How,in Our Time,Can We Learn about Spirituality?

A rule of thinking which would absolutely prevent me from acknowledging certain kinds of truth, if those kinds of truth were really there, would be an irrational rule.     

Can We Improve Our Physical Health by Altering Our Social Networks?

ABSTRACT— Persons with more types of social relationships live longer and have less cognitive decline with aging, greater resistance to infectious disease, and better prognoses when facing chronic life-threatening illnesses. We have known about the importance of social integration (engaging in diverse types of relationships) for health and longevity for 30 years. Yet, we still do not know why having a more diverse social network would have a positive influence on our health, and we have yet to design effective interventions that influence key components of the network and in turn physical health. Better understanding of the role of social integration in health will require research on how integrated social networks influence health relevant behaviors, regulate emotions and biological responses, and contribute to our expectations and worldviews.     

How Can We Talk about Creativity?

The Psychological Record - In his work Philosophical Investigations, Ludwig Wittgenstein (1953/2009) argues that our language is only clearly communicated by agreement of definitions and judgments....     

How Much of What Matters Can We Redistribute? Love,Justice, and Luck

By meeting needs for individualized love and relatedness, the care we receive deeply shapes our social and economic chances and therefore represents a form of luck. Hence, distributive justice requires a fair distribution of care in society. I look at different ways of ensuring this and argue that full redistribution of care is beyond our reach. I conclude that a strong individual morality informed by an ethics of care is a necessary complement of well‐designed institutions.     

How Should We Discharge Our Responsibilities to Eradicate Poverty?

In this article I present four central challenges for Hennie Lötter’s book Poverty, Ethics and Justice. The first criticism takes issue with Lötter’s focus on social rather than global justice. Though he seems to be concerned with poverty everywhere, he takes social rather than global justice as the primary unit of analysis and this leads to a certain blindness to the ways in which discharging duties to the poor is a global not just society or state level project. My alternative perspective also gives us more insights into the nature of our duties to one another and can accommodate a wider range of duties. A second set of concerns revolves around what we must do to discharge our duties to the poor and what we need to know to help effectively. We come to appreciate that helping effectively is no easy matter and supplying more guidance would be helpful. Third, after discussing some relevant empirical research, I also discuss the kinds of initiatives that deserve support, that can act as rough guidelines for would-be assisters. These more simplified guidelines do not place such heavy epistemic demands on those aiming to help. Fourth, I explore whether we can offer some more guidelines for determining which of many plausible policy initiatives we should support, given that there are many good ideas and limited resources. I offer one guideline for choosing among what appear to be plausible policies to support.     

Can We Prevent the Hitting? Recommendations for Preventing Intimate Partner Violence Between Young Adults

ABSTRACT

All empirically-evaluated partner violence prevention programs were reviewed. Most changed knowledge and attitudes regarding dating and sexual aggression, but few demonstrated behavioral change. Peer violence and substance use programs directed toward at-risk individuals demonstrate much larger effects than those directed at all individuals. Research is needed to (a) identify risk-factors for violence persistence, (b) examine the cost-benefit of universal and targeted programs, and (c) explore the ability of programs, such as parenting, stress management, and substance abuse programs, to reduce partner aggression. We recommend that institutions implement hierarchical systems of prevention, with brief interventions for all; more extensive program for moderate levels of aggression; and intensive psychosocial and legal interventions for serious offenders.     

Can We Be (and Stay) Friends? Remaining Friends After Dissolution of a Romantic Relationship

ABSTRACT

Although many individuals report being friends with their ex-romantic partners (Wilmot, Carbaugh, & Baxter, 1985 Wilmot, W. W., Carbaugh, D. A. and Baxter, L. A. 1985. Communicative strategies used to terminate romantic relationships. Western Journal of Speech Communication, 49: 204–216. [Taylor & Francis Online] , [Google Scholar]), the literature regarding post-romantic friendships is very limited. We investigated whether satisfaction in the dissolved romantic relationship could predict post-romantic friendships and friendship maintenance. We found that the more satisfied individuals were during the dissolved romance, the more likely they were to remain friends and the more likely they were to engage in friendship maintenance behaviors. We also found that friendship maintenance fully mediated the association between past romantic satisfaction and current friendship satisfaction.     

The Violence in Our Schools: What Can a Psychoanalytically Informed Approach Contribute?

In the first part of the overview the author draws on the papers in this issue to support the argument that school violence is but one form of social violence with which modern life confronts us. Without modeling from the top down, it is hard to imagine how viable programs for violence prevention in schools can be developed and implemented. Coercion is the rule within most social systems, with the exception of families where secure attachments dominate. In secure organizations social influence is exercised in a framework dominated by an awareness of the mental states, concerns, thoughts, and feelings of individuals within the system—that is, a capacity for mentalization. The creation of a peaceful learning environment requires enhancement of the child's consciousness of his or her own awareness of others' awareness of him/her. In the second part of the overview the author questions whether all violence is understandable in these ways or in any way at all. He suggests for reconsideration the classical psychoanalytic notion of threat as a manifestation of a destructive drive. He speculates that violence may occur in two ways and for two reasons which are often conflated and confused. A psychoanalytic theory of this second type of violence is briefly outlined.     

