The effect of recent experience on current behavior has been studied extensively in simple laboratory tasks. We explore the nature of sequential effects in the more naturalistic setting of automobile driving. Driving is a safety-critical task in which delayed response times may have severe consequences. Using a realistic driving simulator, we find significant sequential effects in pedal-press response times that depend on the history of recent stimuli and responses. Response times are slowed up to 100 ms in particular cases, a (...) delay that has dangerous practical consequences. Further, we observe a significant number of history-related pedal misapplications, which have recently been noted as a cause for concern in the automotive safety community. By anticipating these consequences of sequential context, driver assistance systems could mitigate the effects of performance degradations and thus critically improve driver safety. (shrink)

Background: This study examined the cyberbullying experience and coping manners of adolescents in urban Vietnam and explored the mediating effect of different support to the associations between cyberbullying and mental health issues.Methods: A cross-sectional study was performed on 484 students at four secondary schools. Cyberbullying experience, coping strategies, psychological problems, and family, peer, and teacher support were obtained. Structural equation modeling was utilized to determine the mediating effects of different support on associations between cyberbullying and psychological problems.Results: There were 11.6 (...) and 28.3% of students who reported that they experienced and observed at least one cyberbullying act in the last 3 months, respectively. Among the victims, only 48.2% tried to stop the perpetrators. Meanwhile, the majority of observers belonged to the “Intervene” group who tried to report cyberbullying acts or help victims. Family support was found to partially mediate associations between cyberbullying experience and observation with levels of psychological problems among adolescents.Conclusion: The 3-month rate of cyberbullying experience and observation among urban adolescents aged 11–14 was low. However, current coping strategies against cyberbullying were not sufficient. Family support is an important factor that should be considered for designing interventions to mitigating the impacts of cyberbullying on the mental health of adolescents. (shrink)

IntroductionThis study aimed to explore the mental wellbeing profiles and their related factors among urban young adults in Vietnam.MethodsA cross-sectional study was conducted in Hanoi, which is the capital of Vietnam. There were 356 Vietnamese who completed the Mental Health Inventory-5 questionnaire. The Latent Profile Analysis was used to identify the subgroups of mental wellbeing through five items of the MHI-5 scale as the continuous variable. Multinomial logistic regression was used to determine factors related to subgroups.ResultsThree classes represented three levels (...) of MHI-5 score, which included “Poor mental health,” “Fair mental health,” and “Good mental health,” were, respectively, 14.3, 46.6, and 39.0%. Compared to a low household economy, participants with an average household economy had 2.11 and 4.79 times higher odds of being in a good mental health class relative to fair and poor mental health classes. Respondents with more than two acute symptoms had 3.85 times higher odds of being in a good mental health class relative to a poor mental health class, as compared to those without acute symptoms. Regarding the measurement of the Perceived Social Support Scale, people having support from their family had 1.80 and 2.23 times higher odds of being in classes of fair and good mental health relative to the poor mental health class; and participants having friend support also had 1.87 times higher odds of being in a good mental health class compared with the fair mental health class, as the MSPSS score increased by 1 unit. People with Rosenberg’s self-esteem scale increased by 1 score, those who had 1.17, 1.26, and 1.47 times higher odds of being in a good compared to fair mental health class, fair compared to poor mental health class, and good compared to poor mental health class, respectively.ConclusionOur findings were given to promote a new classification method for mental health screening among the general population. The current findings could be used as evidence to develop policies and plans that focus on encouraging early screening for mental health problems among the general young population in the future. (shrink)

Person‐specific evidence was developed as a grounded theory by analyzing 20 selected case descriptions from interventions using the guided self‐determination method with people with various long‐term health conditions. It explains the mechanisms of mobilizing relational capacity by including person‐specific evidence in shared decision‐making. Person‐specific self‐insight was the first step, achieved as individuals completed reflection sheets enabling them to clarify their personal values and identify actions or omissions related to self‐management challenges. This step paved the way for sharing these insights and (...) challenges in a relationship with a supportive health professional, who could then rely on person‐specific evidence instead of assumptions or a narrow disease perspective for shared decision‐making. Trust in the evidence encouraged the supportive health professional to transfer it to the interdisciplinary team. Person‐specific evidence then enhanced the ability of team members to apply general evidence in a meaningful way. The increased openness achieved by individuals through these steps enabled them to eventually share their new self‐insights in daily life with other people, decreasing loneliness they experienced in self‐management. Relational capacity, the core of the theory, is mobilized in both people with long‐term health conditions and healthcare professionals. Further research on person‐specific evidence and relational capacity in healthcare is recommended. (shrink)

Proceedings of the first trans-disciplinary symposium on philosophy and medicin held at Galveston, Texas, May 9-11,1974.

This paper challenges the apparatus of the knowledge reproduction of the nationalist narrative of historical trauma that leads to the making of exclusive nationalism and unequal citizenship, partic...

