“The Test of a Civilization Is the Way that It Cares for Its Helpless Members”: Violence Against Older Women

Violence against women is a major health risk nationally and internationally. However, despite its impact, violence against older women remains an understudied area. Abuse of older women is frequently unrecognized unless encompassed under “elder abuse.” The purpose of this article is to (1) provide a summary of current research on violence against older women, (2) describe methodological biases in research on violence against older women, (3) discuss methodological biases that have kept the problem of violence against older women hidden from view, and (4) propose new directions for feminist research, advocacy, and therapy.     

Is theism capable of accounting for any natural evil at all?

Received wisdom has it that a plausible explanation or theodicy for Gods permission of at least some instances of natural evil is not beyond the reach of the theist. In this paper I challenge this assumption, arguing instead that theism fails to account for any instance, kind, quantity, or distribution of natural evil found in the world. My case will be structured around a specific but not idiosyncratic conception of natural evil as well as an examination of three prominent theodicies for natural evil. In contrast, however, to much contemporary discussion, my assessment of these theodicies will be grounded in the prior conviction that a successful theodicy for moral evil is available.     

The Proportion of Women Managers: Where Is the Critical Mass?1

This study examined the impact of proportions of women in management on attitudes of coworkers from two theoretical perspectives. According to Kanter (1977), women's competence, contribution to organizational culture, and status would be better appreciated as their proportion increased. According to Blalock (1967), men would react adversely. Data were collected from 453 managers in Canadian federal departments where the proportions varied from 9%, 20%, 35%, to 45%. Findings did not support either theory. Men made significantly more positive evaluations of women's participation in the organization and of their status in conditions above 20% than in the token condition. In the 45% sample, they recognized women's managerial talents significantly better. Women displayed confidence in their talents, irrespective of proportions. Results are discussed in the light of the influence of individual factors taken into account.     

Do We Need a Theory for the Religious Development of Women?

J. W. Fowler (1993) suggested that psychological theories of religious development need to be modified to take into account women's ways of knowing and acting. After recalling results of research on gender differences of religiousness and insights by Carol Gilligan (1982f1993) and Belenky, Clinchy, Goldberger, and Tarule (1986), that contention is examined. The parallelisms posited by Fowler between women's epistemological orientations and his developmental stages are analyzed, and a different interpretation is proposed. Whereas the insights under discussion may be helpful when interviewing women and scoring the results, the conclusion is that at present theories of religious development need not be modified on that account. As regards gender- sensitive research on the religiousness of adults, it may be more fruitful to use feminine and masculine "orientations" as variables rather than being female or male.     

Gender Differences in the Representation of Violence on Spanish Television: Should Women be More Violent?

Gender differences in the representation of aggressors and victims are an important issue in the study of television violence in order to ascertain whether television contributes (and how) to reproduce or transform the traditional gender regime. Eighty-four hours of Spanish main TV broadcasting stations were randomly recorded during years 2000 and 2005. Variables related to the presentation of aggressors and victims and to the normative context of aggression were selected through content analysis. The results show the minimal presence of women in violent scenes. But women are also the victims of more serious violence. Paradoxically, women’s aggressions appear to have more positive consequences and to be less legitimized. The implications of these findings are discussed from a gender studies perspective.     

Is Counseling's Bottom Line at the Top?

Decreases in higher education student enrollments and budget declines present problems for counseling. Some changing roles and responsibilities of counselors are discussed.     

Is the face-perception system human-specific at birth?

The present study investigates the human-specificity of the orienting system that allows neonates to look preferentially at faces. Three experiments were carried out to determine whether the face-perception system that is present at birth is broad enough to include both human and nonhuman primate faces. The results demonstrate that the newborns did not show any spontaneous visual preference for the human face when presented simultaneously with a monkey face that shared the same features, configuration, and low-level perceptual properties (Experiment 1). The newborns were, however, able to discriminate between the 2 faces belonging to the 2 different species (Experiment 2). In Experiment 3, the newborns were found to prefer looking at an upright, compared with an inverted, monkey face, as they do for human faces. Overall, the results demonstrate that newborns perceive monkey and human faces in a similar way. These findings are consistent with the hypothesis that the system underlying face preference at birth is broad enough to bias newborns' attention toward both human and nonhuman primate faces.     

Is defining life pointless? Operational definitions at the frontiers of biology

Despite numerous and increasing attempts to define what life is, there is no consensus on necessary and sufficient conditions for life. Accordingly, some scholars have questioned the value of definitions of life and encouraged scientists and philosophers alike to discard the project. As an alternative to this pessimistic conclusion, we argue that critically rethinking the nature and uses of definitions can provide new insights into the epistemic roles of definitions of life for different research practices. This paper examines the possible contributions of definitions of life in scientific domains where such definitions are used most (e.g., Synthetic Biology, Origins of Life, Alife, and Astrobiology). Rather than as classificatory tools for demarcation of natural kinds, we highlight the pragmatic utility of what we call operational definitions that serve as theoretical and epistemic tools in scientific practice. In particular, we examine contexts where definitions integrate criteria for life into theoretical models that involve or enable observable operations. We show how these definitions of life play important roles in influencing research agendas and evaluating results, and we argue that to discard the project of defining life is neither sufficiently motivated, nor possible without dismissing important theoretical and practical research.     

