In this paper, I will discuss the relevance of epistemology of disagreement to political disagreement. The two major positions in the epistemology of disagreement literature are the steadfast and the conciliationist approaches: while the conciliationist says that disagreement with one’s epistemic equals should compel one to epistemically “split the difference” with those peers, the steadfast approach claims that one can maintain one’s antecedent position even in the face of such peer disagreement. Martin Ebeling applies a conciliationist approach to democratic deliberations, (...) arguing that deliberative participants ought to pursue full epistemic conciliation when disagreeing with their peers on political questions. I argue that this epistemic “splitting the difference” could make participants vulnerable to certain cognitive biases. We might avoid these biases by paying more attention to the deliberative environment in which disagreement takes place. (shrink)

This study uses in-depth interviews and participant observation with gun carriers in Michigan to examine how socioeconomic decline shapes the appropriation of guns by men of diverse class and race backgrounds. Gun carriers nostalgically referenced the decline of Mayberry America—a version of America characterized by the stable employment of male breadwinners and low crime rates. While men of color and poor and working-class men bear the material brunt of these transformations, this narrative of decline impacts how both privileged and marginalized (...) men think of themselves as men because of the ideological centrality of breadwinning to American masculinity. Using Young’s “masculine protectionism” framework, I argue that against this backdrop of decline, men use guns not simply to instrumentally address the threat of crime but also to negotiate their own position within a context of socioeconomic decline by emphasizing their role as protector. (shrink)

Ethics consultation is a commonly applied mechanism to address clinical ethical dilemmas. However, there is little information on the viewpoints of health care providers towards the relevance of ethics committees and appropriate application of ethics consultation in clinical practice. We sought to use qualitative methodology to evaluate free-text responses to a case-based survey to identify thematically the views of health care professionals towards the role of ethics committees in resolving clinical ethical dilemmas. Using an iterative and reflexive model we identified (...) themes that health care providers support a role for ethics committees and hospitals in resolving clinical ethical dilemmas, that the role should be one of mediation, rather than prescription, but that ultimately legal exposure was dispositive compared to ethical theory. The identified theme of legal fears suggests that the mediation role of ethics committees is viewed by health care professionals primarily as a practical means to avoid more worrisome medico-legal conflict. (shrink)

ABSTRACTNew methods of calculating indices from the dot-probe task measure temporal dynamics in attention bias or fluctuations in attention bias towards and away from emotional stimuli over time. H...

This article suggests that looking at the ways in which subjects relate to and internalise gender norms is a fruitful way to explore socially constructed differences between masculinity and femininity in the U.S. Throughout this article, I am in dialogue with Judith Butler’s theory of gender performativity as I focus on practices of subject formation that I denote as ‘logics’ of subject formation. I propose several key ways to distinguish a feminine logic of subject formation from a masculine logic of (...) subjectivity. I suggest that femininity is a multiplicitous, self-proliferating strategy that forecloses truth as a means for achieving selfhood. Alternatively, I postulate that masculinity tends to masquerade as an (oftentimes failed) achievement that is singular and self-consolidating and that generates truth as a means for realising selfhood. In order to contextualise these distinctions between masculinity and femininity, I look to the recent influx of American women into masculine-marked domains such as the workforce, politics and sports without a corresponding entrance of men into feminine-marked domains. Known as the stalled gender revolution, these shifts, I argue, have created the context for the gendered divergences in subjectivity I suggest here. Focusing on examples of women in sports to illustrate these distinctions, I provide a detailed characterisation of femininity as a logic of subject formation. As such, I argue that this approach to gender may provide relevant insights to understanding gender practice, agency and resistance, particularly with respect to Butler’s formulation of gender performativity and subversion. I conclude by providing some preliminary thoughts on how to re-envision agency and subversion in light of the proposed framework. (shrink)