In a proleptically queer mode, Avery Cardinal Dulles’s Models of the Church argued that the church—a mystery—must bear multiple simultaneously true, dynamic, indispensable, yet inadequate labels. If so, one theological test of our ethics is their ability to sustain ecclesiological multiplicity. The anti-trans* policies of some US dioceses and of the Congregation for Catholic Education (CCE) document “‘Male and Female He Created Them’” embrace Dulles’s institution model to the point of exclusive authoritarian institutionalism, while other CCE documents, embracing open-ended, loving (...) dialogue across difference, favor his communion and community of disciples models without discarding the other dimensions of church. Dulles’s belief in the dynamism and temporality of ecclesiological models is permission to replace the institution model, which is vulnerable to abuse, with a kenotic model drawn from queer theology that installs apophasis and self-criticism as indispensable elements of ecclesiology. Ethics of sexuality and gender must pass this ecclesiological test. (shrink)

The conversation with Jill H. Casid and Anna Campbell is a reconceptualization of several themes to develop an aesthetic that incorporates notions of the necropolitical and redefines the concept of the Anthropocene as the Necrocene. The Necrocene implies an era marked by death, decay, and the consequences of human impact on the environment, as well as a critical reflection on the choices individuals and societies make that contribute to the transition from the Anthropocene to the Necrocene. These reflections serve as (...) cautionary tales or reflections on the unsustainable path of the Anthropocene. An important reflection in the interview is how queer and transgender people are using art and assemblages to refuse the terms of the current tensions of the culture wars. (shrink)

Upshot: Massumi innovatively interlinks poststructuralist theory with ideas from cognitive psychology and Luhmann’s systems theory to deconstruct rational choice as the founding myth of the liberal economy. His politically charged constructivism explores socio-economic reproduction as a process of constant re-stabilization between the openness of affective response and the closure of rationality. Defying social determination, Massumi shows how affect can constitute a source of potential change when modulated trans-individually in response to political events.

In lieu of an abstract, here is a brief excerpt of the content:702 JOURNAL OF THE HISTORY OF PHILOSOPHY 33:4 OCTOBER t99 5 appears more as an anomalous figure in the spirit of Kierkegaard than a thinker of the mainstream. For Jaspers, philosophy is a vehicle to provoke a spiritual sense of the wonder of existence rather than an autonomous vocation which strives to recast its questions in increasingly radical ways. Most typically, Jaspers's emphasis on darker aspects of the human (...) predicament--guilt, anxiety, and death as the seminal existential motifs--does not exclude a more positive vision of Existenz as revealed through transcendence. The limits do not provoke a discourse of radical finitude which skirts the edges of presence, but instead indirectly point toward a transcendent mystery, or the "encompassing" (19-2o). If there is an aspect of Jaspers's philosophy that remains inadequately addressed in either volume, it is his preoccupation with the role of tragedy in the post-war era? In light of the premier importance that Hegel, Nietzsche, and Heidegger all grant to tragedy, Jaspers's passionate treatment of this topic in the context of the catastrophe of Western Europe merits far closer attention. Does not the issue of tragedy provide indispensable dues to chart the landscape of twentieth-century thought, and to amplify the differences which prevail in the portrait of politics as displayed by such diverse philosophers as Jaspers and Heidegger, Derrida and Levinas? FRANK SCHALOW DiUard University Norman Malcolm. Wittgenstein: A Religious Point of View? Edited with a response by Peter Winch. Ithaca, New York: Cornell University Press, a994. Pp. xi + 14o. Norman Malcolm at the outset of this, his posthumously published last book, focuses on the question: What did Wittgenstein mean when he said to his friend M. O'C. Drury, "I am not a religious man, but I cannot help seeing every problem from a religious point of view"? It was the right question. But Malcolm then--again on the first page of his book-proceeded to place restrictions on it, which were quite foreign to the spirit of Wittgenstein 's remark and which virtually crippled it. (1) He took Wittgenstein to be speaking of not social, psychological, or presumably even personal problems, but only of philosophical ones. (2) He chose to say that in Wittgenstein's later philosophy "there is not strictly a religious point of view, but something analogous to a religious point of view" (1, Malcolm's emphases). There is no reason to think that Wittgenstein would have accepted either of these restrictions on his remark. Nor does Peter Winch accept them in his forty-page discussion, which follows Malcolm's text in this book. In the upshot Malcolm finds "four analogies between Wittgenstein's conception of the grammar of language and his view of what is paramount in a religious life" (92). In both, he says, Wittgenstein emphasizes "an end to explanation," a sense of an "illness" pervading the human situation, "an inclination to be amazed at the existence of some ' Karl Jaspers, TragedyIs Not Enough, trans. Harald A. T. Reiche, Harry T. Moore, and Karl W. Deutsch (Boston: Beacon Press, 1952), 31-4O,93- io5_ BOOK REVIEWS 703 thing," and "doing, acting [having.] priority over intellectual understanding and reasoning " (92). But are such "analogies" really the crux of the "religious point of view" in terms of which Wittgenstein said that he could "not help seeing every problem"? When we recall that Wittgenstein's later philosophy was a proibund attack upon what he regarded as the idolatry of science, logic, and mathematics (an idolatry of which he himself, in the Tractatt~,, was partly guilty), and that he was also bent on undermining the accompanying subjectivized and privatized view of the human mind, as well as the scientistic reading of religious beliefs and primitive religions, we may be inclined to see his philosophy as clearing the way for the simple noninstitutionalized Tolstoian faith which he himself accepted. Philosophy and religion were on the same track in his mind (and not merely related by "analogies") when he wrote: "All that philosophy can do is to destroy idols. And that means not creating a new one--for instance, as in the 'absence of an idol' " (MS 213, 89). Peter Winch... (shrink)

