“Anxious Suicidality”: A New Subtype of Childhood Suicide Ideation?

The current study examined the presence of anxiety in children with suicide ideation. From a sample of 100 inpatients, children who displayed suicide ideation (n = 27) were selected and divided into two groups, high and low anxiety. Findings indicated that children with suicide ideation and anxiety were less happy and satisfied, experienced more negative life events, and were more distractible and intense than children with suicide ideation only. Additionally, according to their self-reports, parents of children with high anxiety reported more obsessive-compulsive and anxiety symptoms as well as greater hostility than parents of children with low anxiety. The authors have identified a subgroup of children with suicide ideation who are highly anxious and can be termed as experiencing “anxious suicidality.”     

The Power of Language and Labels: “The Mentally Ill” Versus “People With Mental Illnesses”

Undergraduate students (N = 221), adults in a community sample (N = 211), and professional counselors and counselors‐in‐training (N = 269) were given a measure of tolerance. Within each sample, half of the participants were given a version that used the term “the mentally ill” and half were given a version that used the term “people with mental illnesses.” Individuals receiving the version with the term “the mentally ill” had lower levels of tolerance. Professional counselors had the largest differences in tolerance on the basis of language.     

“I am NN”: A Reconstruction of Anscombe's “The First Person”

This paper develops a way of understanding G. E. M. Anscombe's essay “The First Person” at the heart of which are the following two ideas: first, that the point of her essay is to show that it is not possible for anyone to understand what they express with “I” as an Art des Gegebenseins—a way of thinking of an object that constitutes identifying knowledge of which object is being thought of; and second, that the argument through which her essay seeks to show this is itself first personal in character. Understanding Anscombe's essay in this light has the merit of showing much of what it says to be correct. But it sets us the task of saying what it is that we understand ourselves to express with “I” if not an Art des Gegebenseins, and in particular what it is that we understand ourselves to express with sentences with “I” as subject that might seem to express identity judgments, such as “I am NN”, and “I am this body”.     

Reflections on Feminist Scepticism,The “Maleness” of Philosophy and Postmodernism

Bordo is concerned with what she calls apostmodem “theoretics of heterogeneity” that questions the validity of historical and cultural analyses “along gender-tines.” It also challenges the validity of feminist analyses concerning the “maleness” of philosophy. Not surprisingly, this has precipitated debate between postmodernists and those alarmed by its implications for feminist work. At issue is the epistemological and political capacity of feminism to analyze social power and dominance through an analysis of gender. ¹ 1 See Linda Nicholson (1990) .
     

Development of the AAS Statement on “Suicide” and “Physician Aid in Dying”

In August 2017, the American Association of Suicidology board passed a statement titled “Suicide” is not the same as “Physician aid in dying,” which was developed partly in response to the fact that aid in dying is now legal in a number of jurisdictions. In Phase 1, eight members of the AAS who had indicated interest in this issue were asked to independently draft such a statement; the convener consolidated these drafts and comments into an initial statement. In Phase 2, five additional experts who might be expected to object were asked for their independent input; the convener consolidated these with the previous draft. No one objected to the statement altogether; extensive copyediting and rewording suggestions focused primarily on issues of overlap between “suicide” and “physician aid in dying.” The resulting document represents an effort to try to accommodate the basic concerns of all participants. The document does not speak for or against legalization of this practice, but it may have bearing on whether suicide prevention professionals have an obligation to try to prevent such deaths and whether they may serve as consultants for psychological or psychiatric evaluations as sometimes required under US state law.     

McCandless's Response to “Soul Healing: A Model of Feminist Therapy”

The term soul healing captures the reader's imagination by intimating that therapy may do more than just focus on the healing of emotional pain. The author of “Soul Healing: A Model of Feminist Therapy,” Patricia M. Berliner, a psychologist, therapist, and sister of St. Joseph (Brentwood, New York) is to be applauded for recognizing the need for a model of therapy that consciously intends to address the concerns of women “who value the spiritual dimension in their lives” (p. 2).     

“Je suis en terrasse”: Political Violence,Civilizational Politics,and the Everyday Courage to Be

Following the attacks against the Paris offices of the satirical magazine Charlie Hebdo in January 2015 and the subsequent acts of political violence in Paris the following November, a number of memes spread swiftly across social media. Most notable of these were proclamations of “Je suis Charlie,” “Je suis Paris,” “Je suis en terrasse,” and tricolorizing one's Facebook profile page. Although there are various ways by which this phenomenon might be explained, this article argues that, at least for some people, they seem to have operated as key mechanisms by which individuals/society sought to reestablish what Tillich calls “the courage to be,” and which in more contemporary terminology might be labeled a sense of ontological security—the ability to go on in the face of what would otherwise be debilitating anxieties of existential dread. The article argues the memes did this through a number of mechanisms. These included establishing a sense of vicarious identification with the victims; embracing increased levels of danger and seeking to confront the question of mortality head on; reasserting a sense of community and home via the reinstantiation of everyday routines now ascribed with enhanced political and existential significance; and reaffirming a new civilizationally inflected self‐narrative.     

