Genetic Counseling in the Era of Genomics: What’s all the Fuss about?

As genomic sequencing becomes more widely available in clinical settings for diagnostic purposes, a number of genetic counseling issues are gaining precedence. The ability to manage these issues will be paramount as genetic and non-genetic healthcare professionals navigate the complexities of using genomic technologies to facilitate diagnosis and inform patient management. Counseling issues arising when counseling for diagnostic genomic sequencing were identified by four genetic counselors with 10 years of collective experience providing genetic counseling in this setting. These issues were discussed and refined at a meeting of genetic counselors working in clinical genomics settings in Melbourne, Australia. Emerging counseling issues, or variations of established counseling issues, were identified from the issues raised. Illustrative cases were selected where pre- and post-test genetic counseling was provided in clinical settings to individuals who received singleton or trio WES with targeted analysis. Counseling issues discussed in this paper include a reappraisal of how genetic counselors manage hope in the genomic era, informed consent for secondary use of genomic data, clinical reanalysis of genomic data, unexpected or unsolicited secondary findings, and trio sequencing. The authors seek to contribute to the evolving understanding of genetic counseling for diagnostic genomic sequencing through considering the applicability of existing genetic counseling competencies to managing emerging counseling issues and discussing genetic counseling practice implications.     

God’s omnipresence in the world: on possible meanings of ‘en’ in panentheism

International Journal for Philosophy of Religion - Panenetheism is the claim that God and the cosmos are intimately inter-related, with the cosmos being in God and God being in the cosmos. What...     

Sharing the ‘now’: Heidegger and the temporal co-constitution of world

In this paper I respond to the view that Heidegger is unable to account for the possibility of immediately experiencing others in their concrete particularity. Critics have argued that since Mitsein characterizes Dasein’s mode of being regardless of the presence or absence of others, Heidegger has essentially granted it the status of an a priori category. In doing so, they argue, Heidegger reduces the other to a mere interchangeable token whose uniqueness is subsumed under the generality of the established category. In contrast, I argue that the Heideggerian ‘a priori’ must be understood as a living responsiveness to particularity, not a top-down imposition of abstract categoriality. The argument further shows that this responsiveness must be understood in terms of temporal particularity. The bulk of the paper then demonstrates the nature of such responsiveness when it is the temporal particularity of the other Dasein that is being encountered. I show that such encounters are a necessary condition for the possibility of world time and the worldly space of shared significance. Because my encounter with the other Dasein is a direct experience of her originary temporality—the fundamental expression of her concrete care-defined way of being—such encounters are not simple subsumptions of the other to an a priori category. They are, rather, a temporal responsiveness to the unique mode of intuitive givenness characterizing other Dasein.

‘There is no brute world,only an elaborated world’: Merleau-Ponty on the intersubjective constitution of the world

In his later works, Merleau-Ponty proposes the notion of ‘the flesh’ (la chair) as a new ‘element’, as he put it, in his ontological monism designed to overcome the legacy of Cartesian dualism with its bifurcation of all things into matter or spirit. Most Merleau-Ponty commentators recognise that Merleau-Ponty's notion of ‘flesh’ is inspired by Edmund Husserl's conceptions of ‘lived body’ (Leib) and ‘vivacity’ or ‘liveliness’ (Leiblichkeit). But it is not always recognised that, for Merleau-Ponty, the constitution of the world of perception, the problem of embodiment or incarnation, is at the very same time one with the problem of the experience of others in what Husserl called Einfühlung or Fremderfahung and indeed one with the problem of the constitution of the commonly shared world ‘for all’. As Merleau-Ponty put it in his late essay ‘The Philosopher and His Shadow’ in Signs, ‘the problem of Einfühlung, like that of my incarnation, opens on the meditation of sensible being, or, if you prefer, it betakes itself there’. In other words, the problem of the apprehension of the other is part of the overall apprehension of the transcendent world. In this paper I want to meditate on the relations between embodiment, experience of others, and experience of the world in Merleau-Ponty's philosophy. I will take particular note, as in the title of this presentation, of the claim made by Merleau-Ponty in The Visible and the Invisible that ‘there is no brute world, only an elaborated world’ (il n'y a pas de monde brut, il n'y a qu'un monde élaboré).     

‘Journey in the world of professions and work’: A career intervention for children

A structured ten-unit training was devised to stimulate some career adaptability resources such as optimism and hope toward the future, curiosity, career exploration, and occupational knowledge in children. Ten classes, for a total of 154 children (79 boys and 75 girls) with a mean age of 10.65 years (SD = 1.24), were randomly assigned to either the experimental, who was the focus of the intervention, or control group. At post-test the experimental group held significantly more hope, optimism, curiosity, career exploration, occupational knowledge, information, planning, and time perspective than the control group. The pattern of effect sizes strengthens the idea that the training enhanced experimental participants’ some career adaptability resources.     

Thinking ethically about the global in ‘Global Ethics’

In what follows, I claim that the ‘global’ in ‘Global Ethics’ needs also to be thought about in a different way, not as the scope or object of ethical judgement but in relation to the worlds reproduced by the practice of ethical judgement itself. In summary, ethical reflection on the meaning of the ‘global’ in the practice of Global Ethics as a field of academic inquiry is what is required if the future of Global Ethics is to be something other than Ethics or Applied Ethics as traditionally conducted.     