ABSTRACTHumans are social beings that often interact in multi-individual environments. As such, we are frequently confronted with nonverbal social signals, including eye-gaze direction, from multiple individuals. Yet, the factors that allow for the prioritisation of certain gaze cues over others are poorly understood. Using a modified conflicting gaze paradigm, we tested the hypothesis that fearful gaze would be favoured amongst competing gaze cues. We further hypothesised that this effect is related to the increased sclera exposure, which is characteristic of fearful (...) expressions. Across three experiments, we found that fearful, but not happy, gaze guides observers’ attention over competing non-emotional gaze. The guidance of attention by fearful gaze appears to be linked to increased sclera exposure. However, differences in sclera exposure do not prioritise competing gazes of other types. Thus, fearful gaze guides attention among competing cues and this effect is facilitated by increased sclera exposure... (shrink)

The conciliationist and steadfast approaches have dominated the conversation in the epistemology of disagreement. In this paper, drawing on Jennifer Lackey’s justificationist approach and the casuistry paradigm in medical ethics, I will develop a more contextual epistemology of political disagreement. On this account, a given political disagreement’s scope, domain, genealogy, and consequence can be helpful for determining whether we should respond to that disagreement at the level of our confidence, beliefs, or with policy. Though some may argue that responding with (...) policy is a practical consideration instead of an epistemic matter, I argue that even policy responses to disagreements have an epistemic dimension to them that we should not ignore. (shrink)

Just war's engagement with pacifism has shaped the discourse of war within and beyond Christian ethics. Less attention has been given to Christian realism's relationship to just war thought or to the possibilities such a dialogue might disclose. This essay examines certain features of the Christian realist Reinhold Niebuhr's moral, theological, and political thought to consider the promise of a Christian realist theory of justifiable war.

ObjectiveOur objective was to evaluate whether those individuals with previous involvement with formal clinical ethics processes differ in their attitudes towards the resolution of prototypical clinical ethics cases than general health care professionals. We hypothesized that those individuals with previous participation in ethics consultation would have significantly different attitudes on the appropriate role of ethics committees in the assessment and resolution of clinical ethical dilemmas than those who have not.MethodsWe conducted a case-based survey of health care professionals at six US (...) hospitals. We administered the survey to health care professionals in a variety of clinical roles at each center and further sub-categorized these by respondents reporting or not reporting their membership on an ethics committee or participation as an ethics consultant/requestor of ethics consult services. Using the analysis of variance test, we present the variation in attitudes using a 5-point Likert scale with 95% confidence intervals and significance set at p ≤ 0.05.ResultsA total of 240 respondents completed the survey (response rate: 63.6%) from all six surveyed centers (128 respondents with involvement with ethics consultation, 112 respondents without). Health care professionals not previously involved with formal clinical ethics processes were less likely to view the ethics committee as having a role in resolving the presented clinical ethical dilemmas ( p = 0.01 for analysis of variance comparison).ConclusionIn this multi-center survey study, health care providers without previous involvement with formal clinical ethics processes were less likely than those with previous involvement to support a role for ethics committees aiding in ethical case resolution. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Road to Understanding and Acceptance of the Late Effects of Pediatric Brain Tumors and TreatmentJeanne CarlsonWe had little warning or time to adjust to our daughter’s diagnosis. A call from her third grade teacher reporting that Sarah seemed to be having vision problems rapidly led to eye exams, an MRI, and the discovery of a Germinoma brain tumor in the suprastellar region of Sarah’s brain. We were terrified (...) but began treatment feeling optimistic about the outlook for Sarah’s recovery. Luckily, Sarah’s treatment was relatively non–invasive and quick, chemotherapy and radiation, five months start to finish. We were thrilled to have Sarah’s treatment behind us.As any parent of a child with a life–threatening illness knows, family life is seriously disrupted by the countless doctor, lab, and hospital visits, the worry, and the financial strain that are suddenly added to the demands of everyday life. We did our best to balance our focus on both of our children as Sarah is a twin and we didn’t want her brother Will to suffer as a result of his sister’s illness. It wasn’t easy but we found a way to schedule Will’s usual play dates, baseball practice, and family time. We were all happy and relieved when Sarah’s treatment was completed, yet we would later learn that we had been incredibly naïve in two ways; we thought that our brain tumor journey was over after Sarah’s treatment was completed and we thought that we’d brought Will through the process without effect. We had a lot to learn.At the time of diagnosis we knew that Sarah’s memory and ability to express emotion had already been impacted by the tumor but we didn’t yet know what that would mean to her quality of life. We were virtually unaware however that at age nine the chemotherapy and radiation treatments that Sarah received would result in profound late effects. Following treatment Sarah successfully completed 3rd grade and even received excellent STAR test scores (California state standardized tests). In 4th grade however, Sarah’s performance began to diverge from that of her peers and she found herself struggling in school and unable to make friends. We began looking for ways to help our daughter.What followed was a five year long journey through testing, evaluations, individualized education plans (IEPs), and therapies, which, in the end, left our family needing to accept the fact that although Sarah remains intelligent and artistically talented, she suffers from a constellation of late effects that will always affect her ability to function in the world. As a result of Sarah’s tumor and treatment she struggles with Auditory Processing Disorder, word finding problems, poor executive function, inability to recognize how she feels, significant difficulty making decisions, inability to read social cues, poor memory, slow processing, an emotional age of about nine, and lots of anxiety. She is also panhypopituitary, meaning that she has no remaining pituitary function and must take replacement medications by pill and injection, has hypothalamic obesity (HO), which is primarily controlled by more medication, and Raynaud’s Disease. The HO is an ongoing challenge because if Sarah does gain weight she can’t lose it again and exercise is not an easy solution because, like many pediatric brain tumor survivors, Sarah is easily fatigued. Finally, although Sarah’s vision improved after treatment her vision loss is significant enough to prevent her from driving. We pieced together this understanding of Sarah’s challenges and disabilities slowly so it wasn’t until the end of our children’s middle school years that we finally accepted the magnitude of the damage caused by the tumor and treatment. Thereafter we changed our focus from what Sarah might achieve in life to how to support [End Page 21] her in the activities at which she still excels and how to keep her active, interested in life, and feeling good about herself.It would have been a huge gift if we had been provided with information about the possible late effects that can result from treating the brain of a 9–year–old... (shrink)