Weight Loss Is Not the Answer: A Well‐being Solution to the “Obesity Problem”

Americans have been gaining weight in recent decades, prompting widespread concern about the health implications of this change. Governments, health practitioners, and the general public all want to know: What is the best way to reduce the health risks associated with higher body weight? The dominant weight‐loss solution to this “obesity problem” encourages individuals to lose weight through behavior change. This solution rests on the assumptions that higher body weight causes health problems, that permanent weight loss is attainable, and that weight loss improves health. But comprehensive reviews of the scientific evidence find mixed, weak, and sometimes contradictory evidence for these premises. We suggest that a different solution to the “obesity problem” is needed – a solution that acknowledges both the multifaceted nature of health and the complex interaction between person and situation that characterizes the connection between weight and health. Thus, we use the lens of social psychological science to propose an alternative, well‐being solution to the “obesity problem”. This solution has the potential to improve health by encouraging eating and exercising for optimal health rather than weight loss, by developing interventions to reduce weight stigma and discrimination, and by helping higher body‐weight people cope with the stress of stigma and discrimination.     

Benchmarking the “Question,Persuade, Refer” Program Against Evaluations of Established Suicide Prevention Gatekeeper Trainings

Gatekeeper training is a common approach for aiding suicidal youth. This study utilizes comparative effectiveness “benchmarks” from established programs to evaluate the Question, Persuade, Refer (QPR) program. The QPR program was implemented with adults (N = 2,389) working in youth‐serving community agencies. Questionnaires assessed suicide prevention knowledge, attitudes, subjective norms, perceived behavioral control, and behaviors. Consistent with benchmarked studies, participants in QPR demonstrated knowledge and suicide prevention behavior gains compared with control groups. Future research should utilize benchmarking methods as a measure of effectiveness, and more thoroughly assess mechanisms that promote behavior change.     

Learning about Spirituality Together with “Seekers”

The present era, often referred to as post‐secular, has in many places seen a resurgence in spirituality. Nevertheless, the contemporary quest for spirituality is unique in the sense that many people do not expect to have their spiritual needs fulfilled within the structures of organized religion, starting on a journey of their own explorations instead. Sociologists of religion, therefore, tend to employ the “dwellers” and “seekers” paradigm to account for this phenomenon. This paper will explore this phenomenon in the context of the Czech Republic, whose citizens are frequently characterized as distrustful toward institutional religiosity, through the lens of the recent World Council of Churches' affirmation on mission and evangelism, Together towards Life: Mission and Evangelism in Changing Landscapes (TTL). For our purpose, the statement's emphasis on both “transformative spirituality” and “mission from the margins” will be of central importance. Using the notion of transformative spirituality as the energy engendered by the Spirit for the transformation of life and creation, it will be suggested that “seekers” can be agents in God's mission of liberation, reconciliation, and transformation, despite their inability or unwillingness to identify themselves with the church as institution. Keeping in mind ethical considerations, the paper will not seek to make a case for a forced “christening” of the seekers. Rather, it will argue that they can become partners in missio Dei, thus giving the notion of “mission from the margins” a new, contextually relevant dimension.     

Trajectories of Suicide Ideation,Nonsuicidal Self‐Injury,and Suicide Attempts in a Nonclinical Sample of Military Personnel and Veterans

Nonsuicidal self‐injury (NSSI) is a risk factor for suicide attempts, but little is known about NSSI among military personnel and veterans, or about the temporal sequencing of NSSI relative to suicide ideation and attempts. This study evaluates trajectories of suicide ideation, NSSI, and suicide attempts in a sample of 422 military personnel and veterans. Of those with a history of NSSI, 77% also experienced suicide ideation. Suicide ideation emerged before NSSI (67%) more often than the reverse (17%). Of those with a history of suicide attempt, 41% also engaged in NSSI. NSSI emerged prior to the first suicide attempt (91%) more often than the reverse (9%). The length of time from suicide ideation to suicide attempt was longer for those who first engaged in NSSI (median = 3.5 years) compared with those who did not engage in NSSI (median = 0.0 years), Wald χ²(1) = 11.985, p = .002. Age of onset was earlier for participants reporting NSSI only compared with those reporting both NSSI and suicide attempts (16.71 vs. 22.08 years), F(1, 45) = 4.149, p = .048. NSSI may serve as a “stepping stone” from suicide ideation to attempts for 41% of those who attempt suicide.     

