Are sexualized women complete human beings? Why men and women dehumanize sexually objectified women

Focusing on the dehumanization of sexually objectified targets, study 1 tested the extent to which objectified and non‐objectified male and female publicity photos were associated with human compared to animal concepts. Results confirmed the hypothesis that, among all targets, only objectified women were associated with less human concepts. This pattern of results emerged for both male and female participants but likely for different reasons. Study 2 directly looked at female and male participants' affinity with sexually objectified women. Results indicated that the more women distanced themselves from sexually objectified women the more they dehumanized them, whereas men's sexual attraction moderated their tendency to dehumanize female targets. In study 3, this latter motivation was operationalized as the activation of a sex goal and showed to trigger man's but not woman's dehumanization of female targets. Overall, the present set of studies show that only sexually objectified women are dehumanized by both men and women but for different reasons. Whereas sexual attraction shifts a men's focus of a female target away from her personality onto her body triggering a dehumanization process, women are more inclined to dehumanize their sexually objectified counterparts the more they distance themselves from these sexualized representations of their gender category. Copyright © 2011 John Wiley & Sons, Ltd.     

Are there human rights?

Conclusion In conclusion, I have tried to show that if there are any rights at all, legal, moral and political, there are at least the sorts of human rights cited in the Universal Declaration, rights which extend beyond the slender base provided by Hart's right to be free and which include the right to an adequate human life for everyone, rights shared by all, rights that, as rights, imply correlative duties. Even though the duties thus implied are admittedly imperfect, as rights, they confer upon right-holders, the authority to obligate others.I have argued for the most part against regarding any rights, even some human, rights (interchangable here with manifesto rights, welfare rights, rights of recipience, social and economic rights, programme rights, Fawcett calls them, positive in rem rights) as claims to rights or proposals for adoption as rights. I have argued that to have a right of any kind, including especially a human right, one shared by and held equally by all human beings,while not unconditional or unalterable, is fundamentally important, - to return once again to Feinberg's definition at the opening of this paper. A human right is fundamentally important, however, only if it, too, implies an obligation on the part of other people, one in which other people are obligated to use their power and resources to make things happen. To havea right is to be in a position to impose corresponding obligations on others. As Kant pointed out, a right of any kind gives a right holder a title to compel.

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Are you free? Invitations to theology

Books reviewed in this article:
David Ford, Theology: A Very Short Introduction
Gareth Jones, Christian Theology: A Brief Introduction     

Are women adult human females?

Philosophical Studies - Are women (simply) adult human females? Dictionaries suggest that they are. However, philosophers who have explicitly considered the question invariably answer no. This...     

Are there universal human being skills?

The issue of what constitutes a skilled human being is fundamental to counselling and psychotherapy. Furthermore, multicultural counselling and therapy is based on the two primary assumptions of common humanity and cultural diversity. However, nowhere have I seen in the psychotherapy theory and the multicultural literature the issue addressed of whether there are universal human being skills that underlie and transcend cultural diversity. By 'universal human being skills' I mean skills that characterize the good or effective person regardless of the culture or country in which they live. Arguably the widespread possession of such human skills throughout the world is fundamental to creating happiness and avoiding suffering on a daily basis. Furthermore, the survival of the species depends on the existence of sufficient good or skilled human beings to protect the interests of future generations.     

Are we free to imagine what we choose?

It has long been recognized that we have a great deal of freedom to imagine what we choose. This paper explores a thesis—what we call “intentionalism (about the imagination)”—that provides a way of making this evident (if vague) truism precise. According to intentionalism, the contents of your imaginings are simply determined by whatever contents you intend to imagine. Thus, for example, when you visualize a building and intend it to be of King’s College rather than a replica of the college you have imagined the former rather than the latter because you intended to imagine King’s College. This is so even if the visual image you conjure up equally resembles either. This paper proposes two kinds of counterexamples to intentionalism and discusses their significance. In particular, it sketches a positive account of how many sensory imaginings get to be about what they are about, which explains how the causal history of our mental imagery can prevent us from succeeding in imagining what we intended.

