People tend to contribute more—and think they have stronger obligations to contribute more—to rescuing an identified victim rather than a statistical one. Indeed, they are often disposed to contribute more to rescuing a single identified victim than a greater number of statistical ones. By an “identified victim,” I mean Terry Q., lying injured in the passenger seat of the wrecked automobile on the corner of Main Street and Broadway, or Jessica McClure, the child who fell into the Texas (...) well in 1987 and whose family was sent $700,000 in donations for her. We need not know their names, however, and we can accept a very minimal form of identification. By a “statistical victim,” I mean the person who, extrapolating from traffic records, will be in a similar, serious car accident tomorrow (and may then be identified), or the children who will fall into wells next year if we do not cap them better than we did the well that trapped Jessica. Does this disposition (or perceived obligation) have any normative force? I initially thought there could be no such normative force, but consequentialist and nonconsequentialist arguments, pro and con, have convinced me that reasonable people can disagree with each other. This disagreement poses a problem for political philosophy: how should policy choices take such disagreement into account? (shrink)

Jeremy R. Garrett claims that the nature and scope of our rescue duties cannot be properly understood and addressed without reference to social context or institutional background conditions. In my comment I focus not on social or institutional but on psychological background conditions that are also necessary for the conceptualization of rescue cases. These additional conditions are of crucial importance since an entire paradigm of “rescue medicine” is founded, as Garret notices, on the powerful and immediate “impulse to rescue” (Garrett (...) 2015). I understand this “impulse” as the preference toward identified victims, and I argue that it may sometimes distort genuine moral judgments in rescue cases. (shrink)

In response to crises, people sometimes prioritize fewer specific identifiable victims over many unspecified statistical victims. How other factors can explain this bias remains unclear. So two experiments investigated how complying with public health recommendations during the COVID19 pandemic depended on victim portrayal, reflection, and philosophical beliefs (Total N = 998). Only one experiment found that messaging about individual victims increased compliance compared to messaging about statistical victims—i.e., "flatten the curve" graphs—an effect that was (...) undetected after controlling for other factors. However, messaging about flu (vs. COVID19) indirectly reduced compliance by reducing perceived threat of the pandemic. Nevertheless, moral beliefs predicted compliance better than messaging and reflection in both experiments. The second experiment’s additional measures revealed that religiosity, political preferences, and beliefs about science also predicted compliance. This suggests that flouting public health recommendations may be less about ineffective messaging or reasoning than philosophical differences. (shrink)

Background The increasing prevalence of moral distress in the stressful environment of the intensive care unit (ICU) provides grounds for nursing error and endangers patients’ health, safety, and even life. One of the most important reasons for this distress is the treatment team’s second victim syndrome (SVS), especially nurses, following errors in the treatment system. Objectives The present study aimed to determine the relationship between moral distress and SVS in ICUs. Research design This cross-sectional study involved a sample size of (...) 96 ICU nurses working in hospitals affiliated with Tehran University of Medical Sciences, Iran, in the 2021–2022 period, who were selected via a simple random sampling method. Data were collected using the Demographic Questionnaire, the second victim experience and support tool (SVEST) and Moral Distress Scale-Revised (MDS-R). Descriptive statistics (percentage, frequency, mean, and SD) and analytical tests (Spearman correlation coefficient test, independent t-test, and ANOVA) were employed for data analysis. Participants and research context This study used a sample size of 96 intensive care unit nurses working in hospitals affiliated to Tehran University of Medical Sciences selected by simple random sampling. Ethical considerations The study obtained research ethics approval, and all participants were informed of the voluntary and anonymous nature of their participation. Findings The results showed that 59.4% of nurses suffered a low level of moral distress, and 40.6% suffered from a moderate level of moral distress. The SVS score of 86.5% of the nurses was moderate. There was no significant and direct correlation between moral distress and SVS in nurses; however, there was a significant and inverse correlation between the moral distress intensity and SVS ( p = 0.011). Conclusion Despite no significant correlation between moral distress and SVS, these variables were at moderate levels. Accordingly, it is suggested to provide a proper ground for expressing morally stressful situations, counseling and training strategies to deal with moral distress, creating support resources for those suffering from SVS, and implementing empowerment programs. (shrink)

Domestic violence is one of the most serious forms of violation of basic human freedoms and rights regardless of ethnicity, gender, religion, and status. A reflection on many international statistics shows that women are the most frequent victims of domestic violence. Based on the definition of the phenomenon of domestic violence, the forms of abuse, the manner how violence is treated, the possibility of children, men, extramarital spouses, brothers, sisters, and old people living in an extended domestic community, of (...) also being victims is not excluded. Since domestic violence is not only a national problem but a worldwide problem, international organizations have worked towards the eradication of this phenomenon by sanctioning it in various international conventions. Also, the legal systems of many countries prohibit and sanction domestic violence by special laws obliging the state authorities to act in all situations when there are indications that there are direct or indirect violent acts in a family. In this paper, the authors present only the domestic violence against children as an evident problem in families, but which is often unreported. The legal frameworks of the Republic of North Macedonia and Republic of Kosovo are presented in this paper with the aim to describe the material-legal and procedural-legal treatment of domestic violence by pointing out the failure of the state authorities in implementing the laws on protection and prevention of this phenomenon. The authors take the approach of only treating the legal consequences of child abuse by parents that in both legislations is deprivation of parental rights for the violent parent. They conclude that the state authorities should intensify their work in taking control measures towards all the families where there are suspicions that the parental rights are neglected, and the child is abused. Because many cases of abuse have not been detected or reported, and in both countries a special study especially on domestic violence against children does not exist, the possibility that the number for this type of child abuse is great. (shrink)

Priority setting is inevitable to control expenditure on expensive medicines, but citizen support is often hampered by the workings of the ‘identified victim effect’, that is, the greater willingness to spend resources helping identified victims than helping statistical victims. In this paper we explore a possible cognitive debiasing strategy that is being employed in discussions on healthcare priority setting, which we call ‘empathy counterbalancing’ (EC). EC is the strategy of directing attention to, and eliciting empathy for, those (...) who might be harmed as a result of one-sided empathy for the very ill who needs expensive treatment. We argue that governments have good reasons to attempt EC because the identified victim effect distorts priority setting in ways that undermine procedural fairness. We briefly outline three areas of application for EC and suggest some possible mechanisms that might explain how EC might work, if at all. We then discuss four potential ethical concerns with EC. First, EC might have the counterproductive effect of reducing overall citizen support for public funding of expensive medical treatments, thereby undermining solidarity. Second, EC may give rise to a ‘competition in suffering’, which may have unintended side effects for patients who feature in attempts at EC. Third, there may be doubts about whether EC is effective. Fourth, it may be objected that EC comes down to emotional manipulation, which governments should avoid. We conclude that insofar these concerns are valid they may be adequately addressed, and that EC seems a promising strategy that merits further investigation. (shrink)

The debate in acknowledging street harassment as an existing social problem renders research necessary on the topic. Street harassment is said to occur when it takes place in a public setting and is initiated by a stranger. Through this correlation research, we aimed to establish the relationship between experiencing street harassment and fear of victimization. A positive correlation between the experience of street harassment and fear of victimization was hypothesized and a positive correlation between street harassment and negative reaction to (...) harassment was also hypothesized. Additionally, the most recurring type of public harassing behaviors was identified as well. Two self report questionnaires were administered; A gender based harassment scale assessing the frequency of 8 harassing behaviors which ranged on a likert scale from 0 to 4 and a modified version of The Fear of Crime survey measuring fear of victimization. These questionnaires were administered to a sample of 250 females recruited via convenient sampling technique that had experienced street harassment previously. Percentages, mode and Pearson’s Product correlation were used to statistically analyze data. Results showed a significant, weak positive correlation between street harassment and fear of victimization and a moderate positive correlation between experiencing street harassment and negative reaction towards harassment. The most frequent harassing behavior was being stared in a manner that made the victims uncomfortable with 98% of participants experiencing it, followed by 83.5% of the participants experiencing non-verbal sounds. Through this research, we were able to conclude street harassment does have negative implications for women. (shrink)

Many legal disputes turn on scientific, especially statistical, evidence. Traditionally scientists have accepted only that statistical evidence which satisfies a 95 percent (or 99 percent) rule — that is, only evidence which has less than five percent (or one percent) probability of resulting from chance.The rationale for this rule is the reluctance of scientists to accept anything less than the best-supported new knowledge. The rule reflects the internal needs of scientific practice. However, when uncritically adopted as a rule (...) for admitting legal evidence, the seemingly innocuous 95 percent rule distorts the balance of interests historically protected by the legal system. In particular, plaintiffs in toxic tort and employment discrimination suits are effectively held to a heavier burden of proof in showing that their injuries were more probably than not caused by the defendant's actions. The result is that too many victims of toxic torts or employment discrimination cannot win legal redress for their injuries. (shrink)