Like their predecessors throughout the late nineteenth and twentieth centuries, popes John Paul II and Benedict XVI have emphasized the importance of philosophy in the Catholic intellectual tradition. In his encyclical _Fides et ratio _, John Paul II called on philosophers “to have the courage to recover, in the flow of an enduringly valid philosophical tradition, the range of authentic wisdom and truth.” Where the late pope spoke of an “enduringly valid tradition,” Jacques Maritain and other Thomists often have referred (...) to the “perennial tradition” or to “perennial philosophy.” __Words of Wisdom__ responds to John Paul's call for the development of this tradition with a much-needed dictionary of terms. As a resource for students in colleges, universities, and seminaries, as well as for teachers of the perennial tradition and interested general readers, __Words of Wisdom __occupies a unique place. It offers precise, yet clear and understandable accounts of well over a thousand key philosophical terms, richly cross-referenced. It also explains significant terms from other philosophical movements with which Thomism has engaged—either through debate or through judicious and creative incorporation. Moreover, it identifies a number of theological and doctrinal expressions to which perennial philosophy has contributed. Finally, it provides a comprehensive bibliography of works by Aquinas in English, expositions and discussions of perennial themes, and representative examples from the writings of all philosophers and theologians mentioned in dictionary entries. “A good dictionary is a great thing. In over 1,000 entries, __Words of Wisdom __manages to be concise, as it must be, and complete where it should be. Its notes on usage by contemporary scholars I find particularly helpful. Students and teachers alike will be grateful to Dr. Carlson for taking up the challenge of John Paul II to appreciate and illuminate the ‘great tradition of philosophy.’” —_David Ruel Foster, Athenaeum of Ohio _. (shrink)

