Media coverage of influencer marketing abounds with ethical questions about this emerging industry. Much of this coverage assumes influencers operate without an ethical framework and many social me...

This essay develops a renewed conception of autonomy through an explication of Judith Butler’s critique of liberal individualism in The Force of Nonviolence. I argue that while rejecting liberal individualism requires abandoning the fantasies of mastery and self-sufficiency, such a rejection need not imply a renunciation of autonomy. Instead, an ethics of nonviolence that is committed to equality demands a relational understanding of autonomy that affirms our radical interdependency. I contend, moreover, that for an account of the self to acknowledge (...) this interdependency, the body must be conceived as a threshold rather than an end. Put differently, to be a relational self means to be give over to others from the start. My argument proceeds in three steps. First, I explore Butler’s critical analysis of liberal political thought, while emphasizing the key role that the state-of-nature fantasy plays in the Western social and political imaginary. Next, I show how dependency, interdependency, and vulnerability are closely related but also distinct. Specifically, I argue that a relational understanding of autonomy is consistent with Butler’s emphasis on our interdependency and the social obligations that bind us to one another. Finally, I show how the social model of disability lends further support to a relational understanding of autonomy. Drawing on Butler’s brief discussion of instruments for support in The Force of Nonviolence, I propose that we think more closely about the everyday ways in which we are sustained by various modes of support. The fact that we never stop relying on this support, even when we disavow it, suggests that autonomy is not a given but rather an achievement. (shrink)

The current study assessed potential relationships among childhood wayfinding experience, navigational style, and adult wayfinding anxiety in the Faroe Islands. The Faroe Islands are of interest because they have an unusual geography that may promote the use of an orientational style of navigation (e.g., use of cardinal directions). Faroese adults completed questionnaires assessing (1) their permitted childhood range sizes, (2) the types of navigational strategies they use, and (3) the amount of anxiety they experience when navigating in adulthood. Males had (...) more childhood wayfinding experience, used the orientation strategy at a higher rate, and showed lower levels of wayfinding anxiety. When compared with other cultures, both Faroese women and men appear to embrace orientation strategies at an unusually high rate. Childhood experience was not conclusively linked to later wayfinding anxiety. However, the current findings raise the possibility that children who have particularly small ranges in childhood may be especially anxious when navigating in adulthood. (shrink)

Spatial experience in childhood is a factor in the development of spatial abilities. In this study, we assessed whether American and Faroese participants’ (N = 246, Mage = 19.31 years, 151 females) early spatial experience and adult spatial outcomes differed by gender and culture, and if early experience was related to adult performance and behavior. Participants completed retrospective reports on their childhood spatial experience, both large-scale (permitted childhood range size) and small-scale (Lego play). They also completed assessments of their current (...) large-scale spatial behavior (navigational strategy) and small-scale ability (mental rotation task, MRT). We replicated earlier results showing better MRT performance among males and more reliance by males on orientation navigational strategies, although males and females reported similar ranges as children. However, there were cross-cultural differences, with Faroese having larger childhood ranges, less reliance on route strategies, better MRT scores, and a smaller gender difference in MRT. Larger permitted childhood ranges were associated with reduced use of route strategies for navigation in adulthood, and greater Lego play in childhood predicted better MRT performance as adults. There was also some evidence supporting relationships across spatial scales, with more Lego play predicting an orientation style of navigation and larger childhood ranges predicting better performance on the MRT, although the latter was not independent of country. In sum, we observed an association in both cultures between large-scale childhood experience and large-scale behavior in adulthood, small-scale experience in childhood and adult small-scale performance, and some associations between experience and behavior across spatial scales. (shrink)

Cognitive Science, Volume 46, Issue 2, February 2022.

It is widely held that intuitive dualism—an implicit default mode of thought that takes minds to be separable from bodies and capable of independent existence—is a human universal. Among the findings taken to support universal intuitive dualism is a pattern of evidence in which “psychological” traits (knowledge, desires) are judged more likely to continue after death than bodily or “biological” traits (perceptual, physiological, and bodily states). Here, we present cross-cultural evidence from six study populations, including non-Western societies with diverse belief (...) systems, that shows that while this pattern exists, the overall pattern of responses nonetheless does not support intuitive dualism in afterlife beliefs. Most responses of most participants across all cultures tested were not dualist. While our sample is in no way intended to capture the full range of human societies and afterlife beliefs, it captures a far broader range of cultures than in any prior study, and thus puts the case for afterlife beliefs as evidence for universal intuitive dualism to a strong test. Based on these findings, we suggest that while dualist thinking is a possible mode of thought enabled by evolved human psychology, such thinking does not constitute a default mode of thought. Rather, our data support what we will call intuitive materialism—the view that the underlying intuitive systems for reasoning about minds and death produce as a default judgment that mental states cease to exist with bodily death. (shrink)

The COVID‐19 pandemic has placed extraordinary stress on frontline healthcare providers as they encounter significant challenges and risks while caring for patients at the bedside. This study used qualitative research methods to explore nurses and respiratory therapists' experiences providing direct care to COVID‐19 patients during the first surge of the pandemic at a large academic medical center in the Northeastern United States. The purpose of this study was to explore their experiences as related to changes in staffing models and to (...) consider needs for additional support. Twenty semi‐structured interviews were conducted with sixteen nurses and four respiratory therapists via Zoom or by telephone. Interviews were transcribed verbatim, identifiers were removed, and data was coded and analyzed thematically. Five major themes characterize providers' experiences: a fear of the unknown, concerns about infection, perceived professional unpreparedness, isolation and alienation, and inescapable stress and distress. This manuscript analyzes the relationship between these themes and the concept of moral distress and finds that some, but not all, of the challenges that providers faced during this time align with previous definitions of the concept. This points to the possibility of broadening the conceptual parameters of moral distress to account for providers' experiences of treating patients with novel illnesses while encountering institutional and clinical challenges. (shrink)