ISLAM AND BIOETHICS IN THE CONTEXT OF “RELIGION AND SCIENCE”

This paper places “Islam and bioethics” within the framework of “religion and science” discourse. It thus may be seen as a complement to the paper by Henk ten Have ( 2013 ) with which this thematic section in Zygon: Journal of Religion and Science opens, which places “Islam and bioethics” in the context of contemporary bioethics. It turns out that in Zygon there have been more submitted articles on Islam and bioethics than on any other Islam‐related topic. This may be a consequence of the global nature of the bioethical issues, driven by advancement in science and technology, which allows for conversation across cultural and religious boundaries even when the normative references and argumentative methods are tradition‐specific.     

The american “colonization” of northwest European social psychology after World WAR II

The term colonization as used in this article does not refer to the suppression of one culture by another, but to a voluntary intellectual submission, eventually resulting in a “neo-colonial” relationship in which, in spite of a “decolonization” movement, much of the dominant culture has been retained. Contrary to the traditional view, Europe had a rich social psychological literature before the Second World War, and much of this early work still is of interest for contemporary social psychology. The Netherlands is used as an example of the “colonization” of Northwest European social psychology after 1945. It is shown that there has been an effort on the part of the older generation to integrate the European heritage and the newer American social psychology. The younger generation, however, according to an analysis of citations, adopted American social psychology, as a guiding model soon after the Second World War. The colonization metaphor draws attention to the power aspects of knowledge transfer. The author concludes that later “de-colonization” does not imply a turning away from everything American, but a cross-fertilization of perspectives, leading to a truly international approach. © 1997 John Wiley & Sons, Inc.     

Special Rules for the Church: The “Ministerial” Exception under the Americans with Disabilities Act

Abstract : In the Hosanna‐Tabor case, the United States Supreme Court held that there is a broad exception under the Americans with Disabilities Act (ADA) for employees who are ministers. A Lutheran Church–Missouri Synod school could fire an elementary school teacher with a disability because she was a “called teacher,” even though the termination would otherwise have violated the ADA. The Evangelical Lutheran Church in America supported this decision, but this contradicts the ELCA's position with respect to persons living with disabilities. It also reflects an “idolatry of the call” inconsistent with the priesthood of all believers. A better course for the ELCA is to agree to be bound by those standards that it advocates for the secular world.     

Joachim Wach's “Master and Disciple” Revisited: A Contemporary Symposium

Joachim Wach's classic 1924 treatment of two types of teaching and learning relationships is summarized by Professor Denny and commented on from three contemporary perspectives by three teaching scholars who raise the basic question, “Are Wach's models of student and disciple adequate for the nineties?” Following an introduction by Frederick M. Denny, the contributions presented are: I. Are Wach's Models of Student and disciple Adequate for the Nineties?, by Margaret R. Miles, II. Response to Joachim Wach's “Master and Disciple: Two Religio-Sociological Studies”: Buddhism, by Charles Hallisey and III. Wach and the Double Truth, by Earle H. Waugh.     

KAUFMAN'S DEBT TO KANT: THE EPISTEMOLOGICAL IMPORTANCE OF THE “STRUCTURE OF THE WORLD WHICH ENVIRONS US”

Gordon Kaufman's “constructive theology” can easily be taken out of context and misunderstood or misrepresented as a denial of God. It is too easily overlooked that in his approach everything is an imaginary construct given no immediate ontological status—the self, the world, and God are “products of the imagination.” This reflects an influence, not only of theories on linguistic and cultural relativism, but also of Kant's “ideas of pure reason.” Kaufman is explicit about this debt to Kant. But I argue there are other aspects of Kant's legacy implicit in his method. These center around Kaufman's engagement with “observed patterns” in nature. With Paul Tillich's aid, I bring this neglected issue to the fore and argue that addressing it allows one to more readily capitalize upon the Kantian influence in Kaufman's method. This, in turn, encourages one to tap more deeply into the epistemic underpinnings of Kaufman's approach to the science–religion dialogue.     

THE PROBLEM OF “GOD” IN PSYCHOLOGY OF RELIGION: LONERGAN'S “COMMON SENSE” (RELIGION) VERSUS “THEORY” (THEOLOGY)

The emphasis on God in American psychology of religion generates the problem of explaining divine‐versus‐natural causality in “spiritual experiences.” Especially “theistic psychology” champions divine involvement. However, its argument exposes a methodological error: to pit popular religious opinions against technical scientific conclusions. Countering such homogenizing “postmodern agnosticism,” Bernard Lonergan explained these two as different modes of thinking: “common sense” and “theory”—which resolves the problem: When theoretical science is matched with theoretical theology, “the God‐hypothesis” explains the existence of things whereas science explains their natures; and, barring miracles, God is irrelevant to natural science. A review of the field shows that the problem is pervasive; attention to “miracles”—popularly so‐named versus technically—focuses the claims of divine‐versus‐natural causality; and specifications of the meaning of spiritual, spirituality, science, worldview, and meaning itself (suffering that same ambiguity: personal import versus cognitive content) offer further clarity. The problem is not naturalism versus theism, but commonsensical versus theoretical thinking. This solution demands “hard” social science.