Images of Extreme Weather: Symbolising Human Responses to Climate Change

Extreme weather events have been increasingly in the news, accompanied by images. At the end of 2011, when such reports were ever present, the International Panel on Climate Change published a draft report on extreme weather and climate change adaptation. This report itself was covered in the news and illustrated with images. Some of these depicted ‘extreme weather’, in particular with relation to floods, droughts and heat waves, hurricanes and ice/sea-level rise. For this article, these images were studied using visual thematic analysis, with a focus on examining the way they may symbolise certain emotional responses, such as compassion, fear, guilt, vulnerability, helpless, courage or resilience. Climate change communicators have examined the way that evoking such emotions in verbal communication can lead to engagement or disengagements with the topic of climate change. However, while researchers have also become increasingly interested in climate change images, they have not yet studied them with respect to symbolising certain emotions. Various typologies of images have been proposed in the past, distinguishing, for example, between human and natural impact images or iconic and geographically specific images. The images studied here do not neatly map onto these distinctions. They symbolise human suffering and loss and they are sometimes geographically and socially distinctive, but they are also iconic of climate change and they are symbols of its natural impacts. They all, to some extent, symbolise helplessness and may thus lead to disengagement rather than engagement with the issue of climate change.     

The Social Bearing of Nature

The claim is that some collective entities can be thought of as part of the moral realm by virtue of their status as objects of moral concern. Collectivities are defined in terms of irreducibly corporate action and distinctive conditions of persisting identity. Their lack of sentience does not preclude moral concern, and their raison d'êtremay render moral concern for them appropriate. Recent attempts by Pettit, McMahon, and Broome to limit the moral realm to individuals are considered. They are rebutted on the grounds that they rest heavily on pre-existing moral intuitions; they ascribe a stronger thesis than is necessary to the sponsors of the moral significance of non-individuals; and they wrongly assume that what has value for individuals must have value becauseit has value for individuals. Collectivities can have moral importance even if they lack the intrinsicmoral importance attaching to human beings, and substantial consequences follow from that fact. In particular, routine appeals to the distinctness of persons become more problematic when collectivities, themselves composed entirely of persons, have independent moral significance which needs to be taken into account. That will affect both assessment of moral consequences and the process of moral decision-making.     

Three Pervasive Presuppositions about Human Life and Ethics Strongly Warrant Analysis

Common philosophical discussions concerning the ethics of human interaction with the biosphere and universe have been significantly informed by certain presuppositions: (1) nature is conquerable; (2) human cultural and social (contrasted with moral) progress is somewhat like a thing, beyond human control, and is inevitable and benevolent; and (3) Homo sapiens is the superior life‐form. Although arguments, such as whether humans should conquer nature, founded upon these presuppositions have sometimes been challenged, each of these three presuppositions wants direct analysis. The three have become so ingrained in professional and everyday discourse that they have mythic proportions, as though beyond question. Because of the weightiness of the relevant philosophical issues, they merit overt analysis. Although they are independent and may be analyzed separately, this article treats them as whole, as they often work together in arguments. After finding substantial problems, the article suggests alternative ways of building sustainable presuppositions in similar territory.     

The Effect of Image Features on Judgments of Homophily,Credibility, and Intention to Use as Avatars in Future Interactions

Avatar characteristics influence the perception of the people they represent in a process that is remarkably similar to the way physical bodies influence person perception offline. This is consistent with the Social Responses to Computer Technologies model, which argues that people respond similarly to computers and people as long as sources are perceived to be intelligent. Similarly, Information Processing Theory suggests that the viewers apply the same evaluation sequences to nearly all sources and that more processing resources are allocated to perceiving an entity with social potential. To address the extent to which static avatars are perceived to be intelligent and human like, or have social potential, participants (N = 261) each evaluated a random set of 10 images as potential avatars. The avatars varied with respect to level of computer manipulation, visible indicators of masculinity, and anthropomorphism (having human characteristics). Results confirm that even static avatars are anthropomorphized and that visual characteristics influence perceptions of the avatars. Level of computer manipulation, masculinity, and anthropomorphism all influence perceived levels of realism, competence, and the sense of homophily with the avatar. The implications of these results for theory, future research, and for users and designers of communication systems are discussed.     

