbeat” bills. Should such bills go into effect, they would outlaw abortion once an embryonic heartbeat can be detected, thereby severely limiting an individual’s access to abortion. Many states allow health care professionals to refuse to provide an abortion for reasons of conscience. Yet heartbeat bills do not include a positive conscience clause that would allow health care professionals to provide an abortion for reasons of conscience. I argue that this asymmetry is unjustified. The (...) same criteria that justify protecting conscientious refusals to provide abortion also justify protecting positive conscientious appeals regarding abortion. Thus, if the law provides legal exemptions for health care professionals who, as a matter of conscience, refuse to provide abortions where it is legal, it should also provide exemptions for health care professionals who, as a matter of conscience, feel obligated to provide abortions where it is illegal. (shrink)

Calls for the inclusion of women in clinical trials raise the obvious question: why have sponsors excluded them? The answer most often given is one tragically evocative word: Thalidomide. The tragedies of the children born with seal limbs because their mothers took this over-the-counter sleeping pill and cure for morning sickness showed that, contrary to previous perceptions, the placenta could not be depended upon to filter out toxins before they reached the fetus. The specter of birth defects spawned sponsors’ fears (...) of a variety of catastrophes which contributed to closing the doors of clinical trials for women.This paper will not argue that the possibility of birth defects arising from the ingestion of an experimental drug does not exist. Sadly, scientists do not yet have the ability to predict which drugs will cause birth defects. Rather, it will argue that case law does not provide a basis for sponsor liability when a woman gives informed consent and the regulations governing clinical trials are followed. (shrink)

Turner and Feldman address an important environmental justice issue: ‘Under conditions of social and economic inequality, only some people…will have the clout and the funding to get the powers...

This extended literature review proposes to present the trends in the therapeutic alliance, outcomes, and measures in the last decade within the premises of individual cognitive behaviour therapy and its innovations, used as an interventional measure in the context of child and adolescent mental health setting. A brief background of the rationale for conducting this literature search is presented at the start. This is followed by the methodology and design which incorporates the inclusion and exclusion criteria and the basis for (...) the same. The critical appraisal of the primary studies is presented in the literature review section with a brief description of the summary features of the studies in the study tables followed by the results and discussion of the study findings. To summarise, the literature review of primary studies conducted in the last decade demonstrates the need for further research to be conducted both in the field of CBT in children and therapeutic alliance, competence, and therapy outcomes, integrating perspectives in child development, carer alliance, and the social construct theory in children, to allow for further innovations in CBT in the context of increasing challenges in the current times of exponentially developing technology and its utility without compromising the quality of therapy. In conclusion, recommendations are made as a guideline for future studies and research in this field. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:What Virgil Should Have Said KYLE GERVAIS Mortem infelicem canimus famamque perennem Sidoniae praeclara ducis quae sustulit alte moenia—multum illa et furiis iactata et amore saucia, deseruit cum foedera barbarus hospes, vique deum quassa et fratris, dum conderet ensem fatiferum profugi sub pectore et iret ad umbras, arma virumque ciens magnam contundere Romam. I sing the tragic death and endless glory Of Sidon’s exiled queen, the famous walls (...) She raised on high, her wild and wounded love When savage guest betrayed his bonded word And gods and brother shook her—till she took The fateful sword he left and sought the shades To call a man in arms to topple Rome. note With thanks to Sarah Shaughnessy for the idea and advice, and to Michael Putnam, who taught me that Dido never really dies in the Aeneid. arion 28.2 fall 2020... (shrink)

Complete works of 3rd Rdo Grub-chen ʼJigs-med-bstan-paʼi-ñi-ma, 1865?-1926 on Rñiṅ-ma-pa doctrines, Buddhist philosophy and rituals text.

It is a somewhat vexed question whether presuppositions are always accommodated into the global context of utterance of the sentence, or whether they may sometimes be accommodated into a local context - the context of some subsentential constituent. Von Fintel (2008) argues that there is no local accommodation. He shows that presuppositions in the scope of universally quantified sentences, which have traditionally been handled via local accommodation (eg Heim 1983), can be accounted for by assuming that conversational participants select a (...) domain of quantification such that every relevant element of it has the property required by the presupposition in the scope. It is shown that this domain selection mechanism cannot account for a related set of data involving presupposition triggers in the restrictor rather than scope of the universal. We also discuss the relationship between quantified sentences and conditionals, and general consequences for the theory of presupposition accommodation. (shrink)