What does it mean to be hopeful? Feeling hopeful is an emotion everybody has! Children will learn how to identify when they are hopeful and ways to manage their feelings. Large, vivid photos help illustrate what hopefulness looks like. A mindfulness activity will give kids an opportunity to explore their feelings.

Family migration often disadvantages women’s careers. Yet, we know little about the decision-making processes that lead to such outcomes. To address this gap, I conducted a longitudinal interview study of 21 heterosexual young adult couples who were deciding whether to move for early career opportunities. Analyzing 118 interviews, I detail how partners negotiate their desired work and family arrangements given structural and cultural constraints. On one negotiation trajectory, partners maintained their egalitarian desires by performing practical labor to make equal work–family (...) arrangements. On another pathway, couples changed their desires by doing emotion work to justify neotraditional roles. On the last pathway, men deferred to women’s desires, unintentionally leaving women the emotional and practical work of coordinating two careers and the couple’s life. These pathways show how couples contest and reproduce gendered work and family roles during the stalled gender revolution. (shrink)

In this article, I argue in favor of an intersectional account of religious identity to better make sense of how religious subjects can be treated with epistemic injustice. To do this, I posit two perspectives through which to view religious identity: as a social identity and as a worldview. I argue that these perspectives shed light on the unique ways in which religious subjects can be epistemically harmed. From the first perspective, religious subjects can be harmed when their religion is (...) racialized or when their gender and dress are mistakenly thought to be predictive of their beliefs and practices. As an instance of this, I focus on the epistemic harms facing Muslim women who practice veiling. From the worldview perspective, religious subjects can be harmed when we, by contrast, underestimate the force of the connections between religion, race, and gender. Such connections can give rise to intersectionally rich theologies that can in turn be marginalized and denied credibility. To illuminate the worldview perspective, I focus on Christian abolitionist and feminist Sojourner Truth. (shrink)

ObjectiveEfforts to understand why some marriages thrive while others falter are not well integrated conceptually and rely heavily on data collected from White middle-class samples. The Vulnerability-Stress-Adaptation Model is used here to integrate prior efforts and is tested using data collected from couples living with low incomes.BackgroundThe VSA Model assumes that enduring vulnerabilities, stress, and couple communication account for unique variance in relationship satisfaction, that communication mediates the effects of vulnerabilities and stress on satisfaction, and that the predictors of satisfaction (...) generalize across socioeconomic levels. To date, these assumptions remain untested.Materials and methodsWith 388 couples from diverse backgrounds, we used latent variable structural equation models to examine enduring vulnerabilities, chronic stress, and observed communication as predictors of 4-wave, 27-month satisfaction trajectories, first as main effects and then interacting with a validated 10-item index of sociodemographic risk.Results The three variable sets independently predict satisfaction trajectories; couple communication does not mediate the effects of enduring vulnerabilities or stress on satisfaction; and in 19% of tests, effects were stronger among couples with higher sociodemographic risk.ConclusionEffects of established predictor domains on satisfaction replicate in a diverse sample of newlywed couples, and most findings generalize across levels of sociodemographic risk. The failure of couple communication to mediate effects of enduring personal vulnerabilities and stress raises new questions about how these two domains undermine committed partnerships. (shrink)

