Twitter, an online application, allows users to post microblog statements in real time. Have psychologists in leadership positions adopted Twitter? What ethical standards are navigated in doing so? Little research has examined the adoption rate of Twitter within a sample of psychologists. This article outlines a series of case vignettes depicting ethical dilemmas encountered by psychologists who adopt Twitter. Data reviewing Twitter adoption by professional psychologists who served as president within psychology advocacy organizations reveal higher adoption rates from student group (...) leaders than professional organization advocacy presidents. Implications for ethical standards and professional development are discussed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 379 Hoedl) would warrant a less minimalistic interpretation of Thomas's prominence in the theological controversies of the 70s and 80s of the thirteenth century. This volume claims to examine Thomas's work and influence in light of the newest research. This is very true of Wielockx's article, but not every contribution equally justifies this claim. Still, this collection is a welcome addition to the ongoing investigation of Thomas's (...) thought. It is all the more regrettable, then, that the publishers have decided upon such an exhorbitant price, apparently resigning themselves to the belief that there is no market for the book outside libraries which have already ordered the series. The editors and contributors deserve a wider audience. Bayerische Akademie der Wissenschaften Munich RICHARD SCHENK, O.P. Edith Stein: Scholar, Feminist, Saint. By FREDA MARY 0BEN. New York: Alba House, 1988. Pp. 80. $5.95 (paper). Essays on Woman. By EDITH STEIN. Edited by Dr. L. Gelber and Romaeus Leuven, O.C.D. Translated by Freda Mary Oben. The Collected Works of Edith Stein, Teresa Benedicta of the Cross, Discalced Carmelite, 1891-1942, vol. 2. Washington, DC: ICS Publications, 1987. Pp. ix + 290. $7.95 (paper). Whether as an ample introduction for one unfamiliar with Edith Stein or as a further education for one who already appreciates her legacy, these two books will serve the reader well. The saintly philosopher and educator became a Carmelite nun and eventually a victim of the Holocaust; she was beatified in 1987. Doctor Freda Mary Oben is well qualified to interpret Stein's writings as she, like Edith Stein, is a convert from Judaism to Catholicism and a scholar as well. She began to study Edith Stein after her conversion but }lad to learn German to do it. Essays on Woman is a testimonial to Oben's nearly 30year enterprise. This work is a translation of Die Frau, Ihre Aufgabe nach Natur und Gnade, which contains Edith Stein's lectures and writings on woman, compiled and edited by Dr. L. Gelber and Romaeus Leuven, O.C.D., of the Archivum Carmelitanum Edith Stein in Brussels. These two works can be read in either order, as each supports and elucidates the other, but for an introduction, Edith Stein: Scholar, Feminist, Saint should be read first. Since Oben refers to Stein as Edith in this work, this reviewer will do the same. 380 BOOK REVIEWS The Edith Stein work consists of three chapters. Chapter One is a 37-page, well-documented biography supported by quotations from Edith's writings. Oben's straightforward, lucid style enhances this compact account of the variety of interesting, inspiring, and gripping details of Edith's life. Oben recounts her own tour of the significant places in Edith's life: Breslau, Gottingen, Bergzabern, Speyer, Miinster, Cologne, Echt, Auschwitz. The narrative is supplemented with eight pages of Stein family photographs in the middle of the book. Throughout her life, Edith Stein maintained a strong love for her family and her own Jewish people. Integrated with this is the develop· ment and growth of her intellectual life: from an ambivalence toward school to her being among the first women to enter a university to her becoming a university professor, all the while struggling from being at first unable to pray to later working among scholars who were deep· ly spiritual. Several of these scholars were converts from Judaism to Christianity and even to Catholicism. Oben shows how Edith followed this same route, relating her scholarly insights in psychology and philosophy to her spiritual ones and finally turning to Catholicism after a casual encounter with a biography of St. Teresa of Avila. Oben shows how, once a Catholic, Edith used her intellectual ability to study the link between woman's nature and religious education. By 1932 Edith was recognized as the intellectual leader of Catholic feminism in Europe. Oben tells of Edith's entrance into the Carmelite Convent in Cologne in 1933, her life there as Sister Teresa Benedicta of the Cross, and her decision, foreseeing the Holocaust, to hear the Cross for the Jewish people. In a brief but captivating account, Oben tells of Edith's hasty transfer from Cologne to... (shrink)

