Exhausting Life

Can we render death harmless to us by perfecting life, as the ancient Epicureans and Stoics seemed to think? It might seem so, for after we perfect life—assuming we can—persisting would not make life any better. Dying earlier rather than later would shorten life, but a longer perfect life is no better than a shorter perfect life, so dying would take nothing of value from us. However, after sketching what perfecting life might entail, I will argue that it is not a desirable approach to invulnerability after all.     

EAS temperaments during the last half of the life span: twins reared apart and twins reared together

In this first behavioral genetic study of personality in the last half of the life span, results are reported using the powerful adoption/twin design that compares identical and fraternal twins reared apart and identical and fraternal twins reared together. Traits studied were the EAS temperaments (emotionality, activity level, and sociability), traits that show substantial genetic influence in childhood. It was hypothesized that the EAS traits would also show significant genetic influence later in life and that most of the environmental variation would be nonshared--that is, twins reared together would show no greater resemblance for the EAS traits than twins reared apart. Both hypotheses are supported.     

Cognitive distortions as mediators between life stress and depression in adolescents

This research examined the possibility that cognitive distortions mediate between life stress and depression in an adolescent population. Measures of cognitive distortion, life stress, and depressive tendencies were administered to 103 ninth- to twelfth-grade high school students. It was predicted that measures of cognitive distortion would be better predictors of depressive tendencies than measures of life stress. It was also predicted that cognitive distortions would affect the perceived stressfulness of life events. In addition, it was predicted that three measures of cognitive distortion would be correlated and that the measure of immediate negative thinking would be a better predictor of depressive tendencies than the measures of dysfunctional attitudes and irrational beliefs. Findings from correlation and regression analyses were consistent with the predictions.     

Parental Responsibility and the Morality of Selective Abortion

It is now a common opinion in Western countries that a child's impairment would probably place an unexpected burden on her parents, a burden that the parents have not committed themselves to dealing with. Therefore, selective abortion is in general a morally justified option for the parents. I argue that this view is based on biased information about the quality of life of individuals with impairments and their families. Also, a conscious decision to procreate should bring about conscious assent to assuming obligations as a parent. This implies a duty of caring for any kind of child. Consequently, if the child's condition is not such that it would make its life not worth living, and if the parents live in an environment where they are able to provide their child and themselves an adequate well-being, they do not have a morally sufficient reason to terminate the pregnancy on the grounds of fetal abnormality.     

Mathematics and the definitions of religion

In 2014, I published a proposal for a definition of “religion”. My goal was to offer a definition of this contentious term that would include Buddhism, Daoism, and other non-theistic forms of life widely considered religions in the contemporary world. That proposal suggested necessary and sufficient conditions for treating a form of life as a religious one. It was critiqued as too broad, however, on the grounds that it would include the study of math as a religion. How can one include forms of life based on non-theistic realities without including math? In this paper, I show the flaw in the previous definition and the weaknesses of two attempts to evade that flaw, before recommending a shift, first, to a Wittgenstein-inspired polythetic definition of “religion” and, second, to a certain kind of polythetic definition that I call “anchored”.     

Counselling as a culture of healing

While clearly upholding the value of the helping professions, this article presents an analysis of alleged shortcomings of present forms of counselling and therapy. Arguments are presented for a New Look in counselling. Counselling, it is claimed, would benefit from redefinition as a culture of healing. It should be conceptualised as a cultural practice rather than as a scientific undertaking. Drawing on new intellectual resources would help re-align counselling epistemologically and practically in order to achieve sensibility in the face of social and historical transformations which have taken place in the second half of this century and which continue radically to alter both social life and our ways of understanding social life.     

Ending Life, Morality, and Meaning

Opponents of voluntary euthanasia and physician-assisted suicide often maintain that the procedures ought not to be accepted because ending an innocent human life would both be morally wrong in itself and have unfortunate consequences. A gravely suffering patient can grant that ending his life would involve such harm but still insist that he would have reason to continue living only if there were something to him in his abstaining from ending his life. Though relatively rarely, the notion of meaning of life has figured in recent medical ethical debate on voluntary euthanasia and physician-assisted suicide. And in current philosophical discussion on meaning of life outside the medical ethical debate on voluntary euthanasia and physician-assisted suicide several authors have argued that being moral and having a meaningful existence are connected to each other. In this article, I assess whether his intentionally refraining from causing the harm related to voluntary euthanasia and physician-assisted suicide would involve something to such a patient in the sense that it would promote the meaningfulness of his life.     