The debate concerning whether to legalize and regulate the global market in human organs is hindered by a lack of adequate bioethical language. The author argues that the preferential option for the poor, a theological category, can provide the grounding for an inductive moral epistemology adequate for reforming the use of culturally Western bioethical language. He proposes that the traditional, Western concept of bioethical coercion ought to be modified and expanded because the conditions of the market system, as viewed from (...) the perspective of organ vendors systemically deprived of access to sufficient resources, are sufficiently exploitative as to diminish the possibility of these vendors giving informed consent. Moreover, empirical studies conducted by professionals in medicine, sociology, psychiatry, economics, and medical anthropology continue to contribute support to the growing interdisciplinary consensus that functionally coercive structural factors exert the most significant influence upon a vendor's decision to sell an organ within any market, regardless of legality or degree of regulation. Therefore any proposal to legalize and regulate the organ market remains patently unethical because doing so would likely function to constrain further the agency of poor potential vendors. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Political Affections: Civic Participation and Moral Theology by Joshua HordernMichael P. JaycoxPolitical Affections: Civic Participation and Moral Theology By Joshua Hordern NEW YORK: OXFORD UNIVERSITY PRESS, 2013. 312 PP. $125.00Hordern asks his reader to consider that the decline of participatory democracy in Western societies may be ameliorated by a renewed appreciation of the role of emotions in politics. Creatively retrieving many elements of the Augustinian tradition, he argues (...) that the “evaluative intentionality” of emotions is an imperfect type of moral insight whereby human beings both participate in and conform themselves to the created “order of value” (40, 77). Although the power of sin profoundly destabilizes human inclinations, emotions can become stable moral guides through a process of “intersubjective verification” (81). Hordern claims that the epistemological capacities of socially stabilized emotions are substantial enough to enable the community to “participate in and evaluate the goods with which institutional practices are concerned, recognize the authority of those who promote the proper ends of those goods, and initiate common political reflection and deliberation” (142).Bringing these insights to bear upon his own political context, Hordern claims the “resentment,” “alienation,” and “disillusionment” that some British citizens feel toward the cosmopolitan project of the European Union stands as [End Page 213] evidence that “law which is not primarily rooted in the locality which it governs will run the risk of opposing the affections of the people” (22, 23, 242). Working from the premise that “local loves are the fertile soil in which more wide-ranging loves may grow,” Hordern champions “the politically beneficial possibilities of a limited ethnocentricity,” by which he means that emotions shared in smaller communities and within nation-states motivate citizens to attend to the common good most effectively (224, 240).Anticipating the objections to this proposal, Hordern assures his reader that the influence of Christianity upon democratic processes minimizes the negative effects of ethnocentric nationalism, such as the oppression of socially vulnerable groups. Insofar as Christian emotions participate uniquely in the transcendent order of values, the participation of this community in the temporal order would “disturb, renew, or correct patterns of social trust” (271) and provide “a critical standpoint whereby affections in all institutions may be described and assessed” (164).This reviewer shares some of Hordern’s general premises regarding the intelligence of emotions and their motivational potential in public life. By way of evaluation, however, I find three significant problems with his argument. First, although Hordern grasps Martha Nussbaum’s emotion theory quite well, he habitually mischaracterizes the more central aspects of her moral thought in order to prop up his somewhat more conservative agenda. For example, he accuses her of denying the existence of a “stable moral order” and of endorsing an individualistic concept of agency (98). These inferences fail to account for the highly social and essentialist vision of human flourishing that provides the normative content of her capability theory and her feminist ethic.Second, he offers some weak arguments as he develops his account of emotional stabilization. For example, he alleges that virtue cannot stabilize emotion because it is a form of “epistemological self-dependence” that “tends to block repentant attentiveness,” but this assertion is grounded in his antecedent concern to discredit Aristotelian habituation as a moral theory (110, 101). As he develops his own alternative proposal about intersubjective verification by appeals to “the power of memory,” he glosses over significant counterarguments concerning the “contested” nature of social memories of historical events (110, 115).Third, Hordern does not propose any universal norms of justice capable of checking the authority of particular civil governments. For example, he seems dismissive about the moral dangers of emotionally motivated nationalism, the gravity of which he attempts to minimize by emphasizing the critical aspect of Christian political participation. (The historical record of fascism in Europe would hardly support such a claim.) Nevertheless, he presumes a tacit normative point of reference every time he offers a political judgment. For example, he claims that civil authority should caution “against overreaching [End Page 214] itself in pride,” but this is to beg the question of what the interventionist role of governments should be vis-à-vis systemic injustice (198).Political... (shrink)

In the beginning, Rome was ruled by kings. Their expulsion heralded the foundation of the Republic, a political system strong enough to withstand both internal and external threats to the state. Among these internal threats was the possibility of an elite man trying to set himself up as a king. Modern scholarship agrees that there were three such attempts to recreate a monarchy in the early Republic: Spurius Cassius in 485, Spurius Maelius in 439 and Marcus Manlius Capitolinus in 385/4. (...) Theaffectatores regnipurposefully courted the plebs in order to gain supreme power. But Roman virtue was too strong; all three men were caught, tried (either publicly or privately) and executed. Their possessions were seized and consecrated to the gods; their families shunned their memory. These attempts to establish tyranny revealed both the fragility and the power of the Republic. (shrink)

