Ethical Implications of Using the Term “Non-white” in Psychological Research

Psychologists have long been concerned with the welfare and competent treatment of underserved populations. However, terminology used in psychological research is not always conducive to cultural sensitivity. This article discusses why the term “non-white” may be less sensitive to diverse populations and provides practical alternatives to this nomenclature. In addition, the authors examine the literature from 2008 to 2012 to establish whether the term “non-white” is still used to describe populations in psychological research. The article concludes with several recommendations for how researchers could choose to proceed in regards to identifying populations using culturally sensitive and relevant language.     

Long Term “Good” Marriages

ABSTRACT

Most studies investigating the key factors of a happy or healthy marriage have concentrated on the early stages of family life (Kaslow, 1981, 1982; Lewis, Beavers et al., 1976) and/or provided a general overview of “normal family processes” (Beavers, 1977; Walsh, 1982). Often they do not consider the variables which are associated with satisfaction in marriages of long duration. Therefore, the goal of (his article and the study of 20 couples married between 25 and 46 years that is discussed herein is to focus on long-term married couples who chose to stay together after their child rearing and launching years are likely to be over, in order to determine what the essential ingredients are for such longevity. It is hoped that the literature review plus the new material presented herein will help to expand the knowledge base on this topic.     

Beyond LFT and Discomfort Disturbance: The Case for the Term “Non-Ego Disturbance”

In this paper, a case is made for the term non-ego disturbance to replace LFT and discomfort disturbance as the generic alternative to ego disturbance in REBT theory. The issues of valence and varying levels of non-disturbance are introduced and discussed and an initial version of a taxonomy of non-ego disturbance is presented. Finally, a plea is made for the development of a scale to measure non-ego disturbance.     

When Does Yoga Work? Long Term and Short Term Effects of Yoga Intervention among Pre-adolescent Children

In this research, pre-adolescent children of two city schools were randomly assigned to three conditions of a systematic yoga intervention, a non-yogic intervention and a time lagged comparison group intervention. Three assessments at baseline, three months and six months were done on a sample of 178 school children of class fifth and sixth. The outcome variables were anthropometric, cognitive, personality variables and self reported class room behaviours. Various directional hypotheses based on review of literature were tested. In particular, to understand the short term and long term effects of yoga intervention on children, repeated measures analysis and discriminant function analysis was used, which is discussed in the present paper. Results reveal that the effect of yoga interventions emerge only at long term, where the yoga group is clearly ahead of the non-yogic and time -lagged group on a cluster of factors termed as “positive health”. Implications are discussed.     

Explicating the Key Notions of Copresence and Verification in Relation to Husserl’s Use of the Term Direct to Describe Empathy

Zahavi and Gallagher’s contemporary direct perception model of intersubjectivity has its roots in the phenomenological project of Edmund Husserl. Some authors (Smith in Philos Phenomenol Res 81(3):731–748, 2010; Krueger in Phenomenol Cogn Sci 11:149–173, 2012; Bohl and Gangopadhyay in Philos Explor 17(2):203–222, 2014) have utilised, and criticised, Husserl’s model of direct empathic perception. This essay seeks to correct certain misunderstandings of Husserl notion of direct empathic perception and thus, by proxy, clarify the contemporary direct perception model, through an exegesis of Husserlian texts. In the first half of this essay I clarify the analogy between the directness of regular material object perception and the directness of empathic perception via a clarification of Husserl’s notion of co-presence. I argue that contemporary renditions of Husserl’s account which stress the dis-analogy between these two types of perception (Smith 2010; Krueger 2012) are based on a superficial and incorrect rendering of Husserl’s notion of co-presence. In the second half of this essay I clarify the notion of verification. I argue that, for Husserl, behaviour does not verify mental life. Instead, empathic verification occurs via the relation between concepts and intuitions. In my conclusions I show how contemporary authors misunderstand the fundamental nature of Husserl’s account of empathy because of the downgraded status of psychic life within contemporary cognitive science.     