We review an argument that proposes two moralities—“everyday” moral norms and “adversarial” moral norms—are required for business contexts. We take issue with an implication of this idea, namely that competitive actions do not need to be in accord with “everyday” moral norms. After showing that the argument for two moralities in business does not succeed, we propose a distinction between two types of competitive actions: principled, those actions which comport with every day morality, and merely self-interested, those actions that do (...) not comport with every day morality. The merits of this distinction are discussed. (shrink)

The US neutrino community gathered at the Workshop on the Intermediate Neutrino Program at Brookhaven National Laboratory February 4-6, 2015 to explore opportunities in neutrino physics over the next five to ten years. Scientists from particle, astroparticle and nuclear physics participated in the workshop. The workshop examined promising opportunities for neutrino physics in the intermediate term, including possible new small to mid-scale experiments, US contributions to large experiments, upgrades to existing experiments, R&D plans and theory. The workshop was organized into (...) two sets of parallel working group sessions, divided by physics topics and technology. Physics working groups covered topics on Sterile Neutrinos, Neutrino Mixing, Neutrino Interactions, Neutrino Properties and Astrophysical Neutrinos. Technology sessions were organized into Theory, Short-Baseline Accelerator Neutrinos, Reactor Neutrinos, Detector R&D and Source, Cyclotron and Meson Decay at Rest sessions.This report summarizes discussion and conclusions from the workshop. (shrink)

We review an argument that proposes two moralities—“everyday” moral norms and “adversarial” moral norms—are required for business contexts. We take issue with an implication of this idea, namely that competitive actions do not need to be in accord with “everyday” moral norms. After showing that the argument for two moralities in business does not succeed, we propose a distinction between two types of competitive actions: principled, those actions which comport with every day morality, and merely self-interested, those actions that do (...) not comport with every day morality. The merits of this distinction are discussed. (shrink)

argues that, by failing to respect the connection between the conjugal act and procreation, in vitro fertilization – even in the homologous or "simple case", where both gametes come from a married couple and the resulting embryo is transferred to the wife – shows itself to be morally unacceptable. On the other hand, the document refers approvingly to other technological interventions which "facilitate" or "assist" the conjugal act in achieving its objective. Although none of the latter interventions are mentioned by (...) name, the recently developed gamete intrafallopian transfer (GIFT) and certain associated techniques have found favor with many orthodox Roman Catholic thinkers, as well with some church authorities. The present article explores this situation in the Catholic moral tradition, and offers reasons for believing that, given relevantly similar conditions, if GIFT is morally acceptable so also is homologous IVF-ET. Keywords: Roman Catholic ethics, reproductive technologies, in vitro fertilization (IVF-ET), gamete intrafallopian transfer (GIFT) CiteULike Connotea Del.icio.us What's this? (shrink)