     

Do commodities reproduce themselves through human beings? Toward an ecology of goods

The argument of this paper—'an ecology of goods'—could be summarized as follows: Goods exist only in relation to each other. Goods form groups, and in time higher organizational levels, groups of groups, i.e. networks of artifacts emerge. Mass consumption society is the most developed manifestation of this organizing process. The process of association and dissociation of goods is only partly controllable through human decisions. Human beings making decisions about buying, using and disposing of goods are constrained by the “logic” of the general organizing process. This process emerges out of different kinds interactions between commodities and feedback cycles with unintended consequences. In routinization and institutionalization processes commodity interactions become stabilized, i.e. the fidelity of replicative cycles increases. From this perspective, a system of commodities could be seen as an entity, which reproduces itself in a continuous resource exchange with its co‐actors and environment. In a system there is both a tendency toward functional differentiation and integration with other systems. Accordingly, systems of goods are cyclic processes within processes rather than given stable entities. This approach places many theoretical and practical problems of consumer society in a new perspective.     

Are the ethnically tolerant free of discrimination,prejudice and political intolerance?

We hypothesized that the ethnically tolerant (i.e., people who are anti‐ethnocentric and score very low on a measure of ethnocentrism) would perceive people with extremely incompatible values and beliefs as out‐groups and would engage in discrimination, prejudice and political intolerance against them. Experiments among Australian citizens in Studies 1 (N = 224) and 2 (N = 283) showed that the ethnically tolerant perceived supporters of a message in favour of mandatory detention of asylum seekers as out‐groups and consequently exhibited discrimination, prejudice and political intolerance against them. Study 3 with 265 U.S. citizens showed that, controlling for liberalism, ethnic tolerance led to prejudice against out‐groups. This was replicated with 522 UK citizens in Study 4, which also showed that social identity, and not moral conviction, mediated the link between ethnic tolerance and prejudice. The findings suggest that the ethnically tolerant can be discriminatory, prejudiced and politically intolerant against fellow humans.     

Are free testosterone and cortisol concentrations associated with training motivation in elite male athletes?

ObjectivesTo examine correlative associations between salivary free testosterone (T) and cortisol (C) concentrations and training motivation in elite male athletes.DesignSingle group, longitudinal design with repeated measures.MethodsParticipants (n = 15) completed a 5-week progressive resistance training programme. Across 2 weekly workouts, pre and post measures of salivary free T and C concentrations were taken along with voluntary chosen workload, as a proxy for training motivation. Strength and body mass were assessed pre and post training.ResultsIndividual changes in pre-workout free T concentrations correlated strongly to voluntary workloads (pooled r = 0.81, p < 0.001). Pre-workout free C concentrations was weakly correlated to voluntary workload (pooled r = 0.35). Pre-workout hormones (r = 0.57–0.89) and the strength gains were also related.ConclusionsThe salivary free T concentrations of male athletes presented before training were strongly associated with subsequent voluntary workloads, indicating a potential link to training motivation.     

Are human bodies represented differently from other objects? Experience shapes object representations

This study investigated the cognitive organization of the human body representation and its relationship to other object representations. It addressed whether (1) all objects and their parts were organized similarly, (2) animate objects and their parts were organized differently from inanimate objects and their parts, and (3) the human body was organized differently from all other objects. The relations among the parts of three exemplar objects (human body, bear, and bicycle) were examined. Participants performed a series of sorting tasks using stimulus cards illustrating various part and part combinations of these objects; the cards were constructed so that the same strategies could be used to categorize all three objects. Dissimilarity data were analysed using multidimensional scaling techniques. Results indicated that the human body was organized differently from the other objects, and that categorization did not follow the animate–inanimate distinction. Although animate objects were represented more on their visual characteristics and inanimate objects were represented more on functional characteristics, the human body was represented on its ability to perform actions. Representations of the other objects suggested that their organization was embodied in that they appear to be shaped by how the human body interacts, or doesn't interact, with the object.     

