Both unipolar and bipolar depression have been linked with impairments in executive functioning. In particular, mood symptom severity is associated with differences in common EF, a latent measure of general EF abilities. The relationship between mood disorders and EF is particularly salient in adolescence and young adulthood when the ongoing development of EF intersects with a higher risk of mood disorder onset. However, it remains unclear if common EF impairments have associations with specific symptom dimensions of mood pathology such as (...) blunted positive affect, mood instability, or physiological arousal, or if differences in common EF more broadly relate to what is shared across various symptom domains, such as general negative affect or distress. To address this question, bifactor models can be applied to simultaneously examine the shared and unique contributions of particular mood symptom dimensions. However, no studies to our knowledge have examined bifactor models of mood symptoms in relation to measures of common EF. This study examined associations between common EF and general vs. specific symptom dimensions using structural equation modeling in adolescents and young adults with varying severity of mood symptoms. A General Depression factor capturing shared variance across symptoms statistically predicted lower Common EF. Additionally, a factor specific to physiological arousal was associated with lower Common EF. Anhedonia-specific and Mania-specific factors were not significantly related to Common EF. Altogether, these results indicate that deficits in common EF are driven by, or reflect, general features of mood pathology that are shared across symptom dimensions but are also specifically associated with physiological arousal. (shrink)

This article provides ethical guidance on using race in health research as a variable or in defining the study population. To this end, a plain, non-exhaustive checklist is provided for researchers and research ethics committees, preceded by a brief introduction on the need for justification when using race as a variable or in defining a study population, the problem of exoticism, that distinctions pertain between race, ethnicity and ancestry, the problematic naming of races, and that race does not serve well (...) as a presumed biological construct in genetic research. (shrink)

The seemingly innocuous description of Leah as having ‘soft’ eyes in Genesis 29:17 has captivated scholars and readers for centuries. This article advances an ironic interpretation, suggesting that Leah’s ‘soft’ eyes were not a sign of weakness but, rather, an indication of envy and malevolence, potentially contributing to fertility issues faced by her sister Rachel in terms of the ancient Near Eastern evil eye belief complex. In this context, the article delves into ancient belief systems that entwined beauty, fertility, and (...) the malevolent gaze.Contribution: Drawing from biblical texts, historical sources, and contemporary scholarship, this article reveals the intricate layers of meaning within this minor detail. (shrink)

This volume analyses contemporary capitalism and its crises based on a theory of capitalist evolution known as the social structure of accumulation theory. It applies this theory to explain the severe financial and economic crisis that broke out in 2008 and the kind of changes required to resolve it. The editors and contributors make available new work within this school of thought on such issues as the rise and persistence of the 'neoliberal' or 'free-market' form of capitalism since 1980 and (...) the growing globalization and financialization of the world economy. The collection includes analyses of the US economy as well as that of several parts of the developing world. (shrink)

Borrowing its name from the notorious '60s Ed Sanders magazine, Fuck You: A Magazine of the Arts, the editors have figured a way to rehone its countercultural and frictional stance with style and aplomb. A unique and provocative anthology of lesbian writing, guaranteed to soothe the soulful and savage the soulless. Includes Adele Bertei, Holly Hughes, Sapphire, Laurie Weeks, and many more.

It is often claimed that the use of depth psychology in the interpretation of ancient texts is irrelevant and methodologically unsound. Several typical Jungian archetypes, such as the shadow, the primordial mother, and the hero, were identified, interpreted and commented on from a post-Jungian perspective. The apocryphal Book of Baruch has typically been studied as a prime example of penitential prayer in the late Second Temple Period. In this study, the book was approached from the perspective of post-Jungian literary criticism. (...) While Jungian literary criticism has become unfashionable as a result of Jung’s anti-feminist and anti-Semitic ideas, the usefulness of his theory to criticise itself was demonstrated. Although Jung’s work is haunted by racism, anti-feminism, and antisemitism, his work may still be useful for literary criticism from a psychological perspective.Contribution: The article demonstrated the value of the depth psychological approach to the interpretation of biblical material. (shrink)