This article analyzes gun carry licensing as a disciplinary mechanism that places African American men in a liminal zone where they are legally armed but presumed dangerous, even as African Americans now experience broadened access to concealed pistol licenses amid contemporary U.S. gun laws. Using observational data from now-defunct public gun boards in Metropolitan Detroit, this article systematically explores how CPLs are mobilized by administrators to reflect and reinforce racial/gender hierarchies. This article broadens scholarly understandings of how tropes of criminality (...) shape racialized men’s encounters with the state beyond nonvoluntary, coercive settings and unpacks how race and gender interlock to shape these encounters. I extend insights from intersectionality scholarship to examine gun board meetings as degradation ceremonies whereby African American men are held accountable to controlling images of Black masculinity in exchange for a CPL. This article sharpens the conceptual apparatus that accounts for marginalized men’s subordination vis-à-vis the state by focusing on the provision of legitimate violence and revealing the persistent, if paradoxical, mobilization of legitimate violence in the reproduction of racial/gender hierarchies. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 115-125 [Access article in PDF] Pretending to Be Buddhist and Christian: Thich Nhat Hanh and the Two Truths of Religious Identity Jeffrey CarlsonDePaul University Nagarjuna replies: "The teaching by the Buddhas of the dharma has recourse to two truths: / The world-ensconced truth and the truth which is the highest sense. / Those who do not know the distribution (vibhagam) of the two kinds of (...) truth / Do not know the profound 'point' (tattva) in the teaching of the Buddha. / The highest sense [of the truth] is not taught apart from practical behavior, / And without having understood the highest sense one cannot understand nirvana. / Emptiness, having been dimly perceived, utterly destroys the slow-witted. / It is like a snake wrongly grasped or [magical] knowledge incorrectly applied." 1I would like to offer a response to Thich Nhat Hanh's book Living Buddha, Living Christ, a response which suggests that Nhat Hanh embodies and propounds this classical Buddhist notion of "two truths," in a way that sheds much light on the very notion of "religious identity."The fact that Buddhist teachings involve two kinds of truths is a familiar one in Buddhist studies. T.R.V. Murti describes worldly truth as "truth so called; truth as conventionally believed in common parlance.... It is the truth that does not do any violence to what obtains in our everyday world, being in close conformity with linguistic conventions and ideas." 2 Edward Conze notes that "... in some places the Buddhas have spoken of a 'self', in others they have taught a 'notself', and in addition they have also taught that there is neither a self nor a notself. Candrakirti convincingly explains this aphorism by pointing out that the Buddhas are physicians rather than teachers, that they always consider the mentality and spiritual maturity of their interlocutors, and vary their teachings accordingly." 3Ultimate truth, again characterized by Streng, is "the realization of dependent coorigination whereby there is no attachment to fabricated 'things'--not even to the formulation of dependent coorigination." 4 [End Page 115] 1. Thich Nhat Hanh on Conventional Truth and Religious Identity Thich Nhat Hanh writes: "We need roots to be able to stand straight and grow strong. When young people come to Plum Village, I always encourage them to practice in a way that will help them go back to their own tradition and get re-rooted. If they succeed at becoming reintegrated, they will be an important instrument in transforming and renewing their tradition." 5 An advocate of interreligious dialogue, he nonetheless maintains that "sharing does not mean wanting others to abandon their own spiritual roots and embrace your faith. That would be cruel. People are stable and happy only when they are firmly rooted in their own tradition and culture. To uproot them would make them suffer. There are already enough people uprooted from their tradition today, and they suffer greatly, wandering around like hungry ghosts, looking for something to fill their spiritual needs. We must help them return to their tradition." 6He cites the suffering caused by Christian missionaries who, he writes, "came to Vietnam several hundred years ago, [and] urged us to abandon the cult of ancestral worship and to abandon our Buddhist tradition. Later, when they offered to help us in refugee camps in Thailand and Hong Kong, they also urged us to give up our roots. The good will to help and to save us was there, but the correct understanding was not. People cannot be happy if they are rootless." 7Nhat Hanh tells a compelling story of six children he met in Sri Lanka. Coming upon them Nhat Hanh began chanting in Pali, "I take refuge in the Buddha. I take refuge in the Dharma. I take refuge in the Sangha." Nhat Hanh recounts that four of the children joined their palms and chanted, while the other two stood respectfully. "I motioned to the two children who were not chanting to join us. They smiled, placed their palms together and chanted in Pali, 'I... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 77-83 [Access article in PDF] Responses Jeffrey Carlson Dominican University This is a revision and combination of two presentations originally given at the Annual Meeting of the Society for Buddhist-Christian Studies in Denver, Colorado, in November 2001. The first was a panel presentation on the theme" The Possibilities and Perils of Double Belonging," and the second was a response to five panelists who addressed the (...) theme "Personal Religious Journeys." Multiple Belonging: Possibilities, Challenges, and the Ongoing Dominance of Christianity in Contemporary Buddhist-Christian Dialogue When I had the opportunity to welcome participants to the Fifth International Buddhist-Christian Conference organized and sponsored by the Society for Buddhist-Christian Studies at DePaul University (then my home institution) in 1996, I cracked a joke along the lines of "it's so good to have so many Buddhist-Christians" here. No one laughed. At the recent International Parliament of the World's Religions events, in 1993 in Chicago and in 1999 in Cape Town, many participants needed hyphens or dashes to list their religious affiliations when they registered. And more recently, at the 2001 Annual Meeting of the Society for Buddhist-Christian Studies, I conducted an informal poll of the audience at one of the well-attended sessions. I asked, "How many persons in the audience are not now and have never been Christian?" Only one person raised a hand. Buddhist-Christians. Or at least, Buddhists who used to be Christians. And so it was timely for the Society to initiate some sessions exploring the theme "The Possibilities and Perils of Double Belonging," coupled with a session on "Personal Journeys," in which several participants described boundary crossings between traditions as well as internalized combinations of them.Robert Schreiter has analyzed our topic and made a number of important observations, suggesting three distinctive ways in which one might describe double belonging. One might think, first, in terms of what he calls sequential belonging, in which "a person has moved from one religious tradition to another but retains some traces of the earlier belief." A second category is dialogical belonging, in which "two traditions dwell side by side within the life of a person, and there may be greater or less communication between the two.... The self that mediates this duality is... [End Page 77] seen as... a conversation that actualizes now one tradition and then another." Finally, there is simultaneous belonging, in which "a person has moved through sequential belonging but then chooses to go back and reappropriate earlier belongings on a par with current allegiances. This reappropriation does not entail subsuming one system into another but rather finding a way for them to coexist beyond dialogical belonging." 1 This simultaneous belonging, Schreiter says, is truly rare. He cites Raimundo Panikkar and Julia Ching as exponents of such a position. So, from Schreiter's point of view, when and if we speak seriously about the possibilities of double belonging, we may do well to clarify which form it is taking and which of these categories—sequential, dialogical, or simultaneous—most closely describes what we intend to assert—that is, if we are serious about these possibilities as live options. But there are opposing voices."If you are a Christian, it is better to develop spiritually within your religion and be a genuine, good Christian. If you are a Buddhist, be a genuine Buddhist. Not something half-and-half!This may cause only confusion in your mind....Don't try to put a yak's head on a sheep's body." So says His Holiness the Dalai Lama. 2 A host of other critical questions problematize the very notion of double belonging. For example: Do scholars in contexts like the American Academy of Religion and the Society for Buddhist-Christian Studies, in an attempt to undo centuries of Western imperialism, become in their anticolonialist approaches what Wendy Doniger has called "cryptotheologians" and uncritical advocates for those non-Western traditions and cultures they study? 3 Another critique: When Westerners increasingly study Eastern religions, does the East appeal to the West, as Tessa Bartholomeusz has suggested, as an arena of superficial self... (shrink)