The resiliency of street children in Brazil

This study examined the relationship between social support and the ability of Brazilian adolescents to adapt to life on the streets. Participants included thirty male street children in Rio de Janeiro. These youths, and a comparison group, were 13 to 18 years old. It was hypothesized that street children with more social support would adapt better to life on the streets. It was also hypothesized that street children with higher quality support would adapt better. Findings indicated that neither quantity nor quality of social support was related to adaptation. The implications of these findings with regard to the resiliency of street children are discussed.     

For an indeterministic ethics. The emptiness of the rule in dubio pro vita and life cessation decisions

It is generally claimed that there exist exceptional circumstances when taking human life may be approved and when such actions may be justified on moral grounds. Precise guidelines in the medical field for making such decisions concerning patients who are terminally ill or have irreparable injuries incompatible with a bearable life, are difficult to establish. Recommendations that take the particular logical form of a rule, such as "in dubio pro vita", "when in doubt favour life") have been suggested and in some countries incorporated into legal texts (Germany). We claim here that such a rule is of no value since it is open-ended and always allows for doubt, and a decision to employ measures that would support human life could always be argued to be a valid choice. Preservation of this rule could be encouraged, but giving it the force of law may put physicians at risk, as they may be challenged for choosing to terminate life in otherwise ethically and medically uncontroversial circumstances.     

Diseases Associated with Long Term Care: A Preliminary Study to Help of Improving the Quality of Life of Dependents

The average life expectancy of the population in developed countries has continued to rise since the middle of the last century. This phenomenon implies many changes in society, mainly social and economic. Although this constitutes both medical and technological step forward, many elderly people have limiting disabilities that may even render it impossible to perform activities of daily living. Consequently, a decline in quality of life is provoked and these people become dependent on long-term care. It remains crucial to determine those diseases that would involve major deterioration in the quality of life and a high cost of care. Hence the aim of this paper is to study which diseases are more closely associated to dependence in order to provide parameters and indicators to enable the implementation of policies of prevention, investment into research, and the development of viable strategies to cover the cost of medical care in the future.     

Domestic Stress and Well-Being of Employed Women: Interplay Between Demands and Decision Control at Home

Family researchers have suggested that shared decision control is important for coping with stressful demands at home, whereas occupational stress theorists view personal decision control as an essential coping resource. We studied the effects of home demands, personal decision control, and shared decision control at home on burnout and satisfaction with life, using Karasek’s job-demands-control model to gauge home stress and its outcomes. Participants were 133 mothers employed in secretarial and managerial jobs. We hypothesized that shared control would correlate more strongly with burnout and satisfaction with life than would personal control. In multiple regression analyses, demands had independent main effects on both outcomes. Shared control significantly predicted satisfaction with life, but not burnout, and personal control predicted neither. It is suggested that in families (as in teams), shared decision control may be a more potent coping resource than personal control.     

Workaholism and work–life imbalance: Does cultural origin influence the relationship?

In recent years, workaholism has become prevalent throughout organizations and has captured the attention of organizational leaders as well as the academic and scientific communities. Most research in this area has focused on the negative consequences of workaholism, specifically work–life imbalance. One area of research that has largely been ignored is the potential influence of demographic variables on the relationship between workaholism and work–life imbalance. Therefore, the current study focused on how cultural origin might influence the intensity of this relationship. Based on relative deprivation theory and previous empirical work, it was expected that cultural origin would moderate the relationship between workaholism and work–life imbalance. Specifically, it was predicted that Caucasian participants would score higher on levels of workaholism than Black participants, and that the relationship between workaholism and work–life imbalance would be stronger for Caucasians than for Blacks. The results revealed that high levels of workaholism were significantly correlated with high levels of work–life imbalance. However, results also indicated that cultural origin did not moderate the relationship between workaholism and work–life imbalance, and there was no significant mean difference between Caucasian and Black participants on our measure of workaholism. These findings are important in that it is essential for employers to be aware of workaholic tendencies so they can better handle the negative consequences that result for the organization, and to also help promote the well‐being of their employees.     

The Good Cause Account of the Meaning of Life

I defend the theory that one's life is meaningful to the extent that one promotes the good. Call this the good cause account (GCA) of the meaning of life. It holds that the good effects that count towards the meaning of one's life need not be intentional. Nor must one be aware of the effects. Nor does it matter whether the same good would have resulted if one had not existed. What matters is that one is causally responsible for the good. I argue that the best theory of the meaning of life should clearly distinguish between subjective fulfillment and objective meaningfulness. The GCA respects the distinction. And it is superior to its leading rivals in the recent literature, most notably those of Erik Wielenberg and Susan Wolf.     

