Proneness to shame, proneness to guilt, and psychopathology.

The links between shame and guilt and psychopathology were examined. In 2 studies, 245 and 234 undergraduates completed the Self-Conscious Affect and Attribution Inventory, the Symptom Checklist 90, the Beck Depression Inventory, the State-Trait Anxiety Scale, and the Attributional Style Questionnaire. Results failed to support Lewis's (1971) notion that shame and guilt are differentially related to unique symptom clusters. Shame-proneness was strongly related to psychological maladjustment in general. Guilt-proneness was only moderately related to psychopathology; correlations were ascribable entirely to the shared variance between shame and guilt. Although clearly related to a depressogenic attributional style, shame accounted for substantial variance in depression, above and beyond attributional style.     

Reply to Ellis and to Handfield on essentialism,laws, and counterfactuals

Peter Singer has argued that there are good utilitarian reasons for rejecting the prospect of superlongevity: developing technology to double (or more) the average human lifespan. I argue against Singer's view on two fronts. First, empirical research on happiness indicates that the later years of life are (on average) the happiest, and there is no reason to suppose that this trend would not continue if superlongevity were realized. Second, it is argued that there are good reasons to suppose that there will be a certain amount of self-selection: the happiest are more likely to adopt superlongevity technology. This means that the adoption of superlongevity technology will have the effect of raising the level of aggregate utility.     

Replies to Wallace,Queloz, and Kirwin

In this article, I reply to the comments offered by R. Jay Wallace, Matthieu Queloz, and Claire Kirwin on my book, The Will to Nothingness. An Essay on Nietzsche's Genealogy of Morality (OUP, 2021). These comments and my replies cover central features of the book, including my analysis of ressentiment as an expression of the will to power; the concept of self-undermining functionality I introduce to make sense of Nietzsche's critique of the ascetic ideal; and my reasons for omitting to examine the “unconditional will to truth,” which he presents as the latest embodiment of this ideal.     

Response to Alcoff,Ferguson, and Bergoffen

This paper responds to comments, queries, and criticisms offered by Alcoff, Bergoffen, and Ferguson at a scholar's session on my work held at the annual meeting of the Society for Phenomenology and Existential Philosophy in October 2001. Responding to Alcoff, I highlight my understanding of liberation in the context of a Nietzschean and a Latin American feminism and the politics of conceptualizing “resistance” in postcolonial theory. Responding to Ferguson, I address, among other issues, the often misunderstood distinction between postcolonialism and postmodernism, as well as related implications regarding some postcolonial feminists' qualified appeals to universals and women's rights. Responding to Bergoffen, I advocate on behalf of cultural formations supportive of the feminist affirmation of life and of radical subjectivities that challenge gender orthodoxies.     

Neuroticism, extroversion, and response to stress

The study evaluated the role of dispositional determinants in the mediation of response to stress. Thirty-five undergraduate females were assigned to one of four groups according to scores on the neuroticism and extroversion scales of the Eysenck Personality Inventory. The Induced Affect research paradigm was adapted as a stress analog procedure and, following a baseline phase, subjects were run in alternating relaxation and arousal phases. Both univariate and multivariate analyses were completed. Neurotic introverts tended to label IA generated arousal as fear whereas neurotic extroverts tended to label arousal as anger.