The American experience of war is ironic. That is, there is often an intimate and unexamined relationship between seemingly contrary elements in war such as morality and politics. This article argues that without understanding such irony, we are unlikely to reflect in morally comprehensive ways on past, present, or future wars. Traditional schools of thought, however, such as moralism and political realism, reinforce these apparent contradictions. I propose, then, an alternative—"ethical realism" as informed by Reinhold Niebuhr—that better explains the irony (...) of war. Through an ethical realist examination of the U.S. Civil War, World War II, and the Iraq War, I consider how American political interests have been inextricably linked with deep moral concerns. Ethical realism charts a middle path that ennobles traditional realpolitik while eschewing certain perfectionist tendencies of moralism. Ethical realism provides a conceptual framework for evaluating these other frameworks—a distinct form of moral-political deliberation about war. (shrink)

Like many secular institutions in the West, the military often has overlooked the role religion plays in political life and conflict. The United States and its military increasingly are enmeshed in religiously charged struggles associated with the global ?war on terror? that require a more complex understanding of religion than traditional military education and training affords. A different approach, therefore, is needed given the high stakes and perils of not comprehending how religion is part of the problem in the wars (...) waged by today's servicemen and women. Recently, some military voices have offered proposals to redress the deficit in religious knowledge and understanding. This article echoes those calls and goes further to argue that efforts to increase ?religious situational awareness,? though essential, depend upon a deeper educational foundation and broad-based study of religion. Several illustrations, offered from a U.S. perspective, show how the study of religion enhances knowledge about military life, culture, and outlook as they bear upon contemporary global conflict. (shrink)