With the arrival of the fourth volume of this work, Peter Lombard's Sentences is now fully available in English for the first time. Giulio Silano's text, based on the third critical edition by Ignatius C. Brady in two volumes (Grottaferrata, 1971-81) is distinguished by its accuracy and readability, meeting the exacting criteria of a Pontifical Institute of Mediaeval Studies translation. Each volume has a detailed table of contents, an index of biblical and patristic references, and a full bibliography of (...) English translations of sources cited in the text along with on-line versions where they exist. Volume 1 contains a bibliography of Anglophone scholarship pertinent to the Lombard, not updated in volume 4. .. (shrink)

The paper reviews a number of approaches for handling restricted quantification in relevant logic, and proposes a novel one. This proceeds by introducing a novel kind of enthymematic conditional.

Kurrâ’ya nispet edilen aynı kelimelerdeki edâ farklılıklarının tartışmalara sebep olmasından ötürü kıraat ihtilafı olan kelimelerde ihticâc yapılmasına gereksinim duyulmuştur. Delil getirmek manasında kullanılan ihticâc kavramı, kıraat ihtilafları için söz konusu olduğunda ise kıraat ihtilaflarının sıhhat zemininin ortaya konması kastedilmektedir. Ayrıca 2. asrın sonlarında kıraat tevcîhlerinin yapıldığı müstakil eserler ortaya çıkmakla birlikte kıraat alan yazınına ait genel telifatlarda da kıraat ihticâclarının yapıldığı görülmektedir. Kıraat müelliflerinden biri olan İbnu’l-Cezerî de Neşru’l-ḳırââti’l-‘aşr adlı eserinde zaman zaman kıraat ihticâcına yer vermektedir. Mezkûr eserdeki kıraat ihticâcları (...) hakkında tespit edilebildiği kadarıyla yapılmış tek bir çalışma bulunmaktadır. Fakat bu çalışmada, kıraatten ve bunun dışındaki disiplinlerden yeterince istifade edilmediği belirlenmiştir. Ayrıca selef ulemasının Neşru’l-ḳırââti’l-‘aşr adlı esere ihticâc konusunda etkisi özelinde bir çalışmaya da rastlanmamıştır. Buradan hareketle elinizdeki bu çalışmada, İbnu’l-Ce-zerî’nin kıraat ihticâcına dair uygulamaları Neşru’l-ḳırââti’l-‘aşr adlı eser özelinde incelenmiş, me‘âni’l-Kur’ân ve me‘âni’l-kıraat literatürlerinin ortaya çıktıkları dönem dikkate alınarak h. 2.-4. asırlarda kaleme alınan bu literatürlere ait eserlerin İbnu’l-Cezerî’ye ait kıraat tevcîhlerine etkisinin olup olmadığı araştırılmıştır. Çalışmanın neticesinde İbnu’l-Cezerî’nin yaptığı kıraat tevcîhlerinden ele alınanların bir kısmına, söz konusu üç asırda kaleme alınan me‘âni’l-Kur’ân ve me‘âni’l-kıraat telifatında ekseriyetle yer verilmediği saptanmıştır. İbnu’l-Cezerî’nin ise kıraat ihtilafının olmadığı yerlerde dahi ilgili edâ için ihticâc yaptığı müşahede edilmiştir. Buna ilaveten İbnu’l-Cezerî’nin Neşr’de yaptığı ihticâc uygulamalarının me‘âni’l-Kur’ân ve me‘âni’l-kıraat telifatında yapılan ihticâc işlemleriyle benzeştiği görülmüştür. Yine Neşr’in tevcîh eseri olmaması hasebiyle de İbnu’l-Cezerî tarafından yapılan ihticâcların ihtiyaç merkezli olarak kendini gösterdiği belirlenmiştir. (shrink)