“Probably Peirce’s best-known works are the first two articles in a series of six that originally were collectively entitled Illustrations of the Logic of Science and published in Popular Science Monthly from November 1877 through August 1878. The first is entitled ‘The Fixation of Belief’ and the second is entitled ‘How to Make Our Ideas Clear.’ In the first of these papers Peirce defended, in a manner consistent with not accepting naive realism, the superiority of the scientific method over other (...) methods of overcoming doubt and ‘fixing belief.’” — Robert Burch, “Charles Sanders Peirce,” entry in the Stanford Encyclopedia of Philosophy (2021 revision) -/- “Pragmatist epistemologies often explore how we can carry out inquiries in a self-controlled and fruitful way. (Where much analytic epistemology centres around the concept of knowledge, considered as an idealised end-point of human thought, pragmatist epistemology centres around the concept of inquiry, considered as the process of knowledge-seeking and how we can improve it.) So pragmatists often provide rich accounts of the capacities or virtues that we must possess in order to inquire well, and the rules or guiding principles that we should adopt. A canonical account is Peirce’s classic early paper ‘The Fixation of Belief‘. Here Peirce states that inquiry is a struggle to replace doubt with “settled belief“, and that the only method of inquiry that can make sense of the fact that at least some of us are disturbed by inconsistent beliefs, and will subsequently reflect upon which methods of fixing belief are correct is the Method of Science, which draws on the Pragmatic Maxim described above. This contrasts with three other methods of fixing belief: i) refusing to consider evidence contrary to one’s favored beliefs (the Method of Tenacity), ii) accepting an institution’s dictates (the Method of Authority), iii) developing the most rationally coherent or elegant-seeming belief-set (the A Priori Method).“ — Catherine Legg, “Pragmatism,” entry in the Stanford Encyclopedia of Philosophy (2021 revision). (shrink)

Neurocognitive models (e.g., Schirmer & Kotz, 2006) have helped to characterize how listeners incrementally derive meaning from vocal expressions of emotion in spoken language, what neural mechanisms are involved at different processing stages, and their relative time course. But how can these insights be applied to communicative situations in which prosody serves a predominantly interpersonal function? This comment examines recent data highlighting the dynamic interplay of prosody and language, when vocal attributes serve the sociopragmatic goals of the speaker or reveal (...) interpersonal information that listeners use to construct a mental representation of what is being communicated. Our comment serves as a beacon to researchers interested in how the neurocognitive system “makes sense” of socioemotive aspects of prosody. (shrink)

According to most accounts of trust, you can only trust other people (or groups of people). To trust is to think that another has goodwill, or something to that effect. I sketch a different form of trust: the unquestioning attitude. What it is to trust, in this sense, is to settle one’s mind about something, to stop questioning it. To trust is to rely on a resource while suspending deliberation over its reliability. Trust lowers the barrier of monitoring, challenging, checking, (...) and questioning. Trust sets up open pipelines between yourself and parts of the external world. Trust permits external resources to have a similar relationship to one as one’s internal cognitive faculties. This creates efficiency, but at the price of exquisite vulnerability. We must trust in this way because we are cognitively limited beings in a cognitively overwhelming world. Crucially, we can hold the unquestioning attitude towards objects and technologies. When I trust my climbing rope, I stop worrying about its reliability. When I trust my online calendaring system, I simply go to the events indicated, without question. But, one might worry, how could one ever hold such a normatively loaded attitude as trust towards mere objects? How could it ever make sense to feel betrayed by an object? Trust is our engine for expanding and outsourcing our agency — for binding external processes into our practical selves. Thus, we can be betrayed by our smartphones in the same way that we can be betrayed by our memory. When we trust, we try to make something a part of our agency, and we are betrayed when our part lets us down. To unquestioningly trust something is to let it in—to attempt to bring it inside one’s practical functioning. This suggests a new form of gullibility: agential gullibility, which occurs when agents too hastily and carelessly integrate external resources into their own agency. (shrink)