Overcoming the Problems of ‘Difference’ in Education: Empathy as ‘Intercorporeality’

In this paper I am concerned with the notion of empathy and its capacity for overcoming the problem of difference in social life. The concept of empathy has a long history in the Western philosophic tradition but has become discursively submerged in recent times. I am particularly interested in what philosophies of the body may contribute to our understanding of empathy. Psychoanalytic feminism provides some insights. However I identify Merleau-Ponty's conception of body-subject and the intersubjective encounter as offering a potentially more fruitful account of empathy.     

Beliefs in the end of the world,justice, religiosity and system preservation: a psychological study of how the ‘end of the world’ could match common belief systems

While historical research has shown that Beliefs in the End of the World (BEW) are present in human culture, no psychological study has yet explored why people endorse one BEW rather than another. The aim of this study is to understand how the BEWs are linked to other beliefs. Three BEWs were studied: Human Deserved End of the World (HDEW) (ecological view of the end of the world); AOW (an external and total end of the world); and Religious End of the World (RSEW) (end of the world caused by a God). Several common beliefs were hypothetically linked to them: Immanent and Ultimate Justice (two dimensions of the Belief in a Just World [BJW]); System Justification (SJ); and Religiosity. Eight hundred and eighty-one participants answered our questionnaires on general Internet forums. Results showed that: (1) HDEW is explained positively by Immanent Justice and negatively by SJs; (2) Annihilation of the World (AOW) is explained negatively by Ultimate Justice and Religiosity, and positively by SJ; and (3) RSEW is explained positively by Religiosity and Ultimate Justice. Justice, Religiosity and preservation of one’s way of life (SJ) seem to be ways to cope with the symbolic threat that is represented by the End of the World. Some perspectives for a psychological study of BEWs are presented.     

Contradictions in the study of contempt: What's it all about? Reply to Russell

A number of methodological problems make it difficult to draw any conclusions from Russell's studies of contempt, including a task which may maximize the influence of unfamiliarity with the task, and instructions which may encourage observers to rate many rather than few emotions. We raise questions also about ecological validity, and the appropriateness of using still photographs to study the influence of context on the jugments of emotion.     

“I was mad about it all,about the ban”: Emotional spaces of solidarity in the Poznan March of Equality

In this paper, I focus on the spatial and emotional constitution of protest in the context of gay and lesbian public activism in Poland, on the basis of a case study of the Poznan March of Equality. The event took place on 19 November 2005, despite an earlier ban issued by the mayor of the city, following the recent rise of right-wing parties in power. The brutal break-up of the peaceful demonstration by the police sparked a discussion on broader issues of freedom of assembly and the state of Polish democracy. Through the narratives of March organizers, I look at the ways in which the activists engaged in the practices of collective memory work and emotion work, focusing specifically on anger, fear and euphoria. I call for discussion of emotions of public protest in the context of sexual citizenship as well as argue that it is necessary to examine the space-time scale of these emotions. In particular, I look at the ways in which the spatial and emotional context of collective memory work enabled the activists to inscribe the event into the narrative of Polish 1980s Solidarity activism and sustain activism despite an unfavourable political context.     

Believing what you’re told: Young children’s trust in unexpected testimony about the physical world

How do children resolve conflicts between a self-generated belief and what they are told? Four studies investigated the circumstances under which toddlers would trust testimony that conflicted with their expectations about the physical world. Thirty-month-olds believed testimony that conflicted with a naive bias (Study 1), and they also repeatedly trusted testimony that conflicted with an event they had just seen (Study 2)—even when they had an incentive to ignore the testimony (Study 3). Children responded more skeptically if they could see that the testimony was wrong as it was being delivered (Study 3), or if they had the opportunity to accumulate evidence confirming their initial belief before hearing someone contradict it (Study 4). Together, these studies demonstrate that toddlers have a robust bias to trust even surprising testimony, but this trust can be influenced by how much confidence they have in their initial belief.     

Distress vocalizations in infant rats: what's all the fuss about?

Ultrasonic vocalizations emitted by infant rodents are typically characterized as cries of distress. There are two contexts that are known to reliably elicit ultrasound production: extreme cold exposure and administration of clonidine, an α₂ adrenoceptor agonist. Noting that these two contexts both entail pronounced decreases in cardiac rate, we have hypothesized that the vocalizations are acoustic by-products of a physiological maneuver, the abdominal compression reaction (ACR), that increases venous return to the heart when return is compromised. As a critical test of this hypothesis, we measured venous pressure near the right atrium in 15-day-old rats after clonidine administration. Consistent with the ACR hypothesis, emission of ultrasound was accompanied by large and reliable increases in venous pressure and, therefore, venous return. These results provide strong, direct support for the ACR hypothesis and, by doing so, underscore the potential pitfalls of anthropomorphic interpretations of the vocalizations of infant rats.     

‘It’s about having exposure to this’: investigating the training needs of therapists in relation to the issue of anomalous experiences

Two focus groups, consisting of six participants each, were conducted to explore the training needs of therapists when working with clients reporting anomalous experiences (AEs). AEs are those that ‘depart from our own familiar personal experiences or from the more usual, ordinary, and expected experiences of a given culture and time’ [Braud, W. (2012). Health and well-being benefits of exceptional human experiences. In C. Murray (Ed.), Mental health and anomalous experience (pp. 107–124). Hauppauge, NY: Nova Science Publishers.]. A thematic analysis revealed four themes: ‘Quite often we get taken by surprise because it’s a subject we don’t talk about’, ‘It’s just having this in our vocabulary’, ‘Demystifying and valuing AEs as normal human experiences’ and ‘To ask or not to ask?’. Most of the participants felt that they were unequipped to work with clients reporting AEs and suggestions were made for overcoming this.