This article explores egg freezing experiences of women in Turkey. Since 2014, it has been legal in Turkey to use egg freezing technology for ageing women, while it was previously allowed only for disease-related purposes. In cooperation with a private fertility clinic in Istanbul, the authors conducted 21 interviews with older, single women who held either professional or managerial positions and who were undergoing or had undergone the procedure. Drawing on a qualitative analysis of these interviews, the authors explore the (...) social context in which women postpone motherhood and decide to freeze their eggs. The study also looks at the women’s emotional responses to ageing that were triggered by the experience of egg freezing and their narratives of empowerment as a result of the procedure. (shrink)

L. C. Holborow; V*—Blame, Praise and Credit, Proceedings of the Aristotelian Society, Volume 72, Issue 1, 1 June 1972, Pages 85–100, https://doi.org/10.1093/ari.

Background: The factors influencing parents’ willingness to enroll their children in biobanks are poorly understood. This study sought to assess parents’ willingness to enroll their children, and their perceived benefits, concerns, and information needs under different consent and data-sharing scenarios, and to identify factors associated with willingness. Methods: This large, experimental survey of patients at the 11 eMERGE Network sites used a disproportionate stratified sampling scheme to enrich the sample with historically underrepresented groups. Participants were randomized to receive one of (...) three consent and data-sharing scenarios. Results: In total, 90,000 surveys were mailed and 13,000 individuals responded (15.8% response rate). 5737 respondents were parents of minor children. Overall, 55% (95% confidence interval 50–59%) of parents were willing to enroll their youngest minor child in a hypothetical biobank; willingness did not differ between consent and data-sharing scenarios. Lower educational attainment, higher religiosity, lower trust, worries about privacy, and attitudes about benefits, concerns, and information needs were independently associated with less willingness to allow their child to participate. Of parents who were willing to participate themselves, 25% were not willing to allow their child to participate. Being willing to participate but not willing to allow one’s child to participate was independently associated with multiple factors, including race, lower educational attainment, lower annual household income, public health care insurance, and higher religiosity. Conclusions: Fifty-five percent of parents were willing to allow their youngest minor child to participate in a hypothetical biobank. Building trust, protecting privacy, and addressing attitudes may increase enrollment and diversity in pediatric biobanks. (shrink)