G. A. Cohen’s critique of standard liberal interpretations of the difference principle has been very influential. According to Cohen, justice is not realized simply because the state’s tax policies and other distributive tools maximize the position of the worst off. Rather – possibly in addition to, but not to the exclusion of, certain state policies – justice requires talented people to improve the position of the worst off through their actions in their daily lives. Specifically, it prohibits talented people from (...) insisting on inequality-causing incentives. To this extent, Cohen’s view of distributive justice is anti-statist. On standard liberal interpretations, human rights are such that, logically, they can be violated only by states, not private individuals. An individual who tortures someone commits a moral wrong but does not violate the victim’s human rights. For this reason, the crime is less problematic than it would have been had a police officer done it on behalf of the state. To this extent the standard liberal understanding of human rights is statist. This parallel between liberal understandings of distributive justice and human rights raises two questions: Is the statist understanding of human rights vulnerable to Cohenian criticisms parallel to those that he canvasses against the statist understanding of distributive justice? If so, should we welcome an anti-statist understanding of human rights, or should we see it as a problem with Cohen’s critique of a statist focus in distributive justice that it commits us to an implausible anti-statist view of human rights? (shrink)

This article refers to the criminological analysis of the state registration of victimological data about criminal victimization in Lithuania. The period of analysis is 2004-2009. Following the validation of new criminal laws on 1 May 2003, from 2004 a period of stable state registration of crime victims, i.e. a period without significant changes in criminal laws, commenced. The article deals with the analysis of spreading of criminal victimization among natural persons and juridical persons in Lithuania. The registered number of (...) crime victims in Lithuania during 2004-2007 decreased in consecutive order (14.3%, compared to 2004). Since 2008 the new changes have become clear—the registered number of persons mentioned above has gone up, though insignificantly, by 5%. The registered number of juridical persons as victims over this period increased (29%, compared to 2005). But juridical persons became victims of misdemeanors more often than natural persons—so their situation was better than that of natural persons. (shrink)

In recent years, several remarkable results have shown that certain theorems of finite combinatorics are unprovable in certain logical systems. These developments have been instrumental in stimulating research in both areas, with the interface between logic and combinatorics being especially important because of its relation to crucial issues in the foundations of mathematics which were raised by the work of Kurt Godel. Because of the diversity of the lines of research that have begun to shed light on these issues, there (...) was a need for a comprehensive overview which would tie the lines together. This volume fills that need by presenting a balanced mixture of high quality expository and research articles that were presented at the August 1985 AMS-IMS-SIAM Joint Summer Research Conference, held at Humboldt State University in Arcata, California.With an introductory survey to put the works into an appropriate context, the collection consists of papers dealing with various aspects of 'unprovable theorems and fast-growing functions'. Among the topics addressed are: ordinal notations, the dynamical systems approach to Ramsey theory, Hindman's finite sums theorem and related ultrafilters, well quasiordering theory, uncountable combinatorics, nonstandard models of set theory, and a length-of-proof analysis of Godel's incompleteness theorem. Many of the articles bring the reader to the frontiers of research in this area, and most assume familiarity with combinatorics and/or mathematical logic only at the senior undergraduate or first-year graduate level. (shrink)

Recent research finds that people respond more generously to individual victims described in detail than to equivalent statistical victims described in general terms. We propose that this “identified victim effect” is one manifestation of a more general phenomenon: a positive influence of tangible information on generosity. In three experiments, we find evidence for an “identified intervention effect”; providing tangible details about a charity’s interventions significantly increases donations to that charity. Although previous work described sympathy as the primary (...) mediator between tangible information and giving, current mediational analyses show that the influence of tangible details can operate through donors’ perception that their contribution will have impact. Taken together with past work, the results suggest that tangible information of many types promotes generosity and can do so either via sympathy or via perceived impact. The ability of tangible information to increase impact points to new ways for charities to encourage generosity. (shrink)

In this article we explore some of the ethical dimensions of using social media to increase the number of living kidney donors. Social media provides a platform for changing non-identifiable ‘statistical victims’ into ‘real people’ with whom we can identify and feel empathy: the so-called ‘identifiable victim effect’, which prompts charitable action. We examine three approaches to promoting kidney donation using social media which could take advantages of the identifiable victim effect: institutionally organized campaigns based on historical cases (...) aimed at promoting non-directed altruistic donation; personal case-based campaigns organized by individuals aimed at promoting themselves/or someone with whom they are in a relationship as a recipient of directed donation; institutionally organized personal case-based campaigns aimed at promoting specific recipients for directed donation. We will highlight the key ethical issues raised by these approaches, and will argue that the third option, despite raising ethical concerns, is preferable to the other two. (shrink)

This study sets out to examine the ways Nigerian cyber-fraudsters (Yahoo-Boys) are represented in hip-hop music. The empirical basis of this article is lyrics from 18 hip-hop artists, which were subjected to a directed approach to qualitative content analysis and coded based on the moral disengagement mechanisms proposed by Bandura (1999). While results revealed that the ethics of Yahoo-Boys, as expressed by musicians, embody a range of moral disengagement mechanisms, they also shed light on the motives for the Nigerian cybercriminals' (...) actions. Further analysis revealed additional findings: “glamorization/de-glamorization of cyber-fraud” and “sex-roles-and-cultures”. Having operated within the constraint of what is currently available (a small sample size), this article has drawn attention to the notion that Yahoo-Boys and some musicians may be “birds of a feather.” Secondly, it has exposed a “hunter-and-antelope-relationship” between Yahoo-Boys and their victims. Thirdly, it has also highlighted that some ethos of law-abiding citizens is central to Yahoo-Boys’ moral enterprise. Yahoo-Boys, therefore, represent reflections of society. Arguably, given that Yahoo-Boys and singers are connected, and the oratory messages of singers may attract more followers than questioners, this study illuminates the cultural dimensions of cyber-fraud that emanate from Nigeria. In particular, insights from this study suggest that cyber-fraud researchers might look beyond traditional data sources (e.g., cyber-fraud statistics) for the empirical traces of “culture in action” that render fraudulently practices acceptable career paths for some Nigerian youths. (shrink)

The re-examination of the classification of modern armed conflicts is done through the analysis of humanitarian law and the available data on armed conflicts, by combining the legal, political and ethical dimensions of war and the statistical indicators of modern conflicts.The author answers the questions about: Defining the conflict according to the various philosophical, social and legal criteria with the cultural, legal and political basis of the war and the corresponding reasons for the occurrence and prolongation of the conflicts; (...) and the main trends of the conflicts through the numerous presences of the conflicts on the global scene, the number of victims, the regional displacement of the conflicts and the role of the Islamic State.In the analysis of the conflicts, the complexity of the modern conflicts through the expanded categories of victims and combatants, as well as the need for the protection of the victims, are emphasized.Hence the research touches on the issue of the applicability of the legal and illegal combatant categories and the corresponding immunity that follows them.Researching the trends of modern armed conflicts cannot avoid the ethical dimensions surrounding the category of child soldiers. From a methodological point of view, the problem of determining precise statistics for the indirectly killed civilians, who continue to represent the largest category, remains unsolved. (shrink)

The Trafficking Victims’ Protection Act of 2000 has been presented as an important tool in combatingthe exploitation and abuse of undocumented workers, especially those forced into prostitution. Through a close reading of the legislation and the debates surrounding its passage, this article argues that the law makes strategic use of anxieties over sexuality, gender, and immigration to further curtail migration. The law does so through the use of misleading statistics creating a moral panic around “sexual slavery,” through the creation (...) of a gendered distinction between “innocent victims” and “guilty migrants,” and through the demand that aid to victims be tied to their willingness to assist in the prosecution of traffickers. As a result, the legislation is less a departure from, than of a piece with, other recent antisex and antiimmigrant policies. (shrink)

Incompatibilists and compatibilists (mostly) agree that there is a strong intuition that a manipulated agent, i.e., an agent who is the victim of methods such as indoctrination or brainwashing, is unfree. They differ however on why exactly this intuition arises. Incompatibilists claim our intuitions in these cases are sensitive to the manipulated agent’s lack of ultimate control over her actions, while many compatibilists argue that our intuitions respond to damage inflicted by manipulation on the agent’s psychological and volitional capacities. Much (...) hangs on this issue because manipulation-based arguments are among the most important for defending incompatibilist views of free will. In this paper, I investigate this issue from a experimental perspective, using a set of statistical methods well suited for identifying the features of hypothetical cases people’s intuitions are responding to. Results strongly support the compatibilist view—subjects’ tendency to judge that a manipulated agent is unfree was found to depend on their judgments that the agent suffers impairments to certain psychological/volitional capacities that compatibilists say are the basis for free will. I discuss the significance of these results for the use of manipulation cases in the philosophical debate about free will. (shrink)

Draws on research at college and university campuses to explore the topics of sex, consent, and sexual assault, discussing statistics about the prevalence of campus rape, and offering advice on how to make college a safer experience.