The effect of dohsa-hou on body consciousness in disabled sportsmen

In this study, body is considered to be the actual state of a person's existence and is not divided from the mind as the human organism. Body affects the self through body movement, and in this study the author considers that the clients' consciousness and feeling about their bodies has an effect upon their postural appearance and body movement. By applying dohsa training – a Japanese psycho-rehabilitation method – to disabled sportsmen with problems regarding standing balance, standing firm on the ground (fumishime in Japanese), unbalanced walking, and poor coordination of hands and legs during walking and running, their change of body consciousness, change of body posture and movement, and possible change of sports performance are investigated. As a result of training, the public aspect of their body consciousness changed the most by experiencing a new mode of motor action which was different from the one they experienced before the training; they gained a better balance of their body while walking and running, and they improved their sports record time. The results indicated that this training is a useful method for helping disabled sportsmen to improve their body consciousness, to gain control over both their own bodies and minds, and that it may be useful in devising training programs for them.     

Revising,Correcting, and Transferring Genes

Abstract

The distinction between germline and somatic gene editing is fundamental to the ethics of human gene editing. Multiple conferences of scientists, ethicists, and policymakers, and multiple professional bodies, have called for moratoria on germline gene editing, and editing of human germline cells is considered to be an ethical “red line” that either never should be crossed, or should only be crossed with great caution and care. However, as research on germline gene editing has progressed, it has become clear that not all germline interventions are alike, and that these differences make a significant moral difference, when it comes to ethical questions about research, regulation, clinical application, and medical justification. In this paper, I argue that, rather than lumping all germline interventions together, we should distinguish between revising, correcting, and transferring genes, and I assess the consequences of this move for the ethics of gene editing.     

Critical Psychology: What It Is and What It Is Not

Critical psychology alerts us to the limitations of mainstream research in the discipline, and it promises to put 'social' issues on the agenda in the whole of psychology. A starting point of the stance of critical psychological research is that the claims that psychologists make about human beings often seem to vanish almost as quickly as they are discovered. People, a group or culture do not behave or think like the model would predict, and, more importantly, we find that our awareness, our reflection on a process described by a psychologist changes that process. It is in the nature of human nature to change, to change as different linguistic resources, social practices, and representations of the self become available, and for human nature to change itself as people reflect on who they are and who they may become. That means that any attempt to fix us in place must fail. But it will only fail in such a way that something productive emerges from it if we do something different, and one place to do something different is in psychology. We need to step back and look at the images of the self, mind and behaviour that psychologists have produced, the types of practices they engage in, and the power those practices, those 'technologies of the self' have to set limits on change. When we appreciate this, we can start to look at what psychologists might do instead as part of a genuinely critical approach.     

Précis of Persons and Bodies: A Constitution View*

Persons and Bodies develops and defends an account of persons and of the relation between human persons and their bodies. Human persons are constituted by bodies, without being identical to the bodies that constitute them—just as, I argue, statues are constituted by pieces of bronze, say, without being identical to the pieces of bronze that constitute them. The relation of constitution, therefore, is not peculiar to persons and their bodies, but is pervasive in the natural world.     

Meaningful Engagement in Research: Community Residents as Co-creators of Knowledge

Community psychologists have contributed significantly to the body of literature on community-based participatory research (CBPR) and its application in understanding and addressing health and community participation disparities. At the core of CBPR are mutually beneficial partnerships with communities, whereby community members’ voices are heard and they become co-researchers, helping guide the research process. In this article, I argue that for community psychologists to change the landscape of community participation, health, and well-being disparities experienced by many vulnerable populations who often face multiple forms of oppression, CBPR needs to be transformative and emancipatory. Stakeholders must be meaningfully involved as co-creators of knowledge and promoters of social justice embracing a human rights agenda. Drawing from work conducted with Latinx immigrant families with youth who have disabilities, I propose the following strategies moving forward: promoting meaningful participation of community members as co-creators of knowledge; promoting meaningful conversations that matter to communities; promoting civic engagement, activism, and advocacy; promoting an assets- and strengths-based approach to research; and promoting culturally relevant interventions. Community psychologists have the opportunity to make significant contributions to addressing disparities when community residents’ knowledge is valued and recognized.     