Self-monitoring theory explains the individual differences in using interpersonal adjustment techniques like self-control, self-regulation, and self-presentation. Self-monitoring plays a key role for understanding the social life. Therefore, it has been one of most popular research topics in social psychology. The aim of this study is to find out if there is a meaningful relationship between religious orientation and self-monitoring, and to determine the direction of the relationship if it exists. Besides, examining the effect of religious group membership on self-monitoring is (...) another aim of this study. In accordance with this purpose, Religious Orientation Scale and Revised Self-Monitoring Scale are applied to sample group which consists of 437 female and 369 male participants aged16 to 65+ living in Bursa. The results has revealed that there is a meaningful positive correlation between intrinsic religious orientation and self-monitoring. In addition, no meaningful relationship between religious group membership and self-monitoring has been confirmed.Summary: The adaptation process of the human being as a social creature starts in a mother's womb and becomes more complicated in consequence of coming into the world which is full of stimulus. In the beginning, this process has only a physical aspect, but with the inclusion of emotional, cognitive, and social factors over time turns into developmental tasks that people will struggle throughout their lives. The social development involves the process of becoming of the individual as an organic part of the society. As the individual realizes the existence of the other, he/she develops similar patterns of behavior that can be approved by the other. Because the meaningful relationships that form the backbone of social development constitute an important part of the self. Belonging is one of the main needs, that the individual shapes his emotions, actions, and decisions more or less in line with this need in order not to encounter the possibility of social exclusion. While belonging is a universal need for every healthy individual, there are differences between individuals in terms of directing the course of the relationship, role sharing, and using situational clues. Individual differences in how people construct interpersonal processes led Mark Snyder to systematize and theorize the concept of self-monitoring. Self-monitoring is a concept that expresses individuals' control of self-presentation, expressive behavior, and non-verbal emotional expression and their regulation. Accordingly, individuals with a high tendency to shape their behavior according to the context are classified as high self-monitors and those with low tendency are classified as low self-monitors. It can be said that adherence to religion, which is one of the determinants of social behavior, is related to self-monitoring. In this context, the main subject of this study is the relationship between self-monitoring and religiosity. The study aims to examine the effect of intrinsic-extrinsic religiosity on individuals' self-monitoring levels. Besides, as a form of religiosity, to reveal whether religious group religiosity affects self-monitoring, the study examines also self-monitoring levels of individuals belonging to the religious group and those who are not.The sample of the study was selected by a simple random sampling method and it consists of 806 participants aged 16 to 65+ living in Bursa in 2017. 437 (54.2%) of the participants in the research are women and 369 (45.8%) are men. In this study, a relational screening model was used for determining the presence, direction, and degree of the relationship between the variables. The questionnaire technique was preferred as the method of gathering information. The questionnaire was arranged in a way that does not require asking the participant any other questions apart from the questions on the form. The questionnaire form used in this research consists of 43 items. At the beginning of the questionnaire, there is a 9-item personal information form that includes demographic items consisting of age, gender, educational status, marital status, occupation, place of residence, socio-economic status, levels of subjective religious involvement, and religious group membership. For the measurement of self-monitoring, a 12-item "Self-Monitoring Scale", which was developed by Mark Snyder, revised by Richard Lennox and Raymond Wolfe and adapted by İlknur Özalp Türetgen and Sevim Cesur to Turkish (α =.80) was used. For the measurement of religious orientation, a 22-item “Religious Orientation Scale” developed by Gordon Allport and Michael Ross and adapted to Turkish by Fatma Gül Cirhinlioğlu was used (α =.90). Data collected through scales were processed by One Way Variance Analysis (ANOVA), t-Test, Pearson Correlation Analysis, and Simple Linear Regression Analysis and turned into research findings.According to the results of the simple linear correlation analysis conducted to reveal whether there is a relationship between the self-monitoring scores of the participants and the intrinsic religious orientation scores, there is a positive and significant relationship between the variables (r = 0.102, p = 0.004 0.05). The result of the correlation analysis between self-monitoring and the level of subjective religious involvement shows that no significant relationship is found (r = 0.051, p = 0.146> 0.05).This research expected that there was a negative relationship between self-monitoring and intrinsic religious orientation. However, the analyses has not reported anticipated results as addressed in the previous research. Therefore, this study opens the door for asking new questions about the subject. Religious groups, by their very nature, can refer the individual to self-presentation control, obedience, to act as deemed appropriate by the group, to adapt to the group, to change behavior without attitude change, and therefore, to attitude-behavior inconsistency. It can be argued that not only religious groups but, by their nature, all social groups create harmony-oriented pressure on the individual. Therefore, it can be predicted that belonging to a group, in general, may have a significant effect on the level of self-monitoring. The high self-monitoring scores of the participants, whether religious or non-religious group members of this study may have reduced the observability of the difference between the two groups. Therefore, repeating the study on a different sample may produce different results. (shrink)

This article shows under which circumstances fraudulent accreditation can occur in Brazilian military hospitals, calling attention to the tone at the top as a critical aspect of military fraud deterrence – and hence as a critical aspect of this branch of military ethics. The problems allegedly found in Brazilian military health institutions were revealed through in-depth interviews conducted with 29 professionals who reported to work or have worked in a Brazilian military hospital. These fraud allegations were mostly associated with false (...) documentation and procedures designed to give the appearance that legal requirements for accreditation were met and could be traced back to a weak or corrupt “tone at the top” coming from military higher ranks. (shrink)

Sarbanes–Oxley Section 406 requires a code of ethics for top financial and accounting officers in public companies. The objective of this research is to discover the impact of a financial code of ethics on firm behavior. We performed a longitudinal tracking of firm adoption of a financial code of ethics starting in 2005. We checked these companies’ codes again in 2011 to confirm their continued implementation. Financial restatements were used as a dependent variable to measure improved financial reporting after the (...) adoption of the financial codes. The results confirm that the adoption of a financial code of ethics improves the integrity of financial reporting. (shrink)