Calls for justice and reconciliation in response to political catastrophes are widespread in contemporary world politics. What implications do these normative strivings have in relation to colonial injustice? Examining cases of colonial war, genocide, forced sexual labor, forcible incorporation, and dispossession, Lu demonstrates that international practices of justice and reconciliation have historically suffered from, and continue to reflect, colonial, statist and other structural biases. The continued reproduction of structural injustice and alienation in modern domestic, international and transnational orders generates contemporary (...) duties of redress. How should we think about the responsibility of contemporary agents to address colonial structural injustices and what implications follow for the transformation of international and transnational orders? Redressing the structural injustices implicated in or produced by colonial politics requires strategies of decolonization, decentering, and disalienation that go beyond interactional practices of justice and reconciliation, beyond victims and perpetrators, and beyond a statist world order. (shrink)

A way to make people save energy is by informing them that “comparable others” save more. We investigated whether one can further improve this nudge by manipulating Who the “comparable others” are. We asked participants to imagine receiving feedback stating that their energy consumption exceeded that of “comparable others” by 10%. We varied Who the “comparable others” were in a 2 × 2 design: they were a household that was located either in the same neighborhood as themselves or in a (...) different neighborhood, and its members were either identified (by names and a photograph) or unidentified. We also included two control conditions: one where no feedback was provided, and one where only statistical feedback was provided (feedback about an average household). We found that it matters Who the “comparable others” are. The most effective feedback was when the referent household was from the same neighborhood as the individual’s and its members were not identified. (shrink)

Whereas using artificial intelligence (AI) to predict natural hazards is promising, applying a predictive policing algorithm (PPA) to predict human threats to others continues to be debated. Whereas PPAs were reported to be initially successful in Germany and Japan, the killing of Black Americans by police in the US has sparked a call to dismantle AI in law enforcement. However, although PPAs may statistically associate suspects with economically disadvantaged classes and ethnic minorities, the targeted groups they aim to protect are (...) often vulnerable populations as well (e.g., victims of human trafficking, kidnapping, domestic violence, or drug abuse). Thus, determining how to enhance the benefits of PPA while reducing bias through better management is important. In this paper, we propose a policy schema to address this issue. First, after clarifying relevant concepts, we examine major criticisms of PPAs and argue that some of them should be addressed. If banning AI or making it taboo is an unrealistic solution, we must learn from our errors to improve AI. We next identify additional challenges of PPAs and offer recommendations from a policy viewpoint. We conclude that the employment of PPAs should be merged into broader governance of the social safety net and audited publicly by parliament and civic society so that the unjust social structure that breeds bias can be revised. (shrink)

BackgroundThe issue of stigma is very important in the battle against HIV/aids in Africa since it may affect patient attendance at healthcare centres for obtaining antiretroviral medications and regular medical check-ups. Stigmatization creates an unnecessary culture of secrecy and silence based on ignorance and fear of victimization. This study was designed to determine if there is external stigmatization of people living with HIV and AIDS by health care workers at a tertiary hospital in KwaZulu-Natal province, South Africa. The study investigated (...) the impact of knowledge of HIV/aids by HCWs on treatment of patients, as well as the comfort level and attitude of HCWs when rendering care to PLWHA.MethodsA descriptive cross sectional study was designed to collect data using an anonymous self-administered structured questionnaire from 334 HCWs. The study was conducted in clinical departments of a large multidisciplinary 922-bed tertiary care teaching hospital in Durban, KZN.ResultsOverall HCWs had an above average knowledge about HIV/aids although some gaps in knowledge were identified. Tests of statistical significance showed that there was association between level of education and knowledge of HIV/aids ; occupation and knowledge of HIV/aids ; and gender and knowledge of HIV/aids. Test for comfort level was only significant for gender, with males showing more comfort and empathy when dealing with PLWHA. The study also revealed that patients were sometimes tested for HIV without informed consent before surgery, due to fear of being infected, and there was some gossiping about patients' HIV status by HCWs, thereby compromising patient confidentiality. The majority of HCWs showed a willingness to report incidents of stigmatization and discrimination to higher authorities, for better monitoring and control.ConclusionsAlthough knowledge, attitude and comfort level of HCWs taking care of PLWHA was above average, enforcement of existing antidiscrimination laws and continuing education in medical ethics and healthcare law, would greatly improve the performance of HCWs taking care of PLWHAs. More psychological support and counselling should be provided to HCWs, to further reduce the impact of stigmatization and discrimination against PLWHA. (shrink)

PTSD was formalized as a diagnosis by the American Psychiatric Association in 1980 with the publication of the Diagnostic and Statistical Manual of Mental Disorders (DSM), 3rd edition. Since that time, the diagnosis has been widely utilized in the courts including the use in criminal proceedings. PTSD may play a role in the assessment of violent crimes both as a possible contributing factor in the perpetrators as well as a consequence in the victims. There are a number of (...) ethical and clinical considerations in the use of this diagnosis. Importantly, the diagnostic criteria have changed to a degree with subsequent editions of the DSM. This may have an impact on the interpretation of past legal judgments. Moreover, extensive psychiatric comorbidity may complicate the clinical picture, e.g., mood disorders, substance use disorders, or psychosis. The diagnosis of PTSD is still based on clinical, largely subjective criteria, e.g., biological markers are not yet utilized. As such, there may not be consistent agreement about the diagnosis among experts. This paper summarizes some of these relevant issues in adjudicating violent crimes. (shrink)

In The Idea of a Social Science Winch, argues that, sociology is more properly conceived as a branch of philosophy than of empirical science. Winch falls victim here to the Humean assimilation of the empirical to the generalizable. He notes that much of our talk about social practice is in terms of conventions, so that explanations of social action can be given without recourse to statistical or experimental findings. But such talk depends nonetheless on the accuracy and detail with (...) which the situations in which actions occur are? recorded, and this is surely an empirical enterprise. It is the misleading conception of sociology as a discipline, characterized by common procedures, that leads Winch to espouse the assimilation of sociology to conceptual inquiry. We need to see instead that sociology embraces a group of questions and subjects so loosely connected that it would be mistaken to speak of, and idle to project, a procedure common to all of them. (shrink)

BackgroundThe issue of stigma is very important in the battle against HIV/aids in Africa since it may affect patient attendance at healthcare centres for obtaining antiretroviral medications and regular medical check-ups. Stigmatization creates an unnecessary culture of secrecy and silence based on ignorance and fear of victimization. This study was designed to determine if there is external stigmatization of people living with HIV and AIDS by health care workers at a tertiary hospital in KwaZulu-Natal province, South Africa. The study investigated (...) the impact of knowledge of HIV/aids by HCWs on treatment of patients, as well as the comfort level and attitude of HCWs when rendering care to PLWHA.MethodsA descriptive cross sectional study was designed to collect data using an anonymous self-administered structured questionnaire from 334 HCWs. The study was conducted in clinical departments of a large multidisciplinary 922-bed tertiary care teaching hospital in Durban, KZN.ResultsOverall HCWs had an above average knowledge about HIV/aids although some gaps in knowledge were identified. Tests of statistical significance showed that there was association between level of education and knowledge of HIV/aids ; occupation and knowledge of HIV/aids ; and gender and knowledge of HIV/aids. Test for comfort level was only significant for gender, with males showing more comfort and empathy when dealing with PLWHA. The study also revealed that patients were sometimes tested for HIV without informed consent before surgery, due to fear of being infected, and there was some gossiping about patients' HIV status by HCWs, thereby compromising patient confidentiality. The majority of HCWs showed a willingness to report incidents of stigmatization and discrimination to higher authorities, for better monitoring and control.ConclusionsAlthough knowledge, attitude and comfort level of HCWs taking care of PLWHA was above average, enforcement of existing antidiscrimination laws and continuing education in medical ethics and healthcare law, would greatly improve the performance of HCWs taking care of PLWHAs. More psychological support and counselling should be provided to HCWs, to further reduce the impact of stigmatization and discrimination against PLWHA. (shrink)