The administration or recognition of religious courts is a form of religious accommodation present in many constitutional states today commonly analysed in legal pluralism terms. This article contributes to the further analysis of the relationship between legal pluralism and rights in religiously diverse societies by examining the status of state religious courts and their interaction with state non-religious courts. In particular, I examine what Cover calls “jurisdictional redundancies” between the courts and conceptualize the allocation of power between religious and non-religious (...) courts as a potentially productive site of interlegality. In doing so, I support concurrent jurisdictional allocations, arguing that exclusive jurisdiction could result in what I call an interlegal gap, whereby instead of inter-penetration of norms and production of reconciliatory principles, there is a justice gap whereby litigants may find themselves unable to obtain appropriate legal recourse including when neither court is willing to assume jurisdiction over the matter. This requires us to see the relationship between religious courts and non-religious courts through the more mundane but more practical lens of jurisdictional overlaps and competition, rather than through the more abstract framing of normative or even civilizational clashes. Accordingly, I argue that concurrent jurisdiction and interlegality have greater potential to strike a balance between individual and group rights and could be more protective of religious diversity. In other words, I argue for a closer, rather than a more separate, relationship between religious and non-religious courts, while denying that a hierarchical relationship where religious courts are subordinated to non-religious courts is the only way to protect rights. (shrink)

Philosophers sometimes hope that our discipline will be transformative for students, perhaps especially when we teach so-called philosophy of the body. To that end, this article describes an experimental upper-level undergraduate course cross-listed between Philosophy and Physical Education, entitled “Thinking Through the Body: Philosophy and Yoga.” Drawing on the perspectives of professor and students, we show how a somatic practice (here, hatha yoga) and reading texts (here, primarily contemporary phenomenology) can be integrated in teaching and learning. We suggest that the (...) course raised questions about the ethics of evaluation as well as about the split between theory and practice, which have larger pedagogical implications. (shrink)

It is not difficult to observe that social anger is pervasive in several contemporary political movements organized for the purpose of resisting systemic injustice and galvanizing institutional reform. However, the field of Catholic theological ethics currently lacks a normative framework adequate for the task of understanding and evaluating these public expressions of social anger. This essay draws upon the common good tradition and the preferential option for the poor in order to argue that social anger is best understood as a (...) “cognitive interruption” of the ideological rationalizations for oppression and privilege. To the extent that this cognitive interruption is integrated with the civic virtues of restorative justice, conflictual solidarity, and prophetic prudence, it should be judged as rightly expressed through the public actions of social agents aiming to resist human rights violations and to demand equitable institutional participation. (shrink)

All lives contain negative events, but how we think about these events differs across individuals; negative events often include positive details that can be remembered alongside the negative, and the ability to maintain both representations may be beneficial. In a survey examining emotional responses to the 2013 Boston Marathon bombings, the current study investigated how this ability shifts as a function of age and individual differences in initial experience of the event. Specifically, this study examined how emotional importance, involvement, and (...) self-reported surprise upon hearing about the event related to the tendency to report focusing on the negative and positive aspects of the bombings. Structural equation models revealed that while greater emotional importance and surprise were associated with a greater focus on negative elements, involvement and age were associated with increased consideration of positive aspects. Further, emotional importance was more strongly related to an increased focus on negative aspects for young adults and an increased focus on positive aspects for older adults, highlighting a tendency for older adults to enhance positive features of an otherwise highly negative event. (shrink)

In this article, we investigate Internet discourses that capture Canadians’ perceptions of the risk of radiation from the 2011 Fukushima nuclear incident. We consider these online discourses of radiation risk in the context of recent Internet-based theories that explore ecological models of communication, and we take a discourse approach to our analysis of the online texts about Fukushima radiation risk. Our analysis reveals that, while government and scientific discourses about radiation risk are framed in terms of public concern and certainty, (...) public discourses are framed in terms of uncertainty and gaps in public knowledge. Members of the public engaged in knowledge-seeking activities conducted their own nuclear risk assessments and disseminated the results to the interested public in street science activities. These public meaning-making activities, we argue, were generated by a desire to fill knowledge niches and attract public attention. They result in a discourse ecology characterized by epistemological rather than affective stances. (shrink)

This article questions the degree to which ecological theory can be used as justification for protection of ‘natural environments’ as well as in determining which portions or features of those envi...

We offer an overview of both the empirical literature on food waste and philosophical work on the concept of waste. We use this background to argue that an overemphasis on the reduction of individual food waste is misleading at best, and pernicious at worst, in combatting the substantial problems that global food waste creates. Rather, we argue that civic engagement and political activism aimed at institutional reform will be essential in addressing these problems.