Current Approaches to Phenomenology

Tennessen and Naess both assume that we can make meaningful judgments about the value of life but disagree with one another about whether it is obvious, as Tennessen believes, that the more men know the less reason they have to affirm life. It is their common assumption which Nietzsche would question and these notes try to bring out why.     

Religiosity moderates the relationship between negative affect and life satisfaction: A study in 29 European countries

Many religions contend that the key to well-being is living one’s life based on religious standards, rather having certain emotional experiences. On this basis, it is predicted that the relationship between positive and negative affect and life satisfaction would be stronger in less religious individuals. Using multi-level modeling in a sample of 50,130 participants from 29 European countries, this study reveals that religiosity moderates the relationship between negative affect and life satisfaction, such that life satisfaction is less strongly influenced by the frequency of negative emotions in more religious (vs less religious) individuals.     

员工的核心自我评价与多维生活满意度的关系：感知社会支持的中介作用

本研究以245名企业员工为被试,从感知到的不同来源社会支持的角度探索了核心自我评价对员工生活满意度不同领域的作用机制。结果表明：（1）核心自我评价对家庭、朋友、工作和自我满意度均有显著的正向预测作用。（2）家庭支持在核心自我评价与家庭满意度之间起完全中介作用,在核心自我评价与自我满意度之间起部分中介作用;朋友支持在核心自我评价与朋友满意度之间起完全中介作用。研究表明,核心自我评价能直接预测生活满意度中的非关系型领域,能通过各类社会支持分别间接预测生活满意度中的各类关系型满意度。     

The Influence of Abnormal Sex Differences in Life Expectancy on National Happiness

Countries with better health, as indexed by life expectancy, score higher on subjective well-being (SWB). It was predicted that deviations from the average sex difference in life expectancy (reflecting reproductive competition among males and discrimination against females) would be inversely related to happiness. Regression analysis of SWB for 178 countries found that deviations from the average sex difference in life expectancy were predictive of unhappiness controlling for life expectancy, national wealth, and income inequality. Countries with a relative scarcity of female children (used as an index of parental bias) were less happy. Societies in which there is an undue burden on the health and survival of either sex are thus unhappy ones due to gender-specific disadvantage and associated gender conflict.     

The Moral Value of Envy

It is common to think that we would be morally better people if we never felt envy. Recently, some philosophers have rejected this conclusion by arguing that envy can often be directed toward unfairness or inequality. As such, they conclude that we should not suppress our feelings of envy. I argue, however, that these defenses only show that envy is sometimes morally permissible. In order to show that we would not be better off without envy, we must show how envy is not merely morally permissible, but morally valuable. Here I provide a defense of envy's moral value. I argue that feelings of envy are integral to the value that moral agents place on the goods and talents that they judge to be central to a worthwhile life.     

后悔内容的影响因素研究：基于中美的初步比较

后悔内容的研究由于缺乏理论总结长期处于后悔研究的主流之外。Roese和Summerville（2005）通过元分析发现美国人的后悔出现在12个生活领域,在此基础上,他们提出解释后悔内容的机会理论,该理论的核心观点是机会导致了后悔。而Beike、Markman和Karadogan（2009）的观点刚好相反,他们认为失去的机会才会产生后悔。我们将中国人的后悔和美国人的后悔进行比较后,发现中国人后悔出现的生活领域和美国人既有相似性也有差异。该结果提示,除了（失去的）机会之外生活领域的重要性可能也是解释后悔内容的一个重要因素     

The Ohio study in light of national data and clinical experience

The Siminoff, Burant, and Youngner study in Ohio is strikingly consistent with data from a national study. Both suggest that there might be significant public acceptance of future policies that violate the dead donor rule, or that further extend the boundary between life and death to include brain-damaged patients short of "brain death." Experience with donation suggests that many individuals would donate their loved ones' organs when they have concluded that the brain injury is not survivable, even if all the criteria for "brain death" are not met. It would be very helpful to have research on those who have gone through the real-life clinical situation. Based on the findings of this study and the increasing demand for organs, it may be appropriate for public policy to allow for ways to increase organ procurement from individuals who are not fully "brain dead" beyond the current method of procurement after cardiac death, but any change in this area should go slowly and with significant public input.