Rates of violence in the American South have long been much greater than in the North. Accounts of duels, feuds, bushwhackings, and lynchings occur prominently in visitors’ accounts, newspaper articles, and autobiography from the 18th Century onward. According to crime statistics these differences persist today. In their book, Culture of Honor, Richard Nisbett and Dov Cohen argue that the South is more violent than the North because Southerners have different, culturally acquired beliefs about personal honor than Northerners. The South was (...) disproportionately settled by Protestant Scotch-Irish, people with an animal herding background, whereas Northern settlers were English, German and Dutch peasant farmers. Most herders live in thinly settled, lawless regions. Since livestock are easy to steal, herders seek reputations for willingness to engage in violent behavior as a deterrent to rustling and other predatory behavior. Of course, bad men come to subscribe to the same code, the better to intimidate their victims. As this arms race proceeds, arguments over trivial acts can rapidly escalate if a man—less often a woman—thinks his honor is at stake, and the resulting “culture of honor” leads to high rates of violence. Nisbett and Cohen support their hypothesis with an impressive range of data including, laboratory data, attitude surveys, field experiments, data on violence, and differences in legal codes. (shrink)

In societies of high legal culture, criminal law is regarded as a protective and repressive measure of the state, as an imperative of crime and inevitable punishment (as a strict rule). Therefore, the article attempts to show the fact that the entirety of the provisions and norms of criminal law, consolidated in a modern democratic state under the rule of law (or, at least, a state that is attempting to become such a state), allows for the assertion that the purpose (...) of criminal law is coordination or, at least, the balance of the interests of conflicting subjects—the victim and the culprit, the culprit and the state. Thus, by means of criminal law, one can try to attain legal concord in seemingly irreconcilable situations. The reality of such striving is confirmed by court practice and statistics in criminal justice. The article analyses the origin of the reconciliation function, essentially a new aspect of criminal law. A position is formed that the fundamentals of such a function of criminal law are “laid” by the provisions of the Preamble to the Constitution of the Republic of Lithuania that the striving of the Nation is an open, just and harmonious civil society and a state under the rule of law. For the implementation of these provisions, one makes use of the possibilities of penal law-making and respectively corrects the penal policy. (shrink)

This study examines the mental health consequences of terrorism exposures among youth in Pakistani society. Using Taaro Yamni formula to draw the sample, research approached 399 youth aged 15-24 years. As a research tool, Impact of Event Scale was used with slight modifications. Using Statistical Package of Social Sciences v. 21and Stata v. 20, a multinomial model was applied to explore the relation between different variables. The major findings of the study are that a person who has personal exposure (...) to terrorist attack is the worst affected and the person who was informed by someone is least affected to constant threat to terrorism. Thus, it is suggested that terrorism is threatening mental health of youth therefore counter terrorism policies should be extended to social dimensions. Moreover, severe impacts should be taken into consideration and devise a mechanism to provide counseling services to the victims free of cost. it is imperative to explore the impacts of terrorism on other groups of society including children, and women etc. (shrink)

In their contribution to the Review of philosophy and psychology (19 March 2010), David Faraci and David Shoemaker object to Susan Wolf’s sane deep self view of moral responsibility, which is supposed to accord with our pretheoretical intuitions about deprived childhood victims better than the plain deep-self view. Wolf’s account hinges on the intuitiveness of a particular example, which asks us to consider JoJo, the son of an evil dictator of a small, undeveloped country who grows up to adopt (...) his father’s sadistic values. Faraci and Shoemaker conduct a survey to test naïve reasoners’ intuitions on this case. From the study results, they draw three general conclusions: (i) that Wolf’s view is false, (ii) that DSV is basically adequate, subject to the addition of a scalar dimension which measures degrees of responsibility, and (iii) that JoJo is partially excused by naïve moral reasoners because he is seen as suffering from a rare and peculiar form of moral ignorance, “different in kind from the moral ignorance people usually experience” (p. 327). I dispute these conclusions and present an alternative interpretation of the study, which defends an externalist, Strawsonian account of moral responsibility, and I use this approach to show that JoJo’s circumstances are inherently extenuating (at least to a significant degree). Unlike Wolf’s view and DSV, my preferred account is capable of accommodating the fact that JoJo’s formative circumstances were the only factor that made a statistically significant difference to the subjects’ moral judgments. This is because it is the only view capable of according any degree of intrinsic relevance to such external factors. (shrink)

College campus-based surveys of sexual assault in the United States have generated one of the most high-profile and contentious figures in the history of social science: the ‘1 in 5’ statistic. Referring to the number of women who have experienced either attempted or completed sexual assault since their time in college, ‘1 in 5’ has done significant work in making the prevalence of this experience legible to the public and to policy-makers. Here I examine how sexual assault surveys have participated (...) in structuring the ontology of date/acquaintance rape from the 1980s to today. I review the foundational work of feminist social scientists Diana Russell and Mary Koss, with particular attention to the methodological practices through which the concept of the ‘hidden’ or ‘unacknowledged’ rape victim emerged. I then examine a selection of early 21st-century sexual assault surveys and highlight the ongoing preoccupation with survey methodology in responses to their results. I argue that the survey itself has been a central actor in the ontological politics of sexual assault, and only by closely attending to its performativity can we understand the paradoxical persistence both of critical responses to the ‘1 in 5’ statistic and of its effective deployment in anti-violence policy. (shrink)

Modernism in legal theory is no different from modernism in the arts: both respond to a cultural crisis, a sense that institutions and traditions have lost their validity. Some doubt the importance of the rule of law, others question the objectivity of legal reasoning. We have lost confidence in the justice of our legal institutions, and even in our very capacity to identify justice. Legal philosopher David Luban argues that we cannot escape the modernist predicament. Accusing contemporary legal theorists of (...) evading rather than confronting the challenge of modernity, he offers important and original objections to pragmatism, traditionalism, and nihilism. He argues that only by weaving together the broken narrative and forgotten voices of history's victims can we come to appreciate the nature of justice in modern society. Calling a trial the embodiment of the law's self-criticism, Luban demonstrates the centrality of narrative by analyzing the trial of Martin Luther King, the Nuremberg trials, and trial scenes in Homer, Hesiod, and Aeschylus. With these examples, Luban explores several of the tensions that motivate much more contemporary legal theory: order versus justice, obedience versus resistance, statism versus communitarianism. "... an illuminating account of how contemporary legal theory can be understood as an expression of 'the modernist predicament' by exploring the analogy between modernism in the arts and modernism in law, politics, and philosophy.... a valuable critical discussion of modern legal theory." --Choice David Luban is Morton and Sophia Macht Professor of Law at the University of Maryland and Research Scholar at the Institute for Philosophy and Public Policy. His other books include Lawyers and Justice: An Ethical Study. (shrink)

The data mining field in computer science specializes in extracting implicit information that is distributed across the stored data records and/or exists as associations among groups of records. Criminal databases contain information on the crimes themselves, the offenders, the victims as well as the vehicles that were involved in the crime. Among these records lie groups of crimes that can be attributed to serial criminals who are responsible for multiple criminal offenses and usually exhibit patterns in their operations, by (...) specializing in a particular crime category (i.e., rape, murder, robbery, etc.), and applying a specific method for implementing their crimes. Discovering serial criminal patterns in crime databases is, in general, a clustering activity in the area of data mining that is concerned with detecting trends in the data by classifying and grouping similar records. In this paper, we report on the different statistical and neural network approaches to the clustering problem in data mining in general, and as it applies to our crime domain in particular. We discuss our approach of using a cascaded network of Kohonen neural networks followed by heuristic processing of the networks outputs that best simulated the experts in the field. We address the issues in this project and the reasoning behind this approach, including: the choice of neural networks, in general, over statistical algorithms as the main tool, and the use of Kohonen networks in particular, the choice for the cascaded approach instead of the direct approach, and the choice of a heuristics subsystem as a back-end subsystem to the neural networks. We also report on the advantages of this approach over both the traditional approach of using a single neural network to accommodate all the attributes, and that of applying a single clustering algorithm on all the data attributes. (shrink)

