Why Not Interfere With Nature?

Advocates of an environmental ethic frequently claim that what makes an ethical theory truly and uniquely environmental is its commitment to the principle that environmental wholes such as species, ecosystems, and biotic communities are morally considerable. The prevailing view is that our primary duty towards these wholes is to respect their integrity, stability, and beauty, and that the best way to do this is to leave them alone, not interfere with them, and let nature follow its own course. But is that correct? Why should be refrain from interfering with nature? There are two ways an environmentalist might try to justify an exceptionaless, prima facie principle of noninterference. First, she might claim that there is a contingent but universal connection between human interference and ecosystemic harm. There is also an epistemic variant of this view. When faced with a decision concerning whether to interfere with an ecosystem, there will always be overwhelming reasons for thinking that interference will be harmful, regardless of the specific circumstances. Send, there might be some conceptual connection between interference and harm to ecosystems. For example, if the well-being of an ecosystem is identified with its wildness, and wildness is understood as the absence of human intervention or manipulation, then any human interference necessarily detracts from an ecosystem's wildness and thereby has a detrimental effect on its well-being. In this paper I examine these justifications in detail and argue that none can support an exceptionaless principle of noninterference.     

“Cannot” Implies “Not Ought”

I argue for a version of “ought” implies “can”. In particular, I argue that it is necessarily true that if an agent, S, ultima facie ought to do A at T’, then there is a time T* such that S can at T* do A at T’. In support of this principle, I have argued that without it, we cannot explain how it is that, in cases where agents cannot do the best thing, they often ought to do some alternative action – such as get help or do the promised action later; nor can we explain the phenomenon of necessary enablers or the phenomenon of more stringent prima facie obligations overriding less stringent ones in cases where the agent cannot fulfill both.     

“Not Thinking” Helps Reasoning

Despite previous research suggesting that participants’ negative and positive emotions can impair and facilitate reasoning performance, a recent study proposes that the emotional content of the mood induction materials may not be crucial in eliciting these phenomena—deontic selection task performance is as poor when these materials are neutral as when they are negative (Perham and Oaksford 2006). We extend this finding to syllogistic reasoning performance. Participants in the mood induction conditions (negative and neutral) verbally described their experiences in relation to twenty negative or neutral words whereas participants in the control condition received no such mood induction. Subsequent syllogistic reasoning performance was significantly poorer for both mood induction conditions yet only those in the negative mood induction condition showed a significant increase in anxiety. Results imply that the key mechanism involved in the impairment derives from the production of irrelevant thoughts and that these need not be linked to a positive or negative mood, thus “not thinking” may actually help the reasoning process.     

Not a Laughing Matter: Sexual Harassment as “Material” on Workplace-Based Situation Comedies

In her book Sexual Harassment of Working Women Catherine MacKinnon (1979) suggested that “Trivialization of sexual harassment has been a major means through which its invisibility has been enforced. Humor, which may reflect unconscious hostility, has been a major form of that trivialization” (p. 52). In other words, making jokes at women's expense and treating sexual harassment as not serious have contributed to its persistence. Situation comedies can be seen as gauges for what is considered humorous in American culture. To explore the tone of and mood toward sexual harassment in contemporary American society, themes and content of “humorous” material on 56 episodes of five workplace-based situation comedies were examined. Results showed that although sexual harassment is rarely discussed on situation comedies, gender harassment is frequently used as “material,” which leads to further trivialization of a serious social problem.     

“Not at All Religious”: Irreligiosity as Social Deviance in a Majority Muslim Context

In a majority Muslim context, where most college students are raised religiously and appear outwardly to conform to social norms in terms of dress and religious ritual, which college students are most likely to report that, in fact, they consider themselves “Not At All Religious”? When irreligiosity is treated as a measure of social deviance, does Hirschi’s theory of social control appropriately account for this demographic? I use original Islamic Social Attitudes Survey data collected from 1,139 Kuwaiti college students in 2007 to show that gender, being raised religiously, and religious experience are all significantly correlated to irreligiosity. Neither family attachment nor peer networks predicts self-reported irreligiosity like the influence of conservative Mosque Networks.     

“You are Not Qualified—Leave it to us”: Obstetric Violence as Testimonial Injustice

Human Studies - This paper addresses epistemic aspects of the phenomenon of obstetric violence—which has been described as a kind of gender violence—mainly from the perspective of...     

On “That Is Not Psychoanalysis”: Ethics as the Main Tool for Psychoanalytic Knowledge and Discussion

“That is not (or that is) psychoanalysis” is a statement that, more often than not, can only remind us that psychoanalysis is divided into many schools and that discussion among them is difficult if not impossible. This will always be the case as long as analysts hold to their respective ontological definitions as if these were impervious to the laws and, most important, to the Ethics of translation. In psychoanalysis our Ethics and our Epistemology are two sides of the same coin, inseparable from our know-how. Our ethical stance is what allows (or impedes) central psychoanalytic facts to be brought into daylight. This principle applies both in the analytic room and in the room where analysts from different schools try to hold a productive discussion. In both instances “translation” is necessarily incomplete; it is therefore recommended to start by looking for the missing part.     