Are Half of All IPV Perpetrators Women? Putting Context Back into the Intimate Partner Violence Research Field

For our field to truly understand women's use of IPV, it is crucial that the following three steps be taken by researchers to put context back into the equation: (a) incorporate the effects of multiple oppressions women face within the context of predominantly male offending across different types of violent criminal categories (top level); (b) integrate findings from both objective and subjective IPV research methods that will require elevating subjective approaches to the same status as objective (middle level); and (c) centralize the issue of ongoing patterns of coercion, power, and control within our definitions of IPV (individual level). Without such an embedded approach, our field will continue to divert much-needed resources toward the so-called gender symmetry debate and run the risk of helping to perpetuate further injustices against women.     

Is amodal completion necessary for the formation of illusory figures?

Kanizsa's hypothesis suggests that the creation of an anomalous surface is due to the amodal completion of the inducers. In the present paper a new pattern that is able to disconfirm this explanation is presented. According to the Helmholtz-Ratoosh law amodal completion only occurs when the borders of two adjacent surfaces meet forming T-shaped junctions. When the borders of the two adjacent surfaces have Y-shaped junctions, amodal completion is absent. However, when a pattern inducing an anomalous figure has the latter figural characteristics, in spite of the absence of amodal completion, an illusory figure is still visible. In this paper a set of experimental results (carried out by means of a magnitude estimation procedure as well as the method of constant stimuli) supporting the aforementioned observations is presented.     

Is Conceptual Analysis Needed for the Reduction of Qualitative States?

In this paper I discuss the claim (advanced in various ways by Joseph Levine, Frank Jackson and David Chalmers) that the successful reduction of qualitative to physical states requires some sort of intelligible connection between our qualitative and physical concepts, which in turn requires a conceptual analysis of our qualitative concepts in causal-functional terms. While I defend this claim against some of its recent critics, I ultimately dispute it, and propose a different way to get the requisite intelligible connection between qualitative and physical concepts.     

Where Is the Information for Affordances?

Two questions have priority for a perception psychologist: What is perceived, and what is the information for it? What we perceive are the affordances of the world. Because perception is prospective and goes on over time, the information for affordances is in events, both external and within the perceiver. Hence, we must study perception of events if we would understand how affordances are perceived.     

Is everyday experience dysfunctional for the development of conditional reasoning?

According to “Comprehension theory” improved performance on invalid conditional syllogisms is a function of the ability to dissociate from a biconditional interpretation. Given that biconditional interpretation is typically used in inferring from everyday conditionals (i.e., circumstantial conditionals), the accumulation of everyday experience should reinforce its usage rather than weaken it and, hence, be dysfunctional in solving invalid conditional syllogisms. This study examines the hypothesis that certain kinds of experiences that are unique to schooling account for improved performance on invalid problems with age. The study estimated the independent effects of age and schooling in Grades 5 and 6 on scores obtained on invalid conditional and class syllogisms. The results point to a negative, albeit very small effect of out-of-school experience and to a considerable positive effect of schooling. Hence, contrary to other cognitive tasks in which schooling operates in the same direction as out-of-school experience, in this case, it apparently breaks daily-life interpretational habits and therefore is crucial for the developmental process.     

Is undergoing psychoanalysis essential for the appraisal of psychoanalytic theory?

Psychoanalysis often claims that an appraisal of its constituent hypotheses necessitates a personal analysis on the part of the critic with respect to the latter's ability to render a worthwhile and insightful evaluation of psychoanalytic theory. The objection to this position, namely one of ‘privileged access’, has been voiced in numerous contexts, but a philosophical defense of the position has rarely been offered. In this paper such a defense is put forth, and it is argued that psychoanalysis is, in certain crucial respects, analogous to physics in its scientific or structural respects, and insofar as this analogy holds, certain claims about one's familiarity with the latter also hold with respect to the former. Thus, a knowledge of physics entails an understanding of the laboratory procedures whereby physicists carry on their investigations. In the case of psychoanalysis certain ‘laboratory operations’ and ‘instruments’ are identifiable also. Where in the physics laboratory the physicist deals with cyclotrons, thermometers and the like, the psychoanalyst deals with the character traits of himself and the analysand. The character trait is the instrument whereby the analyst understands the analysand in a specifically psychoanalytic manner. Since the philosopher must know how the physicist works in the physics laboratory in order to understand physics, one must also understand the laboratory methodology of the analyst. Without the experience of psychoanalysis, however, such an understanding is truncated at best and nonexistent at worst.     

Is the Problem of Divine Hiddenness a Problem for the Reformed Epistemologist?

The problem of divine hiddenness, currently a much‐discussed topic in analytic philosophy of religion, can be (roughly) summarized in the question, ‘Why is God not more obvious or apparent?’ Sometimes the problem is used to undermine theistic belief. Here we seek to add a unique contribution to the growing debate on this theme from the perspective of Reformed epistemology, particularly Alvin Plantinga's construal; moreover, we do so in a way that is theologically relevant. We conclude, with assistance from Scripture and from Plantinga, that the problem of divine hiddenness is not a problem for the Reformed epistemologist.