The second wave of devastating consequences of the COVID-19 pandemic has been linked to dramatic declines in well-being. While much of the well-being literature is based on descriptive and correlational studies, this paper evaluates a growing body of causal evidence from high-quality randomized controlled trials (RCTs) that test the efficacy of positive psychology interventions (PPIs). This systematic review analyzed the findings from 25 meta-analyses, 42 review papers, and the high-quality RCTs of PPIs designed to generate well-being that were included within (...) those studies. Findings reveal PPIs have the potential to generate well-being even during a global pandemic, with larger effect sizes in non-Western countries. Four exemplar PPIs—that have been tested with a high-quality RCT, have positive effects on well-being, and could be implemented during a global pandemic—are presented and discussed. Future efforts to generate well-being can build on this causal evidence and emulate the most efficacious PPIs to be as effective as possible at generating well-being. However, the four exemplars were only tested in WEIRD (Western, Educated, Industrial, Rich, and Democratic) countries but seem promising for implementation and evaluation in non-WEIRD contexts. This review highlights the overall need for more rigorous research on PPIs with more diverse populations and in non-WEIRD contexts to ensure equitable access to effective interventions that generate well-being for all. (shrink)

Background:Nurses exposed to community health nursing commonly encounter situations that can be morally distressing. However, most research on moral distress has focused on acute care settings and very little research has explored moral distress in a community health nursing setting especially among nursing students.Aim:To explore the moral distress experiences encountered by undergraduate baccalaureate nursing students in community health nursing.Research design:A descriptive qualitative design was employed to explore the community health nursing experiences of the nursing students that led them to have (...) moral distress.Participants and research context:The study included 14 senior nursing students who had their course in Community Health Nursing in their sophomore year and stayed in the partner communities in their junior year for 6 and 3 weeks during their senior year.Ethical considerations:Institutional review board approval was sought prior to the conduct of the study. Self-determination was assured and anonymity and confidentiality were guaranteed to all participants.Findings:Nursing students are vulnerable and likely to experience moral distress when faced with ethical dilemmas. They encounter numerous situations which make them question their own values and ideals and those of that around them. Findings of the study surfaced three central themes which included moral distress emanating from the unprofessional behavior of some healthcare workers, the resulting sense of powerlessness, and the differing values and mindsets of the people they serve in the community.Conclusion:This study provides educators a glimpse of the morally distressing situations that often occurs in the community setting. It suggests the importance of raising awareness and understanding of these situations to assist nursing students to prepare themselves to the “real world,” where the ideals they have will be constantly challenged and tested. (shrink)

Gilbert and colleagues point out the discrepancy between the limited empirical data illustrating changes in personality following implantation of deep brain stimulating electrodes and the vast number of conceptual neuroethics papers implying that these changes are widespread, deleterious, and clinically significant. Their findings are reminiscent of C. P. Snow’s essay on the divide between the two cultures of the humanities and the sciences. This division in the literature raises significant ethical concerns surrounding unjustified fear of personality changes in the context (...) of DBS and negative perceptions of clinician-scientists engaged in DBS. These concerns have real world implications for funding future innovative, DBS trials aimed to reduce suffering as well as hampering true interdisciplinary scholarship. We argue that the philosophical tradition of pragmatism and the value it places on empirical inquiry, experiential knowledge, and inter-disciplinary scholarship – reflecting diverse ways of knowing – provides a framework to start to address the important questions Gilbert and colleagues raise. In particular, we highlight the importance of expert clinician knowledge in contributing to the neuroethical questions raised by Gilbert and colleagues. Finally, we provide illustrative examples of some of our interdisciplinary empirical research that demonstrate the iterative cycle of inquiry characteristic of pragmatism in which conceptual neuroethics questions have led to empirical studies whose results then raise additional conceptual questions that give rise to new empirical studies in a way that highlights the contributions of the humanities and the sciences. (shrink)

Philosophers sometimes hope that our discipline will be transformative for students, perhaps especially when we teach so-called philosophy of the body. To that end, this article describes an experimental upper-level undergraduate course cross-listed between Philosophy and Physical Education, entitled “Thinking Through the Body: Philosophy and Yoga.” Drawing on the perspectives of professor and students, we show how a somatic practice (here, hatha yoga) and reading texts (here, primarily contemporary phenomenology) can be integrated in teaching and learning. We suggest that the (...) course raised questions about the ethics of evaluation as well as about the split between theory and practice, which have larger pedagogical implications. (shrink)