Blurring Boundaries or Why Do We Refer to Sexual Misconduct With Patients as “Boundary Violation”

I argue for the notion that we reserve the term boundary for the psychic realm because the psychic boundaries of psychoanalysis are so fundamentally complex, dense, and intrinsically confusing that bringing in the realm of behavioral ethical violations is actually unnecessarily vague and mystifying. The notion of a psychological boundary as a term in psychoanalytic work is a fragile, metaphoric construction that allows us to explore fantasy, affect, symbols, and elements of shared and unique realities. Psychoanalysis hinges on a social compact by patients and analysts to open up otherwise forbidden territory offered through this metaphoric construction. Rather than conflate forensic vocabulary (“violation”) with a central psychic concept for conducting psychoanalytic work (“boundary”), I suggest that we refer to ethical misconduct in more straightforward conventional terms such as misconduct (behavioral referents) or with specific psychological understandings of the many determinants of this behavior that we have available to us as psychoanalysts.     

“I’m Not Sure I Trust the System Yet”: Lesbian Service Member Experiences With Mental Health Care

The purpose of this research was to understand lesbian service member experiences with mental health care. Individual and organizational factors were explored, including the influence of military policy (e.g., “Don’t Ask, Don’t Tell”) on service member utilization of mental health services. Thirty-seven participants responded to a survey containing 16 open-ended items regarding the impact of “Don’t Ask, Don’t Tell” on one’s professional life, relational life, identity, and willingness to access mental health services. Data were analyzed through an open- and axial-coding and constant comparative method. The findings indicated a lesbian service woman’s likelihood of accessing mental health services was impacted by confidentiality concerns, fear of repercussions, and a sense that military culture lags behind policy changes. Recommendations for therapists included renewed focus on safety through affirmative practices, need for competency in military and lesbian/gay culture, and sensitivity to the effects of systemic oppression on self-esteem. Implications and future research are discussed.     

Therapeutic Assessment With Children: Intervening With Parents “Behind the Mirror”

All the steps in the model of therapeutic assessment used with children (TA–C) are designed to involve and impact the child's parents. However, a distinctive process that parallels and accompanies the testing sessions with the child might be the most significant in helping parents shift their story of their child and family. In this process, parents are invited to observe their child's testing sessions (in an adjacent room through a live video feed, through a 1-way mirror, or in the corner of the testing room) and process the experience with the assessor (either simultaneously in the case of the 2-assessor model or after the fact in the 1-assessor model). We discuss the development and evolution of what we have come to call the “behind the mirror” method. We describe the therapeutic intent of the method and delineate 13 techniques utilized to enlist parents as active collaborators. We illustrate each technique using the case study of a 10-year-old boy where the 2-assessor model and live video feed method were used. We also provide research findings from the case study that address the parents’ experience of the assessment and their changed view of their child.     

“Not See,Not Hear,Not Speak”: Preschoolers Think They Cannot Perceive or Address Others Without Reciprocity

A curious phenomenon in early social-cognitive development has been identified: Preschoolers deny that they can see others who cannot also see them (Russell, Gee, & Bullard, 2012). The exclusive focus on vision has suggested that this effect is limited to gaze, but children’s negations might reflect a broader phenomenon that extends to vocal communication. In Experiment 1 (N = 24), 3- to 4-year-olds were asked if they could see an agent whose eyes were covered, hear an agent whose ears were covered, and speak to an agent whose mouth was covered. In all cases, negative responses were more frequent than in a control condition in which the facial area was unoccluded. Experiment 2 (N = 24) provided evidence that children’s negations did not result from a misunderstanding of the questions. The findings suggest that young children apply a principle of reciprocal relatedness that is not limited to gaze.     

What Happens when History Does Not Walk as We Wish?

The modern ecumenical movement calls the churches to pray together and to stay together. Through the World Council of Churches, this call has been supported by theological reflection, most notably on baptism, eucharist and ministry and, more recently, ecclesiology. It has also been nurtured by the missionary movement and its practical calls to common witness and service. This article sets out the context of the work of a parish church in Edinburgh, UK. It provides context to ecumenical and interfaith relations in the parish and to pastoral work within what is called the pink triangle. It concludes with a reflection on John Zizioulas's local church and considers the implications of an ecclesiology and missiology that reflect the life of the parish: “While cherishing the unity of the Spirit in the one Church, it is also important to honour the ways in which each local congregation is led by the spirit to respond to its own contextual realities.” 1     

“No Dr. Blue/Do Not Resuscitate”

In December 1980 an elementary school teacher in Minnesota obtained a Restraining Order to ensure that a severely brain damaged friend would receive emergency medical care in her nursing home if she needed it. This situation focussed attention on the need for better understanding, among medical professionals and consumers alike, of the significance of a “No Dr. Blue/Do Not Resuscitate” order.     

Not “Not ‘Better Never to Have Been’”: A Reply to Christine Overall

Philosophia - In her Why Have Children?, Christine Overall takes issue with my anti-natalist arguments that it is better never to come into existence. She provides three criticisms of my arguments...