Pastoral care and the eight deadly vices

This study augments Erik Erikson's developmental schedule of virtures with a corresponding schedule of vices. Eight major vices are correlated with the eight stages of the life cycle. The vices, derived from traditional classifications of the “deadly sins,” include (in order) gluttony, anger, greed, envy, pride, lust, indifference, and melancholy. Implications of this schedule of vices for pastoral care are suggested.     

Pastoral care and the eight deadly vices

Pastoral Psychology -     

Virtues and vices in scientific practice

Synthese - The role intellectual virtues play in scientific inquiry has raised significant discussions in the recent literature. A number of authors have recently explored the link between virtue...     

A review of the evidence for associations between empathy,violence, and animal cruelty

There is clear evidence that cruelty to animals may co-occur with other violent behaviors, such as assault. Animal cruelty, particularly towards domestic pets, tends to occur disproportionately within the wider context of intimate partner violence. A factor that may contribute to the associations between interpersonal violence and animal cruelty is a compromised ability to experience feelings of empathy. The current paper sought to provide an overview of empathy and its relationship to violence, with particular emphasis on attitudes towards animals.     

On what inferentially justifies what: the vices of reliabilism and proper functionalism

We commonly say that some evidence supports a hypothesis or that some premise evidentially supports a conclusion. Both internalists and externalists attempt to analyze this notion of evidential support, and the primary purpose of this paper is to argue that reliabilist and proper functionalist accounts of this relation fail. Since evidential support is one component of inferential justification, the upshot of this failure is that their accounts of inferential justification also fail. In Sect. 2, I clarify the evidential support relation. In Sects. 3–5, I subject reliabilist and proper functionalist accounts of evidential support to various counterexamples. In Sect. 6, I show that the most promising ways to address these counterexamples aren’t very promising.     

The Dark Triad and animal cruelty: Dark personalities,dark attitudes,and dark behaviors

Research examining the interpersonal interactions of those high on the Dark Triad has proliferated in recent years. Extant research, however, has not examined other types of relationships such as attitudes and behaviors towards animals. Further, there has been limited research examining the associations between personality and attitudes and behaviors towards animals generally. In this study, participants (N = 227) completed an online survey measuring the Dark Triad, attitudes towards animals, and acts of animal cruelty. The results revealed that individuals with higher levels of the Dark Triad demonstrated less positive attitudes towards animals and reported engaging in more acts of animal cruelty. Age and sex were found to be significant predictors of less positive attitudes and behaviors towards animals, independent of the Dark Triad. These results suggest that those callous and manipulative behaviors and attitudes that have come to be associated with the Dark Triad are not just limited to human-to-human interactions, but are also consistent across other interactions.     

Understandings and experiences of cruelty: an exploratory report

The authors investigated popular understandings of cruelty among 103 undergraduates who identified the cruelest acts that they had experienced vicariously and personally. The authors also examined the reasons that the cited acts were defined as cruel. Results indicated that most of the vicarious cruel acts involved intense aggression or sexual imposition, whereas personally experienced cruelty was milder, frequently consisting of teasing or gossip. Offense, victim, and perpetrator characteristics were all cited as reasons that acts were considered cruel. The authors also investigated gender differences in reported acts and reasons. Future researchers should address the discrepancies between vicarious and personally experienced cruelty. Findings with regard to personal acts also call for links to the literature on callousness and victimization.     

Implicit theories of intellectual virtues and vices: A focus on intellectual humility

Psychological science has consistently highlighted links between gratitude and religion, however mediating pathways by which religion relates to gratitude remain ambiguous. Further, it is unclear whether religious gratitude (e.g., gratitude to God) is more related to well-being than general gratitude. To address these gaps, we assessed for both religious and general dimensions of gratitude alongside measures of religious commitment and mental/physical well-being in a diverse sample of n?=?405 adult individuals. Consistent with previous research, gratitude was positively correlated with religious commitment (r?=?0.45, p?<?0.001). This relationship, however, was fully mediated by gratitude towards God. Using hierarchical linear regression, results further found that the interaction of religious commitment and religious gratitude added unique variance in predicting mental well-being, over and above general gratitude. This suggests that being grateful to God enhances the psychological benefits of gratitude in accordance with one's level of religious commitment.     

The Icarus flight of speculation: Philosophers' vices as perceived by nineteenth-century historians and physicists

Why did nineteenth-century German historians and physicists habitually warn against vices that they believed philosophers in particular embodied: speculation, absence of common sense, and excessive systematizing? Drawing on a rich array of sources, this article interprets this vice-charging as a rhetorical practice aimed at delineating empirical research from Naturphilosophie and Geschichtsphilosophie as practiced in the heyday of German Idealism. The strawman of “the philosopher” as invoked by historians and physicists served as a negative model for strongly empiricist scholars committed to virtues like precision, thoroughness, and conscientiousness. In their historical narratives, historians and physicists consistently depicted philosophy either as a relic from the past or as a phase that they had virtuously left behind. This boundary work was central to the self-positioning of both history and physics, which makes clear that the persona of the philosopher mattered not only to philosophers but also to scholars in adjacent disciplines.     

讨论"是"与"存在"的问题、方式与结论——评倪梁康的"回应"

西方哲学中的being(Sein)究竟是"是"还是"存在",不是简单的翻译问题,而主要是理解问题.探讨译文中的问题,对现有一些译文提出质疑,实际上还是在探讨应该如何理解西方哲学.理解西方哲学涉及多方面的问题,包括语言和逻辑,需要我们认真学习.讨论如何理解西方哲学,则还需要更多一些东西.     

The absence of cruelty is not the presence of humanness: physicians and the death penalty in the United States

The death penalty by lethal injection is a legal punishment in the United States. Sodium Thiopental, once used in the death penalty cocktail, is no longer available for use in the United States as a consequence of this association. Anesthesiologists possess knowledge of Sodium Thiopental and possible chemical alternatives. Further, lethal injection has the look and feel of a medical act thereby encouraging physician participation and comment. Concern has been raised that the death penalty by lethal injection, is cruel. Physicians are ethically directed to prevent cruelty within the doctor-patient relationship and ethically prohibited from participation in any component of the death penalty. The US Supreme Court ruled that the death penalty is not cruel per se and is not in conflict with the 8th amendment of the US constitution. If the death penalty is not cruel, it requires no further refinement. If, on the other hand, the death penalty is in fact cruel, physicians have no mandate outside of the doctor patient relationship to reduce cruelty. Any intervention in the name of cruelty reduction, in the setting of lethal injection, does not lead to a more humane form of punishment. If physicians contend that the death penalty can be botched, they wrongly direct that it can be improved. The death penalty cocktail, as a method to reduce suffering during execution, is an unverifiable claim. At best, anesthetics produce an outward appearance of calmness only and do not address suffering as a consequence of the anticipation of death on the part of the condemned.     

Multi-Centered Worlds,Limited Accessibility and Ways of Believing

Philosophia - Recent descendants of David Lewis, such as Stephen Torre, Dilip Ninan, and Dirk Kindermann have utilized multi-centered propositions, which are roughly sets of possible worlds...