The hidden impact of conspiracy theories: perceived and actual influence of theories surrounding the death of Princess Diana

The authors examined the perceived and actual impact of exposure to conspiracy theories surrounding the death of Diana, Princess of Wales, in 1997. One group of undergraduate students rated their agreement and their classmates' perceived agreement with several statements about Diana's death. A second group of students from the same undergraduate population read material containing popular conspiracy theories about Diana's death before rating their own and others' agreement with the same statements and perceived retrospective attitudes (i.e., what they thought their own and others' attitudes were before reading the material). Results revealed that whereas participants in the second group accurately estimated others' attitude changes, they underestimated the extent to which their own attitudes were influenced.     

Queer/Fear: Disability, Sexuality, and The Other

This paper examines the relationship between disability and “queerness.” I argue that the hostility frequently expressed against both disabled and queer individuals is a function of fear of the undecidability of the body. I draw on feminist, queer, and disability theory to help us understand this phenomenon and suggest that these different kinds of theories have a complementary relationship. That is, feminist and queer theory help us see how this fear works, disability theory helps us see why it exists.     

The Princess and the Penis: A Post Postmodern Queer-y Tale

This paper explores whether postmodern gender theory can fully account for how a “cis” gender (gender and biology match) therapist works with a “trans” gender patient in a relational way. Inspiring contemporary queer theory exists courtesy of experts in the field, but how does a nongender expert deal with the complicated enactments that occur when patient transitions her gender from female to male and then decides to become pregnant? It is suggested that this case may more accurately represent an example of a post-postmodern analysis, in that it holds the dialectic of constructed gender within the realities of a social system that remains deeply gender binaried.     

The Waiting Room: Ontological Homelessness, Sexual Synecdoche, and Queer Becoming

An autobiographical reflection on the experience of being diagnosed as intersex, this essay considers the waiting room an apt metaphor for lives shaped by medical understandings of queer corporealities. Drawing upon the work of Gayle Salamon, Malatino develops the concept of sexual synecdoche as a useful analytic tool for considering the operations of medical pathologization in the realm of non-normative gender. She concludes with a discussion of queer becoming as an alternative ontology of gendered being that offers a resistant, coalitional way beyond contemporary, problematic institutionalized understandings of intersex subjectivities.     

A Queer Supplement: Reading Spinoza after Grosz

This article critiques Elizabeth Grosz's understanding that queer theory is unproductive insofar as it disrupts the specific identities of gay and lesbian. Reconsidering ideas about desire, the body, and identity that Grosz takes from Gilles Deleuze's work on Friedrich Nietzsche and Baruch Spinoza, this essay argues that, despite her productive reworking of homophobia in terms of “active” and “reactive” forces, Grosz's application of Spinoza is only partial. Focusing on Spinoza's evaluation of bodies, the essay both critiques Grosz's approach to experimental desire and observes Spinozist preoccupations in order to talk about the experimental body. It concludes that if Grosz were to attend more seriously to the Spinozist imperative to analyze a body in terms of its capabilities—that is, its power to be affected—the epistemological basis of her argument would change. It would be difficult to dismiss the plurality and sensibility of a queer body or its challenge to lesbian and gay as the source of a primary identity.     

Death Threat,Religiosity, and Fear of Death: A Repertory Grid Investigation

Personal construct methodologies in the study of death threat have been limited by the use of death-specific constructs as well as global measures of other variables. To address these shortcomings, 40 males completed the 40-construct provided form of the Threat Index (Tip), an interpersonal repertory grid ORG), and multifaceted scales of religiosity and death concern. Death threat scores derived from the Tip and repertory grid correlated only moderately. Significant negative correlations were found between death threat and different components of religiosity, particularly when IRG measures of death threat were used. In keeping with past research, death threat also correlated significantly with fear of death subscales that particularly focus on the self (as opposed to the death of others). The implications of these results for future work in the area of death threat were discussed.     

The Concept of Death: A Religio-philosophical Analysis

In an age in which vast progress has been made in organ transplant technology, it is imperative to determine the point at which a human being is considered dead, for transplantation cannot occur until after death. Traditional religious views imply that a human being is dead upon the departure of the soul from the body. Taking the biological death of the body as a conclusive sign of the soul's departure is not an option. Biological death refers to decomposition, and this cannot equate to the death of the person as such, for this would make the concept and practice of transplantation absurd, for transplantable parts of a biologically dead—i.e. decomposing—body could not be used. On the other hand, if parts of the human body are themselves still biologically alive, could it not be said that taking such parts would amount to murder?