No one has the right to say what should be done to their body after deathIn my opinion any concept of property in the human body either during life or after death is biologically inaccurate and morally wrong. The body should be regarded as on loan to the individual from the biomass, to which the cadaver will inevitably return. Development of immunosuppressive drugs has resulted in the cadaver becoming a unique and invaluable resource to those who will benefit from (...) organ donation. Faced with the biological reality, the moral error of any concept of property in the body, and the quantitative failure of voluntary organ donation, I believe that the right of control over the cadaver should be vested in the state as representative of those who may benefit from organ donation.How one regards the dead human body, the cadaver, is in part governed by one’s familiarity with it. At the present time, very few people ever see a cadaver which has not in some way been altered after death, and even fewer touch, handle, deal in any way with the dead human body. In developed countries, death itself most frequently occurs away from the home, in an institution, under the supervision of professional caregivers. For most people, ideas concerning the cadaver, its nature, the proper way to deal with it, are formed under these conditions.As a pathologist specialising in forensic pathology, for 50 years I have been at the other end of the spectrum of experience. In my daily work I have been privileged to examine the cadaver in all its stages after death from the immediate postmortem moments through all the stages of decomposition to bare bones. Working in a relatively small community, I have sometimes been charged with examining the body of someone I …. (shrink)

The relationship between “Towards a Critique of Violence” (1921) and the work of Franz Kafka has been well established by several critical studies devoted to Walter Benjamin. However, it is striking that Benjamin himself, already well acquainted with the work of the Czech writer in 1921, never made any comment to Kafka’s work in this essay, and, more broadly, in any of the related texts that make up the project on the ‘Critique of Violence’. In this article, we analyze a (...) set of notions (Entstellung, Entsühnung, Zurechstellen) that allow us to establish a mediated relationship between this essay and the articles and letters that Benjamin devoted to Kafka in the 1930s. This relationship takes us back to the only piece in which Benjamin carries out an autonomous treatment of the “category of justice” (1916) in which he identifies -as it will happen eighteen years later, in the essay on Kafka (1934)- the locus of justice in the “non-violence”, thus untying the knot that binds in a perhaps indiscernible way in the Jewish tradition the notions of “messianism” and “violence”. (shrink)

People have always been xenophobic, but an explicit philosophical and scientific view of human racial difference only began to emerge during the modern period. Why and how did this happen? Surveying a range of philosophical and natural-scientific texts, dating from the Spanish Renaissance to the German Enlightenment, Nature, Human Nature, and Human Difference charts the evolution of the modern concept of race and shows that natural philosophy, particularly efforts to taxonomize and to order nature, played a crucial role. Smith demonstrates (...) how the denial of moral equality between Europeans and non-Europeans resulted from converging philosophical and scientific developments, including a declining belief in human nature's universality and the rise of biological classification. The racial typing of human beings grew from the need to understand humanity within an all-encompassing system of nature, alongside plants, minerals, primates, and other animals. While racial difference as seen through science did not arise in order to justify the enslavement of people, it became a rationalization and buttress for the practices of trans-Atlantic slavery. From the work of François Bernier to G. W. Leibniz, Immanuel Kant, and others, Smith delves into philosophy's part in the legacy and damages of modern racism. With a broad narrative stretching over two centuries, Nature, Human Nature, and Human Difference takes a critical historical look at how the racial categories that we divide ourselves into came into being. (shrink)

Crowdfunded microfinance provides financial resources to impoverished entrepreneurs across the globe based on online appeals describing the entrepreneur’s values and venture potential and is considered a key player in the ethical finance movement. Despite knowledge that the content of the appeals impacts funding success, little is known regarding the role of religious expression, which is common and consequential in socially-oriented contexts. We leverage role congruity theory to address a theoretical tension concerning the effects of religious expression on crowdfunded microfinance funding (...) outcomes. Religious expression is associated with perceptions of trustworthiness, rule-following, and ethicality—qualities that would suggest an entrepreneur would likely avoid opportunist behavior and repay the loan. However, appeals to a higher power may be incongruent with the role of an entrepreneur to the extent that such expression communicates a lack of proactiveness and self-reliance. We use a two-study design to help resolve this tension. Our field study incorporating 253,130 loans from Kiva reveals that religious expression negatively influences funding, particularly for women. Our experiment using 1,795 individual loan assessments shows that the negative influence of religious expression is attenuated when individual lenders exhibit higher levels of religiosity. Post hoc analysis suggests campaigns can mitigate the negative impact of religious expression by being careful to also include aspects highlighting an entrepreneurial orientation. Overall, our work extends prior research suggesting that language tied to ethical or virtuous behaviors is generally not rewarded by lenders as using such language may make the applicant appear inconsistent with role of a stereotypical entrepreneur. (shrink)