This article argues that college-educated women play a crucial part in successful resistance against genocide because they are more likely to forge secure interregional networks and, consequently, better able to shelter victims of mass-persecution than their male peers. We develop our argument through a study of Jewish rescue networks in the Netherlands during the Holocaust. College-educated women were especially valuable during rescue efforts due to their ability to operate as defiant conformists. These women – a small minority who were (...) anything but traditional – could more fully exploit their biographical availability and university networks by concealing interregional resistance work through the strategic performance of traditional feminine roles. Statistical analyses of geocoded rescue networks reveal that rescue networks involving college-educated women were more successful because they funneled Jews across the country without getting exposed. More in-depth exploration of distinct networks identifies three dramaturgical strategies that college-educated women deployed to facilitate clandestine and geographically expansive rescue work: 1) strategic coquetry; 2) strategic self-devaluation; 3) strategic motherhood and wedlock. Taken together, our findings suggest we should focus on how gender and other forms of social status interact to produce the relational and dramaturgical underpinnings of civilian agency in times of emergency. (shrink)

The aim of this study is to determine what kind of religious coping activities the refugee students forced to emigrate to Turkey due to the devastating reasons such as war and violation of rights apply in order to overcome their traumatic lives and the relationship between the use of these religious coping activities and their adaptation to the culture they live in. The fact that religion has important functions in dealing with all difficulties, especially forced migration, makes it a matter (...) of interest about what kind of religious coping process refugees have experienced for making their lives bearable. Therefore, this research is based on the assumption that the refugees mostly struggle with difficulties by using positive religious coping methods and try to achieve cultural adaptation through this struggle. The sample was selected from the refugee students from Syria, Iraq and Afghanistan continuing their education in different departments of Karabük University and in different high schools of Karabük National Education Directorate in 2017-2018 academic year. “Cultural Adaptation” and “Religious Coping Styles” scales were applied to the sample with an average age of 18. According to the research findings, cultural adaptation and positive religious coping levels of the sample group are above the average, and negative religious coping levels are below the average. There was found a positive meaningful correlation between cultural adaptation and positive religious coping of which relation was determined through some independent and demographic variables (r =.269). Therefore, it is thought that providing spiritual care for refugee students might increase the level of cultural adaptation.Summary: The aim of this study is to determine what kind of religious coping activities the refugee students forced to emigrate to Turkey due to the devastating reasons such as war and violation of rights apply in order to overcome their traumatic lives and the relationship between the use of these religious coping activities and their adaptation to the culture they live in. The fact that religion has important functions in dealing with all difficulties, especially forced migration, makes it a matter of interest about what kind of religious coping process refugees have experienced for making their lives bearable. Therefore, this research is based on the assumption that the refugees mostly struggle with difficulties by using positive religious coping methods and try to achieve cultural adaptation through this struggle. The study that was conducted according to correlational survey model, used the questionnaire technique by implementing the “Cultural Adaptation” and “Religious Coping Styles” scales together with a personal information form. The sample of the study was chosen by random sampling, and consisted of 112 volunteer refugee students from Syria, Iraq and Afghanistan, studying at different departments of Karabük University and different public high schools in Karabük. While analyzing the data, firstly, averages were calculated by obtaining total scores of the scales. In order to reveal whether students’ cultural adaptation levels differ by various variables or not, t-test (Independent Samples t-test), one-way analysis of variance (Oneway ANOVA) and Scheffe Test were applied. While analyzing relations related to religious coping, non-parametric ‘Man Whitney U’ and ‘Kruskall Wallis H’ tests were applied in accordance with the result of the normality test. In the study in which correlation test was applied to determine the relationship between cultural adaptation and religious coping, the lowest p-value was predicated as.05 to determine the level of statistical significance. According to the findings, sample group’s levels of cultural adaptation (=3,27) and positive religious coping (=3,42) were above the average, and the level of negative religious coping (=1,77) was below the average. Cultural adaptation levels of the sample group has shown significant statistical differences in terms of the nationality variable. Accordingly, Syrian students had higher cultural adaptation scores (=3,48) than Iraqi (=3,19) and Afghani students (=3,06), and the difference among them was statistically meaningful (p<.01). There wasn’t detected any significant relationship between ‘negative religious coping’ levels of the sample and demographic and other independent variables; however, there were seen statistically significant differences just in terms of nationality, gender and age range among other demographic variables. Accordingly, female students scored higher (= 64,46) in positive coping than male students (= 47,32). The difference between them is statistically meaningful (p<.01). Students at the ages of 21-24 scored higher in positive religious coping (= 70,54) and the difference between them and the students at the ages of 14-16 (= 47,47) reached meaningful level, next to this Syrian students had higher levels of positive religious coping (= 62,91) and this reached a meaningful difference (p<.01) when compared with the averages of Afghani students (= 42,63). Moreover, there was a positive significant relationship between cultural adaptation and positive religious coping (r=.269, n=112, p=.004).Forced migration caused by wars is a traumatic experience including material and moral loss. The greatest contribution of spirituality in this kind of negative experiences causing severe stress is through positive religious coping. Hence, religious and spiritual beliefs not only enable cognitive satisfaction by offering the most satisfying answers to traumatic victims’ search for meaning, yet also help them to accept the situation. This is caused due to a sense of devotion, and contribute to both their struggle with the trauma and their post-traumatic development. According to the research findings, there is a significant relationship between students’ cultural adaptation and ‘positive religious coping’ tendency. Therefore, providing these students with spiritual care and counseling might contribute to their integration process. Moreover, it has been seen that it is important to conduct value-centered projects and activities which would prevent both refugee students and locals to marginalize each other, and would improve the culture of living-together. It is also important to provide governmental and non-governmental support for these projects and activities. On the other hand, launching free language courses to resolve communication problems, which are obstacles for integration, and establishing socio-cultural networks in and around the campus for constituting more compatible relationships among the students would improve the students’ integration capability. (shrink)