The Experience of Another Body on Our Body in Psychoanalysis: Commentary on Paper by Jon Sletvold

The current challenge of complexity requires that we overcome the mind–body dichotomy in order to find a more holistic way to explore human experience. Contemporary relational psychoanalysis tries to get past the overemphasis placed on language, and to include the development and promotion of a greater awareness of the bodily experience of the patient and analyst, with respect to their “bodies as they relate to each other.” We especially agree with Sletvold about the notion that psychoanalysis has a great deal to learn from the performing arts in terms of engaging in emotional communication and therefore of training the body to express emotions. This is true in particular for the “arts of time”: music, dance, acting. Unlike Sletvold, we keep the relational standpoint as a point of departure rather than as a point of arrival of processes. According to us, imitation is not the result of induction; rather it is a process whereby we discover and rediscover, that is, we find again the remains of the effects of another body on our body. In clinical praxis we should learn how to allow an ongoing dialectic between the implicit and the explicit. Finally, we underscore that we find the training program proposed by Sletvold original, innovative, and stimulating.     

Plato’s Cave

Abstract

Current interpretations of Plato’s cave are obviously incorrect because they do not explain how what we hear does not come from what we see. I argue that Plato is saying that the colors we receive from our faculty of vision do not cause the sounds that we receive from our faculty of hearing. I also show how we do not see ourselves or one other, how the shadows on the wall of the cave are images of that which casts them and therefore have less reality than them, and how the cave illustrates the divided line’s concern for the relationship between Forms and visible reality. The paper is structured around the two great riddles of the divided line: how Forms can be more real than everyday objects, and how one can know the unhypothesized beginning with complete certainty. I further argue that the puppets that cast shadows stand for the immanent Forms of the Phaedo and also for the moving Forms of the Timaeus. That of which these puppets are themselves images would thus stand for the Forms as they are in themselves of the Phaedo or the indestructible Forms of the Timaeus.     

Situating Time in the Leibnizian Hierarchy of Beings

Leibniz's widely influential account of time provides a significant puzzle for those seeking to locate this account within his hierarchical ontology. Leibniz follows his scholastic predecessors in supposing that there are different grades of being, with substances being the most real and all other things possessing their reality via their relationships to substance. Following this picture, Leibniz suggests that phenomenal bodies only possess the being that they derive from the substances (i.e., monads) that ground them. Some would argue that time likewise only possesses its being based on the bodies that it relates. Contrary to this suggestion (i.e., that time is twice removed from substances), I will argue that time is derived directly from rational souls. Thus, I will argue that time is on an ontological par with the phenomenal world of bodies.     

Hungry people prefer larger bodies and objects: The importance of testing boundary effects

Several lab-based studies have indicated that when people are hungry, they judge larger women's bodies as more attractive, compared to when they are satiated. These satiety-dependent judgements are assumed to provide explanatory power when it comes to the noted cross-cultural differences in attitudes towards women's adiposity, whereby people who live in regions that are under greater nutritional stress tend to have more favourable attitudes towards bigger bodies. However, it is premature to assume that women's bodies are the proper or actual domain of the satiety-dependent judgement shifts found within research study testing contexts until stimuli other than female bodies have also been tested: The research programme falls into the trap of confirmation bias unless we also seek out disconfirmatory evidence and test the boundaries of the effects of hunger. Accordingly, we collected attractiveness judgements of female and male bodies manipulated to vary in size by varying level of adiposity, and objects manipulated to vary in size, from 186 participants who also reported their current hunger level. We found that larger sizes of stimuli in general, and women's bodies in particular, especially when judged by women, were judged as more attractive by the hungrier participants. We discuss these patterns in the context of the Insurance Hypothesis, the Environmental Security Hypothesis, and the impact of hunger on acquisition.     

Psychoanalytic transformations1

The author describes how Bion took Freud's conception of dreams as a form of thought and used it as the basis of his theory of transformations. Bion developed an expanded theory of ‘dream thought’, understood as a process of selection and transformation of sensory and emotional experiences. In this theory, the work of analysis is in turn conceived as a process not only of deciphering symbols, of revealing already existing unconscious meanings, but also of symbol production‐of a process for generating thoughts and conferring meaning on experiences that have never been conscious and never been repressed because they have never been ‘thought’. Analysis, in its specific operational sense, becomes a system of transformation whereby unconscious somatopsychic processes acquire the conditions for representability and become capable of translation into thoughts, words and interpretations. The rules of transformation applied by the patient in his representations and those applied by the analyst in his interpretations have the same importance for the analytic process as those described by Freud for the process of dreaming. The author discusses the broad categories of transformation adduced by Bion (rigid motion, projective, and in hallucinosis) and introduces some further distinctions within them.     