Gilbert and colleagues point out the discrepancy between the limited empirical data illustrating changes in personality following implantation of deep brain stimulating electrodes and the vast number of conceptual neuroethics papers implying that these changes are widespread, deleterious, and clinically significant. Their findings are reminiscent of C. P. Snow’s essay on the divide between the two cultures of the humanities and the sciences. This division in the literature raises significant ethical concerns surrounding unjustified fear of personality changes in the context (...) of DBS and negative perceptions of clinician-scientists engaged in DBS. These concerns have real world implications for funding future innovative, DBS trials aimed to reduce suffering as well as hampering true interdisciplinary scholarship. We argue that the philosophical tradition of pragmatism and the value it places on empirical inquiry, experiential knowledge, and inter-disciplinary scholarship – reflecting diverse ways of knowing – provides a framework to start to address the important questions Gilbert and colleagues raise. In particular, we highlight the importance of expert clinician knowledge in contributing to the neuroethical questions raised by Gilbert and colleagues. Finally, we provide illustrative examples of some of our interdisciplinary empirical research that demonstrate the iterative cycle of inquiry characteristic of pragmatism in which conceptual neuroethics questions have led to empirical studies whose results then raise additional conceptual questions that give rise to new empirical studies in a way that highlights the contributions of the humanities and the sciences. (shrink)

Gilbert and colleagues point out the discrepancy between the limited empirical data illustrating changes in personality following implantation of deep brain stimulating electrodes and the vast number of conceptual neuroethics papers implying that these changes are widespread, deleterious, and clinically significant. Their findings are reminiscent of C. P. Snow’s essay on the divide between the two cultures of the humanities and the sciences. This division in the literature raises significant ethical concerns surrounding unjustified fear of personality changes in the context (...) of DBS and negative perceptions of clinician-scientists engaged in DBS. These concerns have real world implications for funding future innovative, DBS trials aimed to reduce suffering as well as hampering true interdisciplinary scholarship. We argue that the philosophical tradition of pragmatism and the value it places on empirical inquiry, experiential knowledge, and inter-disciplinary scholarship – reflecting diverse ways of knowing – provides a framework to start to address the important questions Gilbert and colleagues raise. In particular, we highlight the importance of expert clinician knowledge in contributing to the neuroethical questions raised by Gilbert and colleagues. Finally, we provide illustrative examples of some of our interdisciplinary empirical research that demonstrate the iterative cycle of inquiry characteristic of pragmatism in which conceptual neuroethics questions have led to empirical studies whose results then raise additional conceptual questions that give rise to new empirical studies in a way that highlights the contributions of the humanities and the sciences. (shrink)

Dr. David K. Naugle is widely regarded as a leading thinker in the area of Christian worldview formation. As Distinguished University Professor Emeritus at Dallas Baptist University, he has drawn accolades and admiration. -/- This collection in his honor demonstrates that intellectual pursuits are inherently spiritual, that no area of life is separate from the lordship of Christ, and that true Christian faith is in fact the deep fulfillment of the human experience. On topics ranging from linguistics to gardening and (...) everything in between, these essays represent the depth and breadth of the idea that all goodness is God's goodness, all truth is God's truth, and all beauty is God's beauty. (shrink)

Nostalgia, a sentimental longing for one’s past, can serve as a resource for individuals coping with discomforting experiences. The experience of bereavement poses psychological and physical risks....

The article Pragmatismand the Importance of Interdisciplinary Teams in Investigating Personality Changes Following DBS.

Memory, funerals, and the communion of the saints: growing old and practices of remembering / M. Therese Lysaught -- God bends over backward to accommodate humankind...while the Civil Rights Acts and the Americans with Disabilities Act require [only] minimum effort / Mary Jo Iozzio -- Radical solidarity: migration as challenge ofr contemporary Christian ethics / Kristin E. Heyer -- Catholic lesbian feminist theology / Mary E. Hunt -- Theology of whose body? Sexual conplementarity, intersex conditions, and La Virgen de Guadalupe (...) / Katie M. Grimes -- Social conscience and politics in the United States of America: reflections / Mary Jo Bane -- Pope Francis, women, and the church for the poor / Lisa A. Fullam -- Floodwaters and the ticking clock: the systematic oppression and stigmatization of poor, single mothers in American and Christian theological responses / Julie A. Mavity Maddalena --What causes inequity? / Dean Baker -- Engaging the U.S. Bishops' pastoral on crime and criminal justice: from atomism to community justice / Robert DeFina and Lance Hannon -- Reconstructing the moral claim of racially unjust mass incarceration / Alison Benders -- The systemic erasure of the Black/dark-skinned body in Catholic ethics / Bryan Massingale -- Anti-blackness and white supremacy in the making of American Catholicism / M. Shawn Copeland -- White privilege / Charles E. Curran -- The Black Lives Matter Movement: justice and health equity / Michael P. Jaycox -- Mujerista theology: a challenge to traditional theology / Ada María Isasi-Díaz -- Faith of our mothers; Catholic womanist God-talk / Diana L. Hayes. (shrink)