The absence of colonial and post-colonial examinations of the conflict-ravaged Chittagong Hill Tracts (CHT) – a Bangladesh’s distant fringe– warranted me to explore how colonial legacy facilitated the post-colonial statist approach and majoritarian Bengali supremacists’ tendencies to exploit and subjugate the distinct CHT culture. This reconnaissance endeavour finds that the history of extortion of the Chittagong Hill Tracts (CHT)indigenous peoples is a suitable example of racism victims, and thus it examines in the light of the colonial and post-colonial discourses. (...) This explorative study – based on secondary sources of data – finds the very ideas of racism practices, especially identity politics, demographic politics, and women’s subjugation, are prevalent in this postcolonial (and internally colonised) terrain. Philosophy and Progress, Vol#71-72; No#1-2; Jan-Dec 2022 P 61-77. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Listening to the World:Prophetic Anger and Sapiential CompassionFelix WilfredPope Benedict XVI has insisted all along how the absence of reference to God has caused dehumanization in our world. Unfortunately, what does not seem to occur to him and those who think along these lines is how the absence of concern and engagement with the issue of suffering—poverty, oppression, racism, and sexism—causes dehumanization. Suffering epitomizes the condition of our contemporary (...) world. This is the meeting point of any meaningful common discourse of religious traditions, independent of the God question. For those believing in God, the very God question is itself bound up with the question of suffering. As Gustavo Gutierrez has rightly pointed out, the real question today is how to speak about God in a world of suffering, and indeed suffering of the innocent.1a world not angry enoughWhat defines us as individuals and groups is the way we respond to suffering. This is a crucial question. For, as Hannah Arendt has drawn to our attention, there is something like a banality of evil.2 Its everyday genesis and manifestations are not anything sensational, as they are mostly committed by ordinary men and women who go about their daily lives and are by no means moral monsters.The first sentiment in responding to suffering should be a sense of horror, trembling, and indignation at the injustice inflicted on the victims, and that is very important. We note that the environment we live in is so politicized that human beings are less and less shocked by the horror of evil. Suffering has become a matter of statistics, codification, media commercialization, and photography.3What strikes us is the fact that anger characterized men and women of great leadership, because they were upset with the existing situation and they imagined a different order of things. Moses was such a man in the biblical tradition. In modern times, such was the case for example with B. R. Ambedkar, the foremost leader of the Dalits (“Untouchables”) of India, and Martin Luther King Jr. of the civil rights movement in the United States, both of whom were great, angry leaders. We could [End Page 63] characterize this as “holy anger.” It aims not at destroying the enemies or punishing them but at redeeming a society from the consequences of suffering.prophetic anger: some salient featuresWhen we speak of prophetic anger, the question that could be raised is: Whose anger? It is first and foremost the anger of the victims. For it is they who know the pain evil inflicts in the form of grinding poverty, violence, and humiliation. Along with the victims, we have those in solidarity with them who express rage at the situations of gross injustice. Anger is of different kinds. Anger can and does often accompany the spirit of vindication and revenge.4 This anger is aimed at others as enemies, and as threats to oneself. But prophetic anger has a direct reference to justice. The anger of the victims has something visceral about it. The whole being of the victim reacts to the injustice and oppression suffered—be it women; discriminated-against ethnic, religious, or linguistic minorities; or any victim of human rights violations. There is then ample room to speak about “black rage,” “Dalit rage,” and “gender rage,” which express the anguish of the victims pushed to the wall through long-standing oppression and yet having the strength to imagine something different. Prophetic anger is a healing anger. It opens the wounds of society and has ultimately the goal of healing them.Prophetic anger is the result of being gripped by an encounter and experience of something wonderful and exceedingly beautiful beyond the present distortion of reality. This is something different from a mere human passion. Like symbols that help us convey what words and speech are incapable of, so anger is a medium to bridge the gulf that divides the lofty realities and the misery of the prevailing situation. The encounter and experience that is in the prophets also finds expression in prophetic anger as it is directed at the cause behind the suffering of the innocent.Prophetic anger is directed... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:What a Wall Wants, or How Graffiti ThinksNomad Grammatology in the French BanlieueDavid Fieni (bio)[End Page 72]>> Nomad GrammatologyThe now infamous series of inflammatory remarks that Nicolas Sarkozy, as interior minister, repeatedly unleashed during the summer and fall leading up to the banlieue riots of 2005 sparked a swift and fierce public outcry. Commentators in both the French and foreign press were quick to criticize Sarkozy’s vow to “flush (...) out [the thugs of La Corneuve] with a Kärcher [pressure washer]” (il faut [les] nettoyer au Kärcher).1 It was pointed out by Azouz Begag, as the newly appointed minister of equal opportunities, that such “warlike” language indiscriminately victimizes young people in the banlieue, while journalist Doug Ireland argued that Sarkozy’s comments conveyed hints of ethnic cleansing by equating urban youth, largely of Maghrebi origin, with dirt that needed to be violently removed from the otherwise smooth and clean civic spaces of the French Republic.2 The populist rage that Sarkozy articulated by using the term racaille (rabble, scum) received most of the attention, including an essay in Le Monde that explored the word’s etymology (intended as a lesson in the politics of language for the French interior minister).3It is the Kärcher reference, however, that most interests me here. Kärcher, a company based in Germany, whose own website touts it as “the most recognized and trusted name in high-pressure cleaning equipment,” manufactures machines used to clean city walls and public latrines. By proclaiming that he wanted to “kärcherize” the “racaille,” Sarkozy evoked a specific technology of urban cleansing that vividly illustrates the increasingly brutal approach to the banlieue that marks French urban policy since the 1980s. The Kärcher water blaster is not a mere metaphor, but an actual machine used to scour graffiti from a variety of hard-to-clean surfaces. Sarkozy’s comments thus equate banlieue youth (la racaille) with their signs of passage through urban space (le graff, as graffiti is often called). The young banlieusards themselves become illegible signs on the new smooth spaces of the HLM housing estates. The rhetorical dehumanization of young people from “troubled neighborhoods,” combined with hostility to graffiti, reveals the neo-logocentrism operative in the penal republican state that reiterates colonialism’s pseudo-scientific rationale for depriving supposedly illiterate peoples of history, reason, and even the very capacity for thought, a rationale that ultimately justifies their exclusion from the entire chain of civilizational benefits and rights attendant upon literacy and reason. One piece of anti-Sarkozy graffiti in Brest near the port de commerce, depicting Sarkozy as the national cop wielding a billy club, displays an explicit awareness of this interpretation of what nettoyer au Kärcher means (fig. 1). Text accompanying the cartoonish caricature reads, “Article 1: Nettoyage des graffitis au Kärcher” (Article 1: Cleaning graffiti with a Kärcher).4It would be an error, however, to suggest that the category, “banlieue youth,” exists independent of the statements that construct it as an identifiable group. Mustafa Dikeç’s recent demonstration of the way that French urban policy “produces” the banlieue as a space to be policed and contained also extends to the way that specific groups within these spaces are produced through the media, statistics, law, and other techniques.5 The [End Page 73] act of naming the racaille effectively produces them as a social category precisely at the same moment that the necessity of cleansing their living inscription from the cité is asserted. I am calling this nettoyage or erasure of these groups “neo-logocentric” because part of its target is graffiti, which, as I hope to demonstrate, represents an important emerging global practice of inscription that produces multiple transnational connections among ghettoized spaces around the world. Graffiti functions as a kind of alternative literacy that operates within a plane that connects with literacy in the narrow sense of the term, but remains independent from it. The strong reactions that graffiti elicits, as adduced by Sarkozy’s remarks (and one could cite dozens of other examples), suggest that the new technologies of thought, mobility, and inscription that graffiti engineers are what make it... (shrink)

BackgroundThe issue of stigma is very important in the battle against HIV/aids in Africa since it may affect patient attendance at healthcare centres for obtaining antiretroviral medications and regular medical check-ups. Stigmatization creates an unnecessary culture of secrecy and silence based on ignorance and fear of victimization. This study was designed to determine if there is external stigmatization of people living with HIV and AIDS by health care workers at a tertiary hospital in KwaZulu-Natal province, South Africa. The study investigated (...) the impact of knowledge of HIV/aids by HCWs on treatment of patients, as well as the comfort level and attitude of HCWs when rendering care to PLWHA.MethodsA descriptive cross sectional study was designed to collect data using an anonymous self-administered structured questionnaire from 334 HCWs. The study was conducted in clinical departments of a large multidisciplinary 922-bed tertiary care teaching hospital in Durban, KZN.ResultsOverall HCWs had an above average knowledge about HIV/aids although some gaps in knowledge were identified. Tests of statistical significance showed that there was association between level of education and knowledge of HIV/aids ; occupation and knowledge of HIV/aids ; and gender and knowledge of HIV/aids. Test for comfort level was only significant for gender, with males showing more comfort and empathy when dealing with PLWHA. The study also revealed that patients were sometimes tested for HIV without informed consent before surgery, due to fear of being infected, and there was some gossiping about patients' HIV status by HCWs, thereby compromising patient confidentiality. The majority of HCWs showed a willingness to report incidents of stigmatization and discrimination to higher authorities, for better monitoring and control.ConclusionsAlthough knowledge, attitude and comfort level of HCWs taking care of PLWHA was above average, enforcement of existing antidiscrimination laws and continuing education in medical ethics and healthcare law, would greatly improve the performance of HCWs taking care of PLWHAs. More psychological support and counselling should be provided to HCWs, to further reduce the impact of stigmatization and discrimination against PLWHA. (shrink)

In this paper I examine Dr. Walter Block’s argument that a criminal should be forced to play Russian roulette with himself to compensate for the fear he caused his victim, with the number of bullets and chambers reflecting the fear caused. I argue that although this will yield the necessary fear that is part of the retributive justice due to the criminal, it is not libertarian justice because of the statistical expected value of the harm done to the criminal. (...) Even if the threat of death is only used as leverage for the victim to demand a large payout to prevent it, thus preventing wealthy criminals from buying their way out of crimes, this leverage is unjust and leads to unjust exchanges. (shrink)

According to psychological research, people are more eager to help identified individuals than unidentified ones. This phenomenon significantly influences many important decisions, both individual and public, regarding, for example, vaccinations or the distribution of healthcare resources. This paper aims at presenting definitions of various levels of identifiability as well as a critical analysis of the main philosophical arguments regarding the normative significance of the identifiability effect, which refer to: (1) ex ante contractualism; (2) fair distribution of chances and risks; (3) (...) anti-aggregationist principles that recommend the distribution of bad effects and the concentration of good ones. I will show that these arguments, although connected with interesting philosophical problems regarding e.g. counterfactuals, aggregation, or probability, are unconvincing. (shrink)

