Trait emotional intelligence (“trait EI”) concerns our perceptions of our emotional abilities, that is, how good we believe we are in terms of understanding, regulating, and expressing emotions in order to adapt to our environment and maintain well-being. In this article, we present succinct summaries of selected findings from research on (a) the location of trait EI in personality factor space, (b) the biological underpinnings of the construct, (c) indicative applications in the areas of clinical, health, social, educational, organizational, and (...) developmental psychology, and (d) trait EI training. Findings to date suggest that individual differences in trait EI are a consistent predictor of human behavior across the life span. (shrink)

Practical deliberation often involves conditional judgements about what will (likely) happen if certain alternatives are pursued. It is widely assumed that the conditionals useful in deliberation are counterfactual or subjunctive conditionals. Against this, I argue that the conditionals of deliberation are indicatives. Key to the argument is an account of the relation between 'straightforward' future-directed conditionals like ' If the house is not painted, it will soon look quite shabby' and * "w e r e ' ' e d F (...) D C s like ' If the house were not to be painted, it would soon look quite shabby': an account on which both of these types of FDCs are grouped with the indicatives for semantic treatment and on which, while conditionals of both types are properly used in means/ends deliberations, those of the ' were'ed-up variety are especially well suited for that purpose. (shrink)

This article presents arguments and evidence that run counter to the widespread assumption among scholars that humans are intuitive Cartesian substance dualists. With regard to afterlife beliefs, the hypothesis of Cartesian substance dualism as the intuitive folk position fails to have the explanatory power with which its proponents endow it. It is argued that the embedded corollary assumptions of the intuitive Cartesian substance dualist position (that the mind and body are diff erent substances, that the mind and soul are intensionally (...) identical, and that the mind is the sole source of identity) are not compatible with cultural representations such as mythologies, funerary rites, iconography and doctrine as well as empirical evidence concerning intuitive folk reasoning about the mind and body concerning the afterlife. Finally, the article suggests an alternative and more parsimonious explanation for understanding intuitive folk representations of the afterlife. (shrink)

What are the criteria for reasonable clinical judgements? The reasonableness of macro-level decision-making has been much discussed, but little attention has been paid to the reasonableness of applying guidelines generated at a macro-level to individual cases. This paper considers a framework for reasonable clinical decision-making that will capture cases where relevant guidelines cannot reasonably be followed. There are three main sections. (1) Individual claims on healthcare from the point of view of concerns about equity are analysed. (2) The demands of (...) responsibility and equity on professional clinical performance are discussed, and how the combination of these demands emerges into seven requirements that constitute the framework is explored. Since this framework is developed to assist in reasonable clinical decision-making, practical implications of all these requirements are also suggested. (3) Challenges concerning the framework are discussed. First, a crucial presumption that the framework relies upon is considered—namely, clinicians’ willingness to justify their decisions as requested. Then how public deliberation may influence clinical decision-making is discussed. Next is a consideration of how clinicians’ need to have confidence in their own judgements in order to perform in a manner worthy of trust would be compatible with adherence to the framework supported by public deliberation. It is concluded that fair distribution in the interplay between macro- and micro-level considerations can be secured by legitimising procedures on each level, by ensuring well-organised and continuing public debate and by basing individual clinical judgements upon well-justified and principled normative bases. (shrink)

Recent research in the cognitive science of religion suggests that humans intuitively believe that others survive death. In response to this finding, three cognitive theories have been offered to explain this: the simulation constraint theory (Bering, Citation2002); the imaginative obstacle theory (Nichols, Citation2007); and terror management theory (Pyszczynski, Rothschild, & Abdollahi, 2008). First, I provide a critical analysis of each of these theories. Second, I argue that these theories, while perhaps explaining why one would believe in his own personal immortality, (...) leave an explanatory gap in that they do not explain why one would intuitively attribute survival of death to others. To fill in the gap, I offer a cognitive theory based on offline social reasoning and social embodiment which provides for the belief in an eternal social realm in which the deceased survive—the afterlife. (shrink)

Philosophers have hitherto only interpreted the world in various ways; the point is to change it.Karl marx’s distinction between interpreting the world and changing it points by extension to the state of contemporary philosophy and psychiatry. The 1990s resurgence of interdisciplinary work in this area was driven equally by phenomenological scholarship and by initiatives in analytic philosophy. The former reflected the focus in phenomenology on ‘what it is like’ to experience a given mental symptom with the aim of reconstructing the (...) life-worlds of people experiencing mental disorders, while the latter reflected directly or indirectly the influence of J. L. Austin and others from... (shrink)

Analyses of biological concepts of disease and social conceptions of health indicate that they are structurally interdependent. This in turn suggests the need for a bridge theory of illness. The main features of such a theory are an emphasis on the logical properties of value terms, close attention to the features of the experience of illness, and an analysis of this experience as action failure, drawing directly on the internal structure of action. The practical applications of this theory are outlined (...) for a number of problems in each of the three main practical areas, clinical work, teaching and research. In each case the resources of the theory suggest new models and generate new results. The full practical significance of the theory, however, is shown to consist in the way in which it ties together biological and social theories into an integrated picture of the conceptual structure of medicine as a whole. It is argued, finally, that practical efficiency of this kind is a test of theory not only in the philosophy of medicine but also in general philosophy. (shrink)

The paper provides a critical discussion of the role ethology may play in the study of human behaviour. The mechanisms of avoidance of consanguineal mating in some animal species and Man are analysed and compared. Aggression and competition are discussed in relation to agonistic courtship, and play behaviour.