Value capture occurs when an agent’s values are rich and subtle; they enter a social environment that presents simplified — typically quantified — versions of those values; and those simplified articulations come to dominate their practical reasoning. Examples include becoming motivated by FitBit’s step counts, Twitter Likes and Re-tweets, citation rates, ranked lists of best schools, and Grade Point Averages. We are vulnerable to value capture because of the competitive advantage that such crisp and clear expressions of value have in (...) our private reasoning and our public justification. There is, however, a price. In value capture, we take a central component of our autonomy — our ongoing deliberation over the exact articulation of our values — and we outsource it. And the metrics to which we outsource usually engineered for the interests of some external force, like a large-scale institution’s interest in cross-contextual comprehensibility and quick aggregability. That outsourcing cuts off one of the key benefits to personal deliberation. In value capture, we no longer adjust our values and their articulations in light of own rich experience of the world. Our values should often be carefully tailored to our particular selves or our small-scale communities, but in value capture, we buy our values off the rack. In some cases – like decreasing CO2 emissions – the costs of non-tailored values are outweighed by the benefit of precise collective coordination. In other cases, like in our aesthetic lives, they are not. This suggests that we should want different values suited to different scales. We should want value federalism. Some values are perhaps best pursued at the largest-scale level, others at smaller scales. The problem occurs when we exhibit an excess preference for the largest-scale values – when we consistently let the universal metrics swamp our quieter interests. (shrink)

Since the publication of Donald Davidson's essay “What Metaphors Mean” (1978) – in which he famously asserts that metaphor has no meaning – the views expressed in it have mostly met with criticism: prominently from Mary Hesse and Max Black. This article attempts to explain Davidson's surprise-move regarding metaphor by relating it to elements in the rest of his work in semantics, such as the principle of compositionality, radical interpretation and the principle of charity. I conclude that Davidson's views on (...) metaphor are not only consistent with his semantic theory generally, but that his semantics also depend on these insights. Eventually, the debate regarding Davidson's views on metaphor should be conducted on the level of his views on the nature of semantics, the relationship between language and the world and the possibility that there is some thing like conceptual schemes. S. Afr. J. Philos. Vol.20(4) 2001: 55-72. (shrink)

In this article we argue that sustainable development is not a socio-ecologically friendly principle. The principle, which is deeply embedded in environmental law, policymaking and governance, drives environmentally destructive neoliberal economic growth that exploits and degrades the vulnerable living order. Despite seemingly well-meaning intentions behind the emergence of sustainable development, it almost invariably facilitates exploitative economic development activities that exacerbate systemic inequalities and injustices without noticeably protecting all life forms in the Anthropocene. We conclude the article by examining an attempt (...) to construct alternatives to sustainable development through the indigenous onto-epistemology of buen vivir. While no panacea, buen vivir is a worldview that offers the potential to critically rethink how environmental law could re-orientate away from its ‘centered’, gendered and anthropocentric, neoliberal sustainable development ontology, to a radically different ontology that embraces ecologically sustainable ways of seeing, being, knowing and caring. (shrink)

Recent biotechnological advances pose topical challenges to Christian ethics. One such development is the attempt to try and enhance human beings and what it means to be human, also through radical life extension. In this contribution I am especially interested in limited human lifespan and attempts to radically prolong it. Although there are a number of ethical issues raised by critics, one of the most profound ethical and theological issues raised by these efforts is the question of equity and justice. (...) This artice looks at questions such as whether this biotechnology could exacerbate existing social divisions. Who will be experimented on in the development of this technology, as well as who will have access to it and be able to afford it, should it become commercially available? Being created in God’s image is a relational concept, referring not only to humanity’s relationship with God, but also with each other. Disrupting these relationships through the possible enlarging socioeconomic divisions between people through the utilisation of enhancement technology is a serious bioethical and theological question. (shrink)