We sought to evaluate whether health care professionals’ viewpoints differed on the role of ethics committees and hospitals in the resolution of clinical ethical dilemmas based on practice location. We conducted a survey study from December 21, 2013 to March 15, 2014 of health care professionals at six hospitals. The survey consisted of eight clinical ethics cases followed by statements on whether there was a role for the ethics committee or hospital in their resolution, what that role might be and (...) case specific queries. Respondents used a 5-point Likert scale to express their degree of agreement with the premises posed. We used the ANOVA test to evaluate whether respondent views significantly varied based on practice location. 240 health care professionals completed the survey. Only three individual queries of 32 showed any significant response variations across practice locations. Overall, viewpoints did not vary across practice locations within question categories on whether the ethics committee or hospital had a role in case resolution, what that role might be and case specific queries. In this multicenter survey study, the viewpoints of health care professionals on the role of ethics committees or hospitals in the resolution of clinical ethics cases varied little based on practice location. (shrink)

The decade-long search for Osama bin Laden—in which a manhunt was conducted as part of a full-scale war—was a watershed moment for US foreign policy in the twenty-first Century. Bin Laden was not simply elusive, but ephemerally ghost-like. Similar Militarized Interstate Manhunts (MIMs) are also deeply ingrained in the security politics of the US at its Southwestern border. Specifically, the militarized cross-border pursuits of Pancho Villa in the 1910s and The Apache Kid in the 1890s, serve as analogs to the (...) “War on Terror,” especially regarding the allegedly-novel chasing of “ghostly” targets. Building on Jacques Derrida, we explore the role of an “absent/presence” by analyzing the claims of the ghostliness of the target in the context of concurrent claims about the unprecedented nature of events. These cases highlight the importance of the “absent/presence” in making military manhunts thinkable, and explain how the pursuit of “spectral” bodies authorizes exceptional military acts that would otherwise be violations of state sovereignty. (shrink)

Anxiety disorders are more predominant in women than men, however there is a lack of understanding as to what neurocognitive mechanisms drive this sex difference. Recent investigation has found a potential moderating role of sex in the relationship between anxiety and the error related negativity —a component of error-monitoring that is prevalent in high anxiety individuals—such that females display a positive relationship between anxiety/worry and ERN amplitude. We strove to further explore the influence of sex on the relationship between trait (...) anxiety and performance monitoring, specifically with ERN, as well as extend this work to include another hallmark of anxiety, attentional bias to threat. To meet this end, participants performed the flanker and dot-probe tasks, respectively. We did not find a significant difference in the relationship between attention bias scores and anxiety for female vs. males participants. Furthermore, ΔERN amplitudes were greater in males compared to females, and males had more positive CRN amplitudes than females. There were no significant associations between ERN or ΔERN with anxiety in both male and female participants. However, there was a significant relationship between CRN amplitudes and trait anxiety in male but not female participants. Given these results, the effect of sex on the relationship between components of performance monitoring—namely the CRN and ERN—and anxiety may be more nuanced than the current understanding. Our study was limited to detecting medium to large sized moderation effects. Our findings may be important for future meta-analysis on sex differences in anxiety. (shrink)

We examine deceptive impression management's effect on a supervisor's ratings of promotability and relationship quality (i.e., leader-member exchange) via the mediating role of the supervisor's recognition of deception. Extending ego depletion theory using social information processing theory, we argue that deceptive impression management in a supervisor-subordinate relationship is difficult to accomplish and the degree that deception is detected will negatively impact desired outcomes. Data collected from a matched sample of 171 public sector employees and their supervisors supported this model and (...) indicated that recognition fully mediated the negative relationships between deceptive impression management with supervisor's rating of promotability and relationship quality. (shrink)