Are transitions in human gait determined by mechanical,kinetic or energetic factors?

It is currently unclear whether it is the need to maintain metabolic efficiency, the need to keep skeletal loading below critical force levels, or simple mechanical factors that drive the walk-to-run (W-R) and run-to-walk (R-W) transitions in human gait. Eighteen adults (9 males and 9 females) locomoted on an instrumented treadmill using their preferred gait. Each completed 2 ascending (W-R) and 2 descending (R-W) series of trials under three levels of loading (0%, 15% and 30% body weight). For each trial, participants locomoted for 60 s at each of 9 different speeds--4 speeds both above and below their preferred transition speed (PTS) plus their PTS. Evidence was sought for critical levels of key kinetic (maximum vertical force, impulse, first peak force, time to first peak force and maximum loading rate), energetic (oxygen consumption, transport cost) and mechanical variables (limb lengths, strength) predictive of the gait transition. Analyses suggested the kinetic variables of time to first peak force and loading rate as the most likely determinants of the W-R and R-W transitions.     

Social context of human aggression: Are we paying too much attention to gender?

A considerable research literature has examined gender differences in aggressive behavior. This paper argues that such emphasis on gender effects in human aggression is misplaced, and it presents a focused review of research on (a) gender roles versus gender as predictors of aggression, (b) gender differences in direct and indirect aggression, (c) aggression in the context of interpersonal relationships, and (d) gender effects in psychological aggression. The authors conclude with the suggestion that gender has relatively weak effects on aggressive behavior and propose that the role of gender in aggression can be better understood by examining the context in which aggressive action takes place.     

Are Caribbean reef sharks,Carcharhinus perezi,able to perceive human body orientation?

The present study examines the potential capability of Caribbean reef sharks to perceive human body orientation, as well as discussing the sharks’ swimming patterns in a person’s vicinity. A standardized video method was used to record the scenario of single SCUBA divers kneeling in the sand and the approach patterns of sharks, combined with a control group of two divers kneeling back-to-back. When approaching a single test-subject, significantly more sharks preferred to swim outside the person’s field of vision. The results suggest that these sharks are able to identify human body orientation, but the mechanisms used and factors affecting nearest distance of approach remain unclear.     

What does the free man worship?

International Journal for Philosophy of Religion -     

Are creationists rational?

Creationism is usually regarded as an irrational set of beliefs. In this paper I propose that the best way to understand why individual learners settle on any mature set of beliefs is to see that as the developmental outcome of a series of “fast and frugal” boundedly rational inferences rather than as a rejection of reason. This applies to those whose views are opposed to science in general. A bounded rationality model of belief choices both serves to explain the fact that folk traditions tend to converge on “anti-modernity”, and to act as a default hypothesis, deviations from which we can use to identify other, arational, influences such as social psychological, economic and individual dispositions. I propose some educational and public policy strategies that might decrease the proportion of learners who find creationism and anti-science in general a rational choice.     

Are Dispositions Reducible?

The traditional analysis of dispositions as conditionals is subject to in-superable difficulties. Recently David Lewis has offered a new, reformed analysis intended to meet objections to the old accounts while remaining reductionist about causal powers. I argue that it succeeds in meeting only some of the objections to its predecessors. For the reductionist programme to succeed, more is needed than the correct analysis of dispositions. If dispositional properties are to be reduced, then the world must contain a reduction base. Prima facie this is not the case: the dispositions of medium-sized objects are only reducible to dispositional properties of the structural parts of the objects. The physically ultimate constituents of matter, sub-atomic particles, are simple, and have no properties that could serve as the grounding of their dispositions. Reductionists make three major responses to this argument, which I evaluate. I conclude that the world does not contain anything to which dispositions could be reduced.