It is often claimed that the use of depth psychology in the interpretation of ancient texts is irrelevant and methodologically unsound. Several typical Jungian archetypes, such as the shadow, the primordial mother, and the hero, were identified, interpreted and commented on from a post-Jungian perspective. The apocryphal Book of Baruch has typically been studied as a prime example of penitential prayer in the late Second Temple Period. In this study, the book was approached from the perspective of post-Jungian literary criticism. (...) While Jungian literary criticism has become unfashionable as a result of Jung’s anti-feminist and anti-Semitic ideas, the usefulness of his theory to criticise itself was demonstrated. Although Jung’s work is haunted by racism, anti-feminism, and antisemitism, his work may still be useful for literary criticism from a psychological perspective. Contribution: The article demonstrated the value of the depth psychological approach to the interpretation of biblical material. (shrink)

Even though there is ample evidence from the sentence- comprehension literature for specialized working memory systems in normal and patient populations, some open questions remain. One of them is an explanation for a missing “post-interpretive” processing deficit in a variety of accuracy-judgment tasks in an aphasic patient with a severe verbal working memory problem.

The early 1990s saw an increase in conflict in Africa and increasingly brutal tactics of war ranging from using rape as a weapon of war to the amputation oflimbs of citizens. By 2006 nearly half of all high-intensity conflicts were fought on the African continent. In many cases, fragile peace had been achieved in countries that saw some of the most brutal actions of war and experienced the most horrific human rights abuses. These societies embarked on processes ofpost-conflict reconstruction and (...) the search for sustainable peace through national reconciliation and forgiveness in the hope of creating sustainable peace and democracy. This article seeks to engage the notions that underpin Western or retributive justice and African or restorative notions of justice in achieving democratic durability in a post-conflict society. It is premised on the argument that sustainable peace in Africa can only be achieved with a creative mixture ofboth Western and African approaches to transitional justice. (shrink)

The early 1990s saw an increase in conflict in Africa and increasingly brutal tactics of war ranging from using rape as a weapon of war to the amputation oflimbs of citizens. By 2006 nearly half of all high-intensity conflicts were fought on the African continent. In many cases, fragile peace had been achieved in countries that saw some of the most brutal actions of war and experienced the most horrific human rights abuses. These societies embarked on processes ofpost-conflict reconstruction and (...) the search for sustainable peace through national reconciliation and forgiveness in the hope of creating sustainable peace and democracy. This article seeks to engage the notions that underpin Western or retributive justice and African or restorative notions of justice in achieving democratic durability in a post-conflict society. It is premised on the argument that sustainable peace in Africa can only be achieved with a creative mixture ofboth Western and African approaches to transitional justice. (shrink)

This study investigates the literary references to orphans in writings amongst the Qumran texts that were written in Hebrew and can be associated with the sectarian Qumran movement. The study focuses on passages where forms of the word -•-• are used. These include the Damascus Document, Hodayot and Barkhi Nafshiª. The investigation concludes that the references to orphans in these passages do not have the same rhetorical functions. In CD 6, the wordings of authoritative scriptures are adapted to portray orphans (...) and widows as the victims of wrongdoing. In 1QHª and 4Q434, however, orphans are mentioned in hymns that praise the Lord's positive treatment of needy people. (shrink)

While a distinction should be made between wicked problems as first defined by Churchman and Rittel and Webber and problems that are merely challenging and difficult to solve, in this contribution, I argue that climate change and the resulting destruction of nature could be explained as a wicked problem. One of the proposed solutions to climate change, making use of synthetic biology for nature conservation, has the potential to be classified not only as a wicked solution but as a solution (...) that spawns a number of other wicked problems. I will examine the ethical issues raised by synthetic biology as a wicked solution to this super wicked problem from the perspective of Christian ethics, drawing in particular on the resources available in Christian ecotheology and, specifically, notions of interdependence, relationality, responsible stewardship, and global justice. (shrink)