The Sounds of Silence: Inferences from the Absence of Word‐of‐Mouth

While past work has explored some of the reasons why people themselves may remain silent in a group, almost no research has examined the mirror image of this question: How do consumers construe the silence of others? Do they project the opinions of the speakers in a conversation onto the silent individuals, assuming that silence signals agreement? Do they have a usual or “default” naïve theory of silence that they use to explain it across multiple contexts—i.e., “silence usually signals disagreement?” Or does silence act as a mirror, reflecting observers’ own opinions back at them? Three experiments contrasted perceivers’ estimates of conversational silence with their estimates of unknown opinions outside the conversation. Estimates of opinions outside the conversation generally followed an agreement‐with‐the‐speakers rule—the more an opinion was expressed in the group, the more consumers assumed others would support it too. In contrast, silence inside the conversation was interpreted very differently, serving as a mirror for participants’ own thoughts, even when the vocal majority favored the opposite position. Results suggest a process whereby observers project the reason they personally would have been silent in the group (given their opinion) onto silence, leading to an inference that the silents agree with the self.     

On the detachment of technique

In this paper, I analyze the notion of technique and a phenomenon, or practice, that I call the detachment of technique, or DT, for short. I argue that the technique of a significant human activity, such as thinking or teaching, is always embodied in persons and must be understood in relation to the context of ends that provides the technique whatever intellectual and moral authority it may have. With the use of two extended examples — one from Kurt Vonnegut's novel, Player Piano, and the other from the critical commentary of Harry Broudy — I explore the consequences of detaching the formal or mechanical aspects of technique from its traditional context of ends. DT and expert systems, the most advanced form of DT, are shown to distort the technique and destroy the traditions of significant human activities. I also explore DT as a technique that is informed by the tradition of technological rationality. The most serious problem of DT is that when technique is detached from the traditions of significant human activities, it is also separated from the educational process whereby intelligence is developed.     

The advantages,shortcomings, and existential issues of Zhuangzi’s use of images

Zhuangzi is considered a creative poet-philosopher because of his use of imaginative images. He used the imaginative images of his system to construct the world of the Dao. He left the essence of material things as they are to speak for the mystery of existence itself, and let them express both the state of and the dream for human freedom. Zhuangzi’s way of using images shows his own lack of the understanding about images, and his lack of adequate assessments. He used images in accord with his own personal preferences and fixed characteristics. He also had a tendency to equate the Dao which he experienced in his mind with the Dao itself. These shortcomings limit his improving and understanding of the Dao, so that his Dao failed to become more open to a wider existence.     

Reconstructing alcohol-induced memory blackouts

Many people who drink alcohol have experienced a blackout; whereby they are unable to recall events that occurred during a period of intoxication. Following these blackout episodes individuals may attempt to reconstruct what happened to them. Blackouts therefore afford an excellent opportunity to study the strategies people use to reconstruct forgotten experiences. We conducted a survey of university students to explore how people choose to reconstruct blackouts, and the likely accuracy of these reconstructions. Our findings add to the growing research literature on people's strategies for validating their past experiences, and highlight the important role of external sources in the reconstruction process. The data show that people's desire to “fill in the blanks” can lead them to rely on rather unreliable sources, and may also encourage them to adopt weaker source-monitoring criteria. Indeed, in at least some cases reconstructing blackouts appears to lead to the development of false beliefs or memories.     

Running as a way fat women re-story their bodies and construct a runner identity in a North American sociocultural context

AimThis research sought to identify the process by which women who identify as fat or as not having a typical athletic body construct an athletic identity and persist in their running and other athletic endeavors despite body size-related barriers.MethodsFrom an online recruitment effort, 19 North American women runners in larger bodies completed interviews in which they told the story of how they had become runners. A narrative analysis with a feminist, constructivist approach was conducted to identify story types.ResultsFour narrative types were identified: reclaiming the body, reclaiming health, space-making, and future-imagining. Through finding a size- and pace-inclusive running community, running persistently, and completing races, women relinquished the stories they’d believed that their bodies were not athletic since childhood and constructed an identity of runner in a fat body.ConclusionsThese women’s engagement in running is a personal form of resistance against those who define athletic and healthy as “thin” or “fit.” They have found a welcoming athletic community and have moved on to leadership where they are working to make running accessible to other women in bodies like theirs. Those reading these narratives should consider ways in which fat bodies have been excluded from athletics, as well as ways to support the work being done by women runners in fat bodies to redefine health and athleticism.