This edited volume illustrates the central importance of diversity of human values throughout healthcare. The readings are organised around the main stages of the clinical encounter from the patient's perspective. This introductory chapter opens up crucial issues of methodology and of practical application in this highly innovative approach to the role of ethics in healthcare.

In the wider ecumenical movement, bearing witness to each other in true friendship is a creative gesture inspired by the Holy Spirit. It cuts across religious and denominational divides. The friendship between Gandhi and CF Andrews is invoked as an example of East and West bearing witness to each other. In ancient Asian religious context, mutual witnessing is extended to all sentient beings. From the Orthodox tradition three themes are highlighted as contributing to the Spirit-movement for mutual witness and healing (...) of divisions, namely, Theosis or divinization, the Perfecting work of the Holy Spirit and the Eighth Day. Humanity and the whole creation are involved in the process of divinization. Our mutual relationship is defined by this journey together. The Holy Spirit is continually renewing the creation which is pneumatodynamic, or energized by the Spirit from the beginning to the eschaton. Human beings as leaders and priests of creation are to respond to and cooperate in the perfecting work of the Spirit. The more we rely on the power of the Holy Spirit, the more united and reconciled in Christ we become. (shrink)

Mehmet Akif İnan, Türkiye sendikacılığının önde gelen bir siması olarak bilinmesinin yanı sıra şâir ve yazarlığıyla da toplumun ekseriyeti tarafından tanınan bir şahsiyettir. Fakat sûfî kişiliği pek bilinmemektedir. Yapılan araş-tırmada İnan’a daha mücadeleci ve aktif karakter sağlayan hakikat, bilinmeyen tasavvuf ve tarîkat yönüdür. O, tasavvuf terbiyesinin kazandırdığı ahlâkla, insanlara önceden gösterdiği fedakârlığın daha fazlasını gösterir. İnan, tasavvuf ilmiyle benlik dönüşümünü gerçekleştirdikten sonra hem sendika çalışmalarında hem yazılarında ve şiirlerinde neslin kendi öz kültürü ve medeniyetiyle yetişmesi için gayret göstermiştir. İnan’ın tarîkata (...) intisabı yakın çevresi tarafından hayretle karşılanırken, tasavvufun kendisine kazandırdığı hal ile insanları kucaklaması, onların dertlerini paylaşması, arkadaşları tarafından "entelektüel derviş" olarak vasıflandırılır. Bu konuda yakın arkadaşları ve kendisini tanıyanlardan birçok eleştiri almıştır. Bu çalışmada, İnan’ın hayatı, eserleri, hayat mücadelesi ve pek bilinmeyen sûfî kişiliği ele alınmaktadır. (shrink)

Цель данного издания - познакомить широкий круг читателей с основными вехами жизни ученого, организатора, ее научными трудами, литературой о ней.

It is claimed that certain processes of individual behaviour and of interaction between individuals run parallel. Such parallels are seen along three axes: antagonism-coordination, constriction-expansion and neutral-play-like.Characteristics of ritualized behaviour and play are analysed and the two categories of behaviour are compared in detail. They are shown to differ largely in degree of expansion. They also differ along the antagonism-coordination axis. Both are play-like.

In this article, I will attempt to link altruism, a concern of Positive Psychology, a recent branch of psychology, and dāna, the deeply entrenched aspect of Indian thought. These aspects strive towards a connection with the self and well-being. In addition, an association between Indian psychological attributes, especially with reference to the Mahābhārata, and Positive Psychology will be shown. In the Indian context, dāna or the act of giving involves not merely the act of giving material or tangible goods or (...) objects but also involves doing an act, doing something for others in which one has no stake or claim. In other words, the giving involves giving something from the depths of oneself, for the ‘good’ of another, without expecting anything in return. The cultivation of generosity facilitates a pliancy of mind that allows for the eradication of delusion of a limited self as well as disables greed and hate. In addition to anna-dāna, jala-dāna, bhūmi-dāna, vidyā-dāna and jnana-dāna, the Mahābhārata also talks about sharing with love and affection. A desire for good is a desire for self-satisfaction, bearing a positive therapeutic value for a better, truer, more real self. (shrink)

This volume of articles, literature and case studies illustrates the central importance of human values throughout healthcare. The readings are structured around the main stages of the clinical encounter from the patient's perspective.