Why We Should Avoid the use of the Term “Post-Abortion Syndrome”: Commentary on Boulind and Edwards (2008)

Boulind and Edwards (2008) present a case study of Grace, a women suffering, in their words, from post-abortion syndrome (PAS). In this commentary I argue that while Boulind and Edwards' (2008) report is useful in terms of documenting the therapeutic processes engaged in, they would have been better served in not hanging the distress experienced by Grace on the diagnostic category of post-abortion syndrome. Reasons for this are that: PAS is not a recognised category of diagnosis, despite having been initially proposed in 1981; applying a PTSD framework to abortion is questionable; PAS focuses attention on the abortion itself in isolation from the fact that abortion occurs in the context of severely problematic pregnancies and other important socio-cultural stressors; PAS, in the very manner in which it is formulated, invokes to a very complex politics of the foetus. Boulind and Edwards (2008) are careful in their documentation of the complexities of the case, and thus their use of PAS is unfortunate.     

Is the Term 'Spirituality' a Word that Everyone Uses,But Nobody Knows What Anyone Means by it?

An investigation into what is entailed by the term 'spirituality' among professionals drawn primarily from the big five religious traditions-priests, rabbis, monks, temple presidents, etc.-reveals that while a great deal of difference exists about what is entailed, a basic set of characteristics seems to emerge. Spirituality was not found to be dependent on belonging to a religion, it was more dependent on three criteria: some form of continuous religious or comparable experience, particular maintained effort or practice, and the experience of love. Protestant Christian professionals demonstrated the greatest variety of views; and while differences are shown to exist between the terms 'religiousness' and 'spirituality', the overall view appears to be that the two terms have similar meanings.     

Quality of Life and Health State of Long – Term Unemployed in Older Production Age

The aim of the study was to evaluate the changes in the subjective quality of life (QoL) and health state of unemployed people at the age of 45 and older in the city environment. The study also aimed at evaluating some social and demographic factors on the quality of life and health of the unemployed. A group of 454 unemployed people aged 45 and older, registered in labour offices in the city of ?ód?, Poland were included in the study. Two groups were formed: short-term and long-term unemployed. QoL was measured with the WHOQOL-Bref questionnaire. The main problems formulated in the study were: Does QoL and health state decrease during the period of unemployment and in what aspects? What factors can modify the changes of QoL of the unemployed? The findings of the analysis indicate that unemployment entails many negative health consequences and the long-term stress connected with being out of work leads to the decline in the quality of life and worsening of mental state. The multidimensional effects of unemployment depend not only on the economic situation of the particular household, but also on perceived health status, personal relationships and the sense of ability to work.     

Measuring Long‐Term Patterns of Political Secularization and Desecularization: Did They Happen or Not?

Political secularization theories have predicted religion's decline in public and political life, and desecularization theories have predicted the reverse trend. However, there is little agreement on the timing of either phenomenon or even their existence. Until now, deep empirical tests of any of these were hampered by lack of historical country‐level data on religious preferences of governments (previously used data sets go back only to 1990). However, the new Government Religious Preference data set (GRP) measures state religion from 2015 back to the 1800s. Using GRP data, this article offers the first long‐term quantitative measurement of political secularization and in doing so, weighs in on competing claims regarding its timing. This article finds strong support that political secularization happened gradually over the long 19th century, accelerated after World War II, and peaked in the 1970s or 1980s. In contrast, the article finds only tepid support for the existence of political desecularization overall.     

The Term “Self-Directed Learning”—Back to Knowles,or Another Way to Forge Ahead?

The term self-directed learning has since its seminal definition in 1975 by Malcolm S. Knowles acquired a range of meanings, which has led to communication difficulties about this subject. Examination of self-directed learning from a biblical ontological–anthropological perspective reveals that, although the notion of self-directed learning as a mechanistic or deterministic process should be questioned, Knowles and colleagues were correct in ameliorating the “process part” of the definition of self-directed learning by emphasizing the freedom and agency of the learner as steward of creation. Researchers wishing to deviate from the approach by Knowles and colleagues are compelled to explain what the term designates in their particular project.     