Two conclusions follow from this predicament. First, death as a ‘normative’ concept stands in sharp distinction from a purely biological concept. Second, a normative concept of death is entangled with a normative concept of personhood. That is to say, from the moment that a human being is not considered a person as such, parts of the body could be removed for transplantation or, indeed, for any other justified medical purpose. In this regard, various theories of the person are put forward. Which of these theories is compatible with a workable concept of death? In this paper two principal theories of the person will be discussed and it will be argued that a brain-based theory of death is conducive to a normative concept of death, thus allowing for organ transplantation.     

The Christian Funeral: Some Traditions to Note

Abstract

Because funeral practices can vary greatly from place to place as well as from church to church, this makes no attempt to list them all. What follows is simply a reference to some of the more common liturgical customs that are associated with the celebration of a Christian burial service.     

The Evil of Death: A Reply to Yi

In previous work we have presented a reply to the Lucretian Symmetry, which has it that it is rational to have symmetric attitudes toward prenatal and posthumous nonexistence. Our reply relies on Parfit-style thought-experiments. Here we reply to a critique of our approach by Huiyuhl Yi, which appears in this journal: Brueckner and Fischer on the evil of death. We argue that this critique fails to attend to the specific nature of the thought-experiments (and our associated argument). More specifically, the thought-experiments seek to elicit attitudes about (say) past pleasures per se, and not insofar as such pleasures are connected to more pleasures in the future or a greater total amount of pleasures in one’s life overall.     

The Limits of Inclusion: Queer Theology and its Others

In this article, I describe three problems found in some inclusive queer Christian theologies: a strong contrast between Christian queer inclusiveness and the exclusive other — a contrast that sometimes takes anti-Semitic form; ignoring what I term the affective life of binaries — the way symbol systems depend on associative relationships between multiple binaries, so that rendering one binary relationship fluid fails to destabilize the symbol system itself; and a presentist approach to origins that seeks legitimation for contemporary queer assumptions or for queer theology as such. I argue that the presence of any of these elements renders queer theology un-queer. By connecting inclusive queer theologies to debates over inclusion, livability and humanity in queer theory (particularly between Judith Butler and Lee Edelman), I conclude that the rhetorical posture of radical inclusion may have limited value for queer theology and suggest an alternative starting point grounded in a dictum from Marcella Althaus-Reid.     

The Burden of Poofs: Criminal Pathology,Clinical Scrutiny,and Homosexual Etiology in Queer Cinema

Given the resurgence of scientific studies on the etiology of homosexuality in the wake of the AIDS epidemic, this article considers the effects these studies had on contemporaneous queer filmmakers. By using the subject of criminality as a way to talk about homosexual causality, queer films of the 1990s illustrate that contemporary scientific studies on homosexuality were historically and politically situated in relation to cultural anxieties about other forms of deviance. This article focuses on films that dissect the hetero-normative tendency to amalgamate forms of deviance in order to distinguish between the diseased and the healthy. Such products of New Queer Cinema highlight this amalgamation of criminality and homosexuality in order to challenge demands by the LGBT community of the 1980s and 1990s for “more positive images” in film. This article argues that queer filmmakers have manipulated the image of the queer criminal to usurp the medical tendency to biologize and pathologize the notion of queer transgression. In such a way, queer films that enthusiastically dramatize the queer outlaw perpetuate myths about homosexuality in order to dissect and discredit them.     

The Affective Consequences of Minority Stress Among Bisexual,Pansexual, and Queer (Bi+) Adults: A Daily Diary Study

Bisexual, pansexual, and queer (bi+) individuals are at increased risk for depression and anxiety. These disparities are hypothesized to be due to the unique, minority-specific stressors that they experience. Prior research supports that bi+ stressors are associated with depression and anxiety, but nearly all studies have been cross-sectional, limiting our understanding of how experiencing bi+ stress influences individuals’ levels of depression and anxiety as they occur in their day-to-day lives. To address this gap, we examined the daily associations between bi+ stressors (discrimination, internalized stigma, rejection sensitivity, and identity concealment) and depressed/anxious mood in a 28-day diary study. Participants were 208 bi+ individuals who completed daily measures of bi+ stressors and depressed/anxious mood. We tested unlagged (same-day) and lagged (next-day) associations, and we also tested whether internalized stigma, rejection sensitivity, and identity concealment functioned as mechanisms underlying the daily associations between discrimination and depressed/anxious mood. Participants reported higher depressed/anxious mood on days when they reported higher discrimination, internalized stigma, rejection sensitivity, and identity concealment. There were significant unlagged indirect effects of discrimination on depressed and anxious mood via internalized stigma and rejection sensitivity, and there was also a significant unlagged indirect effect of discrimination on anxiety via identity concealment. However, none of the lagged associations were significant. Results suggest that bi+ stress is related to same-day, but not next-day, depressed/anxious mood. The nonsignificant lagged associations could reflect that bi+ individuals are using adaptive coping skills in response to bi+ stress, or that other experiences throughout the day have stronger influences on next-day mood.