BackgroundDuring adolescence, bullying often has a sexual content. Involvement in bullying as a bully, victim or both has been associated with a range of negative health outcomes. Transgender youth appear to face elevated rates of bullying in comparison to their mainstream peers. However, the involvement of transgender youth as perpetrators of bullying remains unclear in the recent literature.ObjectiveThe aim of this study was to compare involvement in bullying between transgender and mainstream youth and among middle and late adolescents in a (...) general population sample.MethodsOur study included 139,829 students in total, divided between a comprehensive school and an upper secondary education sample. Associations between gender identity and involvement in bullying were first studied using cross-tabulations with chi-square statistics. Logistic regression was used to study multivariate associations. Gender identity was used as the independent variable, with cisgender as the reference category. Subjection to and perpetration of bullying were entered each in turn as the dependent variable. Demographic factors, family characteristics, internalizing symptoms, externalizing behaviors, and involvement in bullying in the other role were added as confounding factors. Odds ratios with 95% confidence intervals are given. The limit for statistical significance was set at p < 0.001.ResultsBoth experiences of being bullied and perpetrating bullying were more commonly reported by transgender youth than by cisgender youth. Among transgender youth, all involvement in bullying was more commonly reported by non-binary youth than those identifying with the opposite sex. Logistic regression revealed that non-binary identity was most strongly associated with involvement in bullying, followed by opposite sex identity and cisgender identity. Transgender identities were also more strongly associated with perpetration of bullying than subjection to bullying.ConclusionTransgender identity, especially non-binary identity, is associated with both being bullied and perpetrating bullying even when a range of variables including internal stress and involvement in bullying in the opposite role are taken into account. This suggests that bullying during adolescence may serve as a mechanism of maintaining heteronormativity. (shrink)

This chapter develops the hypothesis that social death is utterly central to the evil of genocide, not just when a genocide is primarily cultural but even when it is homicidal on a massive scale. It is social death that enables us to distinguish the peculiar evil of genocide from the evils of other mass murders. The evil of genocide falls not only on men and boys but also on women and girls, typically unarmed, untrained in defense against violence, and often (...) also responsible for care of the wounded, the sick, the disabled, babies, children, and the elderly. The damage of war and terrorism is commonly assessed in terms of its ruin of individual careers, body counts, statistics on casualties, and material costs of rebuilding. An injustice becomes an evil when it inflicts harms that make victims' lives unbearable, indecent, or impossible, or that make victims' deaths indecent. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Vice, Disorder, Conduct, and CulpabilityStephen J. Morse (bio)Keywordsvice, conduct, culpability, mental disorderDr. John sadler’s interesting paper raises an important issue. It defines vice as criminal, wrongful or immoral behavior. He claims that the Diagnostic and Statistical Manual of Mental Disorders (DSM) “confounds the concepts of vice and mental illness” and that this confounding has “important implications... for the relationship between crime, criminality, wrongful conduct, and mental illness.” The (...) paper correctly notes that disorders for which vice is the primary criterion tend to be impoverished diagnostically and are probably less valid than non–vice-related disorders. Dr. Sadler wonders if the subjects of his case studies are “involved in sick behavior, immoral behavior, both, neither, or some other metaphysical kind altogether.” This is an excellent question that this comment will seek to clarify. It will also consider the moral and legal implications of the answer.The domain of immoral, wrongful, and criminal behavior is essentially action. Some moral and religious traditions evaluate the content of an agent’s thoughts, desires, and character, but the dominant view is that vice primarily describes action that is wrongful because it violates the rights of others or it is wrong in itself. The rules of morality and law create value, but their essential task is to guide the action of agents who must live together. Dr. Sadler does not explicitly recognize that the diagnostic criteria that are vice are all actions, and not simply abnormal perceptions, desires, thoughts, or moods. His three case studies of conduct disorder, factitious disorder, and paraphilia confirm this point. Even pedophilia, which can be diagnosed simply on the basis of urges or fantasies that cause marked distress or interpersonal difficulty, would not be considered a vice unless the agent acted on these sexual urges. Those individual actions that meet Dr. Sadler’s criteria for vice I will term “vice actions.”Actions, including vice actions, may be evaluated medically and morally. There is no logical or conceptual reason why the same action cannot be both a sign of mental disorder and wrongful and potentially blameworthy. Actions can be just mad, just bad, or mad and bad. Also, the same action may sometimes be a sign of disorder and sometimes not. No general argument suggesting the contrary is provided. Consequently, there is no confound between the concepts of vice and mental disorder unless vice actions fail to satisfy the generic criteria for being a sign of mental disorder. Dr. Sadler seems to implicitly recognize [End Page 47] this when he asks whether vice–mental disorder relationship criteria are impoverished because there is a lack of consensus about “the minimum requirements for an acceptable set of descriptive criteria for a mental disorder category,” or when he asks “where criminal syndromes... fit into a classification of mental disorders.”No consensual, generic definition of mental disorder exists, and deciding whether actions should be signs of mental disorder is particularly fraught because cultural context and values always play a role in the definition of mental disorder. The other potential signs and symptoms of mental disorder are virtually all phenomena that simply happen to people and are not products of agency. Actions are by definition the product of agency, however, and vice actions affect by definition the rights and interests of others. The latter is true whether or not the agent is “vicious.” Even if an agent who has done wrong is excused, the rights of the victim have been violated.Moral, political, and legal evaluation is largely beside the point for non-action signs and symptoms, but it is always on point for vice actions. This is the primary potential source of the confound between vice and disorder. To claim that a vice action is a sign of disorder because it is vice begs the question and is indeed a confound. Even the presence of a biological marker will not save this claim. All human action presumably has biological markers and one cannot say that a marker is of a disorder without first having an independent definition of disorder that the vice action satisfies.Until a robust theory of mental disorder is provided, we cannot determine whether a vice action is... (shrink)

Contestable motives of filing reports comprise a set of factors which were not present in the origin of the reported criminal act, as stated by the reporting individual. The objective of such reports is to create circumstances which would lead to the either an imaginary or implicated perpetrator being brought to criminal justice. These types of reports generate a number of doubts and investigative problems. Recently, in the light of newly introduced legislative changes into the methods of investigative procedures in (...) relation to sexual assault, this issue has become much more significant. The following publication includes a detailed description of the legal and psychological situation of an individual who has been classified as a victim in a case of sexual assault. The article includes an analysis of statistical data encompassing the period after the introduction of the aforementioned legislative changes in the type of investigative procedures as well as a qualitative analysis of the major factors influencing the process of filing contestable reports of such crimes. The research has been conducted on the basis of analysing a total of 50 cases. It is the opinion of the author that an expert court psychologist, whose presence is mandatory in these types of cases and whose opinion formulated in the course of preparatory proceedings ought to play a key role in the disclosure of false pretences accompanying such reports. (shrink)

At the Inserm Ethics Committee's annual conference in October 2021, the "Gender and Health Research" working group presented a study comparing the impact of the COVID-19 crisis in France and the United States. This comparison highlights the dysfunction of public policies in the United States regarding equitable access to healthcare for women and minorities, in contrast to France where the public authorities have taken exceptional measures, notably to guarantee access to abortion and care for victims of violence.In France, during (...) the first lockdown, statistics from the national toll-free number "Sexualities, Contraception, Abortion" revealed that reports of difficulties related to abortion or contraception access... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Clarifying the Relationship Between Vice and Mental Disorder: Vice as Manifestation of a Psychological DysfunctionMichael B. First (bio)KeywordsDSM-IV, psychiatric diagnosis, impulse control disorders, sexually violent predator commitmentIndividuals generally present for psychiatric evaluation for one of two reasons: either because they themselves are suffering from a psychiatric symptom that causes distress (e.g., severe panic) or impairs their ability to function effectively (e.g., memory loss), or else they are brought to (...) clinical attention because their behavior or attitudes are considered by others to be problematic. There are a wide range of behaviors that fall into this second category. In some cases, the individual is pressured to seek treatment because of the negative impact that a behavior has on a relationship partner (e.g., sexual dysfunction, anger outbursts) or an employer (e.g., excessive alcohol use). Often, however, the external trigger for a clinical evaluation falls under Sadler’s definition of vice, that is, criminal (illegal) behaviors or attitudes that could be considered “wrongful” or “immoral” in the social arena because the behavior violates the law or an important social more.Given that one of the most important goals of the Diagnostic and Statistical Manual of Mental Disorders (DSM) is to facilitate clinical practice (First et al. 2004) and in doing so provide a diagnostic code to cover any patient that might present himself or herself to a mental health professional, the DSM has evolved over its various editions to become a veritable laundry list of psychological and behavioral ills, some of which may constitute a violation of the rights of others or society. The DSM-III (and its successors) have adopted a descriptive approach wherein disorders are defined in terms of their presenting surface symptomatology, which was necessitated by the field’s lack of knowledge about the underlying etiology of mental disorders. Given this reliance on presenting symptoms, it is therefore inevitable that some disorders are defined in terms of behaviors that can be considered vices. For example, impaired impulse [End Page 35] control often leads to acting out behavior that, at its mildest is inappropriate, and at its most severe is destructive to self and others. Many of the disorders cited by Sadler as being vice-laden fall into this category, namely, pyromania (failure to resist impulses to set fires), kleptomania (failure to resist impulses to steal), intermittent explosive disorder (failure to resist aggressive impulses), certain forms of substance abuse (i.e., those involving possession and use of illegal substances) and paraphilias (i.e., those involving nonconsenting victims).It is important to clarify from the outset that the criteria for determining whether a behavior is a “vice” (i.e., whether it is illegal or immoral) is not equivalent to the criteria for determining whether a behavior is indicative of a mental disorder. According to the DSM-IV-TR definition, a mental disorder is conceptualized as a “clinically significant behavioral or psychological syndrome or pattern that occurs in an individual and that is associated with present distress (e.g., a painful symptom) or disability (i.e., impairment in one or more important areas of functioning) or with a significantly increased risk of suffering death, pain, disability, or an important loss of freedom” (American Psychiatric Association [APA] 2000, xxxi). The definition warns against considering “deviant behavior[s] (e.g., political, religious, or sexual)” and “conflicts that are primarily between the individual and society” to be evidence of mental disorder except in those cases in which the “deviance or conflict is a symptom of a dysfunction in the individual.” Thus, when considering whether a particular “vice” behavior is a component of a mental disorder, it is crucial to determine whether the behavior is a manifestation of an underlying psychological dysfunction, such as a dysfunction in impulse control. If so, it may potentially be appropriate for that individual to be treated as “medically ill” in addition to, or instead of, being treated simply as a criminal.Let us examine some illustrative examples of cases that demonstrate the relationship between vice and mental disorders and the different ways in which the legal and mental health systems might deal with such cases. Consider the case of an individual who breaks... (shrink)