To be at the tail of the lions or the head of the foxes?

Agents seeking an opportunity for profit often have to compete with others who pursue the same opportunity. When having to choose between a number of opportunities differing in their value and if individuals differ in their chances of outperforming others, the choice can be cognitively and emotionally demanding. We explore choice between opportunities using stylized Lions–Foxes games. In such a game, each of three players, with different odds of beating others, has to choose one of two contests that offer different rewards. After game theoretically analyzing the games, which we have experimentally employed, we report four experiments that vary in choice elicitation (repeated play or strategy method), in players' matching (random strangers or partners) and in rewards. Regarding contest choices, we found the choice of the higher value (and seemingly more prestigious) contest to be positively related to winning odds, contrary to what four out of the five (mixed, partially mixed, or pure) equilibria predict. Participants started out rather optimistic, with a large majority choosing the higher value option, but with experience, they approached the only viable of two pure strategy equilibria. Still, mixing continued via reacting to past play and outcome, apparently balancing dissatisfaction from choosing either contest.     

Seeing the world with the eyes of the outgroup — The impact of perspective taking on the prototypicality of the ingroup relative to the outgroup

The positive effect of perspective taking on favorable attitudes towards stigmatized individuals and outgroups is well established (Batson et al., 1997). We draw on the ingroup projection model (Mummendey & Wenzel, 1999) to better understand the processes underlying this effect. Based on their egocentric perspective, ingroup and outgroup members have different representations of the superordinate group (perspective divergence) so that the ingroup is perceived as more relatively prototypical of the superordinate group, leading to negative outgroup evaluation. We hypothesize that the positive effect of perspective taking on outgroup attitudes is due to a reduction of relative ingroup prototypicality. Across three studies with different manipulations of perspective taking, we found that participants who were taking the perspective of an outgroup member evaluated the outgroup more positively and were less inclined to perceive their ingroup as more relatively prototypical. The effect of perspective taking on outgroup attitudes was mediated by relative ingroup prototypicality.     

Al-Ghazali’s Position on the ‘Second Proof’ of the ‘Philosophers’ for the Eternity of the World,in the First Discussion of the Incoherence of the Philosophers

In the Incoherence of the Philosophers, Abu Hamid al-Ghazali (1058-1111) raised objections against the doctrine of the ‘philosophers’ (represented chiefly by al-Farabi and Ibn Sina) on 20 specific points. In the first, and longest discussion, he examines and rebuts four of their proofs of the pre-eternity of the world—that is, that the universe as a whole had no beginning but extends perpetually into the past. Al-Ghazali rejects that doctrine. But his own position on the issue does not become clear until he discusses the philosophers’ ‘second proof.’ In this paper, I will examine the relevant text of the Incoherence of the Philosophers, in order to clarify the nature of Al-Ghazali’s position in relation to the second proof. I will explain why Al-Ghazali cannot adopt what I refer to as the ‘naïve’ theological position, according to which God temporally preceded the world. Instead, Al-Ghazali concurs with the philosophers that time is the measure of motion, but he asserts that time was created with the world, both having a beginning before which there was no time. God, on the other hand, is not temporally prior to the world, but neither is he simultaneous, as the second proof supposes. As timelessly eternal, God bears no temporal relation to the world at all. In conclusion, I describe what I refer to as a naïve philosophical position, which is entailed by the second proof, but distinct from both Al-Ghazali’s position and that adopted by Ibn Rushd in his critique of Al-Ghazali in the Incoherence of the Incoherence. I argue that this naïve philosophical position (and thus, the second proof) is incoherent.     