Can We Trust Our Memories? C. I. Lewis's Coherence Argument

In this paper we examine C. I. Lewis's view on the roleof coherence – what he calls 'congruence' – in thejustification of beliefs based on memory ortestimony. Lewis has two main theses on the subject. His negativethesis states that coherence of independent items ofevidence has no impact on the probability of a conclusionunless each item has some credibility of its own. Thepositive thesis says, roughly speaking, that coherenceof independently obtained items of evidence – such asconverging memories or testimonies – raises the probabilityof a conclusion to the extent sufficient for epistemicjustification, or, to use Lewis's expression, 'rationaland practical reliance'.It turns out that, while thenegative thesis is essentially correct (apart from aslight flaw in Lewis's account of independence), astrong positive connection between congruence andprobability – a connection of the kind Lewis ultimatelyneeds in his validation of memory – is contingent on thePrinciple of Indifference. In the final section we assess therepercussions of the latter fact for Lewis's theory in particularand for coherence justification in general.     

How Shall We Read the History of Ethics?

This response suggests that in writing the history of ethics, it is important to take seriously what the principals wrote and believed, distinguishing it carefully from our own responses to their writings, or from subsequent uses to which their writings may have been put. For example, when reading Thomas Aquinas and Francisco de Vitoria on just war against non‐Christian peoples, forcible conversion and conquest are clearly condemned. Whatever the attitudes of their contemporaries, not to mention later thinkers up to the present, there is no foundation in Aquinas and Vitoria for holy war or “exceptionalism,” American or otherwise.     

Can We Consume Our Way Out of Climate Change? A Call for Analysis

The problem of climate change is analyzed as a manifestation of economic growth, and the steady-state economy of ecological economics is proposed as a system-wide solution. Four classes of more specific solutions are described. In the absence of analysis, cultural inertia will bias solutions in favor of green consumption as a generalized solution strategy. By itself, green consumption is a flawed solution to climate change because it perpetuates or even accelerates economic growth that is incompatible with a sustainable culture. Addressing climate change requires an integration of regulatory, energy efficiency, skill-based, and dissemination solutions. Behavioral scientists are encouraged to work with others in ecological economics and other social sciences who recognize cultural reinvention as a means of achieving sustainability.     

Re‐Framing the Question: How Can We Construct a Theology of Religions?

Abstract : The existing framework—the typology of exclusivism, inclusivism, and pluralism—seems inadequate for resolving the dilemma Lutheran theologians confront: how to show respect for believers of the world's religions while still retaining the Christian commitment to mission. A substitute typology is proffered that distinguishes confessional exclusivism, confessional universalism, and supra‐confessional universalism. The option of confessional universalism provides a path for affirming a specific religious commitment—that in Jesus Christ God has been revealed as gracious—that is universally applicable; yet, holders of this position can demonstrate respect for, and cooperate with, members of other religious traditions who see matters differently.     

When Does 360-Degree Feedback Create Behavior Change? And How Would We Know It When It Does?

360-degree feedback has great promise as a method for creating both behavior change and organization change, yet research demonstrating results to this effect has been mixed. The mixed results are, at least in part, because of the high degree of variation in design features across 360 processes. We identify four characteristics of a 360 process that are required to successfully create organization change, (1) relevant content, (2) credible data, (3) accountability, and (4) census participation, and cite the important research issues in each of those areas relative to design decisions. In addition, when behavior change is created, the data must be sufficiently reliable to detect it, and we highlight current and needed research in the measurement domain, using response scale research as a prime example.     

How Can We Study Heroism? Integrating Persons,Situations and Communities

Heroism—an individual's commitment to a noble purpose, usually aimed at furthering the welfare of others, and involving the willingness to accept the consequences of achieving that purpose—has received little attention from political psychologists, even though a person is arguably as liable to act heroically as she is to act in a morally reprehensible manner. Specifically, important questions remain in how heroes can be identified beforehand and how such behavior can be successfully studied and promoted. We posit that recent work in genocide studies, positive psychology, personality psychology, ecological psychology, and moral psychology provides new and promising directions for better understanding heroic behavior. These developments can provide the tools for understanding the complex interplay of factors—including traits, situations, and communal beliefs—motivating heroic behavior.     

How Can We Improve Preventive and Educational Interventions for Intimate Relationships?

Improving intimate relationships with preventive and educational interventions has proven to be more difficult than originally conceived, and earlier models and approaches may be reaching their limits. Basic concerns remain about the long-term effectiveness of these interventions, whether they are reaching and benefiting couples most likely to need them, and how they might be exerting their effects. We identify six problems that we believe are hindering progress in the field, and for each we outline research findings that point to new ways forward. These problems include (a) the incomplete understanding of couple communication and unwarranted translation of communication findings into interventions; (b) the surprising stability of relationship satisfaction; (c) the powerful roles that personal histories, personalities, and stress play in determining relationship outcomes; (d) the difficulties involved in recruiting and retaining high-risk couples in intervention programs; (e) the lack of attention given to specific stages of relationship development in interventions; and (f) the tendency to deliver preventive and educational interventions in the same format as therapies for distressed couples. We conclude by noting that a large body of basic research about intimate relationships, and large-scale outcome research with diverse populations, hold great promise for advancing the field.