Commentators onEpode11 generally begin by comparing the opening couplet with Archilochus : κα⋯ μ' οὔτ' ἰ⋯μβων οὔτε τερπωλ⋯ων μ⋯λει, and sometimes also Catullus 68. 1–40. In both of these the poet explains that grief at the death of a loved one has expelled all desire to compose verses. According to the comparison, Horace, in 1–2, is stating that the onset of love has, similarly, so absorbed his attention that he cannot write verse. The translation will then run ‘Pettius, I have (...) no pleasure any longer in writing verse, smitten as I am with a heavy love’. (shrink)

Now in his 89th year, Viscount Samuel, who with advancing age has had progressively to restrict the activities of his many-sided life, has reluctantly decided not to stand this year for election to the Presidency of The Royal Institute of Philosophy. It is but fitting, before he vacates the Presidential Chair in June, that PHILOSOPHY, as the official organ of the Institute, should pay a small tribute to one who has served its interests so devotedly, and whose claims on its (...) gratitude cannot be exaggerated. (shrink)

Clinical decision making is a challenging task that requires practical wisdom—the practised ability to help patients choose wisely among available diagnostic and treatment options. But practical wisdom is not a concept one typically hears mentioned in medical training and practice. Instead, emphasis is placed on clinical judgement. The author draws from Aristotle and Aquinas to describe the virtue of practical wisdom and compare it with clinical judgement. From this comparison, the author suggests that a more complete understanding of clinical judgement (...) requires its explicit integration with goals of care and ethical values. Although clinicians may be justified in assuming that goals of care and ethical values are implicit in routine decision making, it remains important for training purposes to encourage habits of clinical judgement that are consciously goal-directed and ethically informed. By connecting clinical judgement to patients' goals and values, clinical decisions are more likely to stay focused on the particular interests of individual patients. To cultivate wise clinical judgement among trainees, educational efforts should aim at the integration of clinical judgement, communication with patients about goals of care, and ethical reasoning. But ultimately, training in wise clinical judgement will take years of practice in the company of experienced clinicians who are able to demonstrate practical wisdom by example. By helping trainees develop clinical judgement that incorporates patients' goals of care and ethical reasoning, we may help lessen the risk that ‘clinical judgement’ will merely express ‘the clinician's judgement.’. (shrink)

BackgroundAs moral case deliberations (MCDs) have increasingly been implemented in health care institutions as a form of ethics support, it is relevant to know whether and how MCDs actually contribute to positive changes in care. Insight is needed on what actually happens in daily care practice following MCD sessions. This study aimed at investigating the impact of MCD and exploring how ‘impact of MCD’ should be conceptualized for future research.MethodsA multiple-case study was conducted in a care organization for people with (...) intellectual disabilities and/or acquired brain injury, by observing MCD sessions as ‘cases’, followed by interviews with health care professionals concerning the follow-up to these cases, and a focus group with involved MCD facilitators. A conceptual scheme concerning the possible impact formed the basis for analysis: (1) individual moral awareness; (2) the actions of health care professionals; (3) collaboration among health care professionals; (4) the concrete situation of the client; (5) the client’s quality of care and life; (6) the organizational and policy level.ResultsAccording to interviewees, their moral awareness and their collaboration, both among colleagues and with clients’ relatives, improved after MCD. Perceived impact on client situation, quality of care/life and the organizational level varied among interviewees or was difficult to define or link to MCD. Three aspects were added to the conceptual scheme concerning the impact of MCD: (a) preparations and expectations prior to the MCD session; (b) a translational step between the conclusions of the MCD session and practical events in the following period, and (c) collaboration with clients’ relatives. A negative impact of MCD was also found on misunderstandings among participants and disappointment about lack of follow-up.ConclusionsConcretizing and conceptualizing the ‘impact’ of MCD is complicated as many factors play a role either before or during the transition from MCD to practice. It is important to consider ‘impact’ in a broad sense and to relate it to the goals and context of the MCD in question. Future studies in this field should pay additional attention to the preparations, content and process involved in ethics support, including clients’ and relatives’ experiences. (shrink)