Plato the Democrat？ Some Thoughts on the Politics of the Laws

In the Laws （which Plato calls his ＂second-best society＂） Plato asserts that the best attainable form of society will combine the better features of autocracy and democracy. The democracy will be one where aidos （＂respect＂） will be a prominent feature, as will be the rule of laws underpinned by the belief that God, not man, is the measure of all things. Unlike in the Republic, the accumulation of wealth and property will be the right of all citizens, including rulers. But it will operate under strict limits： a maximum of four quanta of property will be allowed by any citizen, while a minimum of one （which will provide a good life though perhaps not a rich one） will be guaranteed. The affinity of such a view with that of John Rawls is striking. The article ends with a brief interview between the reader and Plato, in which some of the above issues are discussed.     

Teaching the Bible in the schools of the Labor and the Kibbutz Movements, 1921–1953

How the challenge of teaching the Bible was met by educators who were members of the Kibbutz and Labor movements during the years before the establishment of the Israeli State is the subject of the following essay. Years ago, Jacobus Schoneveld, (1976), recently followed by Asher Shkedi (2004) proposed dividing educators of the Labor and Kibbutz movements into three types: those who wished to stress “national reconstruction,” those directed toward teaching a “universal humanism” and those seeking to awaken “moral dialogue” and achieve “personal growth.” In fact, such clear-cut lines of demarcation did not exist. The goals were these, but approaches themselves were always mixed. One distinguishes educational goals better by a more simple division into the questions of what is to be taught (religious versus Secular materials) and through which ancillary disciplines. Doing so has the virtue of highlighting how these educators were animated by their quest after how best to teach Biblical morality with the aim of “shaping” the student or achieving “emulation,” especially by generating a “dialogue” between the pupil and the biblical text, leading to “personal growth.” These emphases tell us much about the pre-State educational mentality and pedagogical ideals.     

Nuclear Power: Renaissance or Relapse? Global Climate Change and Long‐Term Three Mile Island Activists’ Narratives

Community narratives are increasingly important as people move towards an ecologically sustainable society. Global climate change is a multi-faceted problem with multiple stakeholders. The voices of affected communities must be heard as we make decisions of global significance. We document the narratives of long-term anti-nuclear activists near the Three Mile Island (TMI) nuclear power plant who speak out in the dawn of a nuclear renaissance/relapse. While nuclear power is marketed as a “green” solution to global warming, their narratives reveal three areas for consideration; (1) significant problems with nuclear technology, (2) lessons “not” learned from the TMI disaster, and (3) hopes for a sustainable future. Nuclear waste, untrustworthy officials and economic issues were among the problems cited. Deceptive shaping of public opinion, nuclear illiteracy, and an aging anti-nuclear movement were reasons cited for the lessons not learned. However, many remain optimistic and envision increased participation to create an ecologically-balanced world.     

What is the Good/ Good of the FORM of the GOOD?

‘Good’ is nothing specific but is transcendentally or generally applied over specific, and specified, ‘categories’. These ‘categories’ may be seen—at least for the purposes of this note—as under Platonic Forms. The rule that instances under a category or form need a Form to be under is valid. It may be tautological: but this is OK for rules. Not being specific, however, ‘good’ neither needs nor can have a specifying Form. So, on these grounds, the Form of the Good is otious. Any rule of the kind, ‘Everything needs a Form, so good needs a Form of the Good’ is mistaken, in that good is not a kind, but a transcendental. To give a Form to the transcendental ‘good’ is a mistake: it is a Rylian category mistake. And the Form of the Good either does no work, or works unprofitably in any but an aesthetic sense.     

If the boy loves the girl and the girl loves the dog,does the boy love the dog?: The overgeneralization of verbal transitive inference skills

Two studies investigated 4- to 10-year-old children's capacity to make verbal transitive inferences. The results of the two studies suggest that the development of transitive inference skills follows a specific to general developmental path, and that children overgeneralize their verbal transitive inference skills to inappropriate relational terms prior to determining the general principle that underlies the use of relational terms in transitive sentences.