In today’s America the persistence of crushing poverty in the midst of staggering affluence no longer incites the righteous jeremiads it once did. Resigned acceptance of this paradox is fueled by a sense that poverty lies beyond the moral and technical scope of government remediation. The failure of experts to reach agreement on the causes of poverty merely exacerbates our despair. Are the causes internal to the poor – reflecting their more or less voluntary choices? Or do they emanate from (...) structures beyond their control? If both of these explanations are true, poverty experts will need to shift their focus to a hitherto under-theorized concept: coercion. I defend this claim by appealing to distinct areas of philosophical inquiry: social epistemology and moral theory. Poverty knowledge is directly related to both of these inquiries. The aim of poverty knowledge is clearly moral: to reduce suffering and to empower the weak. While the former aim is grounded in utilitarian thinking, the latter aim is grounded in the social contractarian insight that poverty is unjustly coercive, imposing excessive limits on the opportunities and choices of the poor that render them vulnerable to domination by others. Equally obvious is the social nature of poverty knowledge. All knowledge depends on the reliable testimony of others. Poverty knowledge not only ostensibly offers us the most reliable, scientific beliefs about the causes and effects of poverty, thereby determining how we morally judge the poor and their poverty, but it reciprocally bases its understanding of poverty on what the poor themselves have to say about it. What unites both social epistemology and moral theory – at least the social contract variants I will be examining here – is concern about the limits and possibilities of rational choice. As poverty knowledge came of age in the fifties and sixties, it absorbed the language of rational choice prevalent in economics, especially the Keynesian economics whose moral underpinnings can be found in Rawlsian social contract theory. Echoing a different economic theory supported by a different, more libertarian, brand of social contract theory, poverty expertise in the eighties continued to use an abstract model of rational choice. I submit that, in both early and later epochs of poverty expertise, reliance on rational choice reasoning prevented poverty experts from appreciating the coercive impact of poverty on the poor. Social epistemology explains this failure by demonstrating the poverty of rational choice thinking and its mistaken reliance on inflated commonsense expectations about the capacity of individuals to calculate their long-term interests, free from the distortions of social bias. Social epistemology not only exhibits the dangers of not relying on expert testimony, but it also exhibits the dangers of relying on an unreliable source of expert testimony that has removed itself from its human subject matter. In order for poverty experts to become more reliable educators about poverty’s coercive impact on the poor they must return to their discipline’s social epistemological roots. Only a more descriptive and explanatory sociology can narrate a comprehensive story about how the lived experience of poverty relates to the larger social system. The social contractarian model best suited to underwriting this kind of poverty knowledge, I submit, is the discourse theoretic model that has been championed by Jürgen Habermas. When applied as a pedagogical method of dialog and not as a social contractarian model of rational normative consent, discourse theory highlights the unique epistemological advantages of empathetic understanding that are so essential to dispelling stereotypes about the poor. Dispelling these stereotypes is the first step toward respecting the poor as free agents who are nonetheless forced to make suboptimal choices. My defense of these claims proceeds as follows: Part One argues that poverty expertise rightly deserves the opprobrium critics have heaped on it. The charge – leveled by progressives and conservatives alike - that such expertise is ideological is true to the extent that poverty knowledge has all-too-easily accommodated the political aims of the agency that has funded it: the federal government. The shift from the war on poverty to the war on the poor – and the resulting shift from blaming poverty on economic structures to blaming it on the culture of poverty – would not have been possible without an increased emphasis on data gathering aimed at measuring poverty rather than describing it. Part Two assesses the consequences of turning away from qualitative research to statistical analysis: the coercive nature of poverty becomes invisible beneath the surface of aggregate individual choices. The failure to grasp how voluntary choices, ostensibly based on rational, self-interested calculations, can be coerced by social structures - and thereby lead to sub-optimizing behavior – invites the conclusion that the poor have only themselves to blame for their misery. Part Three suggests that this pathologization of the poor directly controverts the major aim of poverty research: to empower the poor as free and equal parties to the social contract. I argue that the different varieties of social contract theory that have justified poverty expertise over the last forty years – the welfarist model pioneered by Rawls and the market-based model defended by Nozick – embrace the same rational choice models favored by poverty experts and so conspire with the latter in neglecting important dimensions of poverty-related coercion. While the welfarist model conceals the coercive nature of bureaucratically administered entitlement programs and top-down urban renewal policies, the market-based model conceals the coercive nature of economic class structures. The discourse-theoretic alternative proposed by Habermas endorses a populist, democratic response to the overly abstract rational choice assumptions embedded in these other models. Despite this advance over its counterparts, the chief advantage of discourse theory for poverty knowledge, I submit, resides less in its proposed procedure of rational collective choice than in its heuristic as a dialogical method of social learning. I demonstrate this claim in Part Four, where I turn to the social epistemological insights of Allen Buchanan. Social epistemology offers a much needed corrective to theories of knowledge that rely on the reasoning capacities of isolated individuals. By stressing the connection between moral response and social belief, on one hand, and the dependence of social belief on epistemic authorities, on the other, social epistemologists suggest ways in which we can learn to distinguish reliable from unreliable authorities and become aware of our own error-prone cognitive proclivities. Their insights need to be supplemented by moral epistemologists who stress the affective dimension of knowledge, above all, the role that empathy plays in understanding the plight of others. Drawing from victim narratives, Diana Meyers shows that switching between first-person experiences of one's own and third-person reconstructions of others' experiences is essential to appreciating the gravity of human rights violations and the seriousness of human rights claims. It goes without saying that such empathy is just as essential to understanding the plight of the poor. Meyers mainly has in mind empathetic understanding that has been facilitated by third-person observation and literary encounter, but the importance of visceral and corporeal representation suggests that face-to-face dialog may sometimes be a more effective way to facilitate empathetic understanding. (shrink)

ArgumentJacob Lestschinsky emerged as the leading social scientist in pre-1917 circles of Yiddishist Marxist nationalists, most notably the Territorialists, who sought to create Jewish statehood outside Palestine. Lestschinsky played a central role in Jewish institutions formed in Ukraine in 1918–1920. A convinced anti-Bolshevik, he lived in Germany, then in Poland, America, and eventually in Israel. He combined two careers: a popular Yiddish journalist and an influential scholar. He conducted demographic and statistical studies under the auspices of the Yiddish Scientific (...) Institute whose headquarters were in Vilna until the beginning of World War II and were later moved to New York. Lestschinsky was one of the fathers of YIVO and was associated with the organization until the 1950s. In January 1945, during a YIVO conference in New York, he was the first to estimate the number of Holocaust victims as six million. This article analyzes Lestschinsky's theoretical outlook and its transformation under the influence of the vicissitudes of Jewish life. (shrink)