The sanctity of life: The role of purity in attitudes towards abortion and euthanasia

Although abortion and euthanasia are highly contested issues at the heart of the culture war, the moral foundations underlying ideological differences on these issues are mostly unknown. Given that much of the extant debate is framed around the sanctity of life, we argued that the moral foundation of purity/sanctity—a core moral belief that emphasises adherence to the “natural order”—would mediate the negative relationship between conservatism and support for abortion and euthanasia. As hypothesised, results from a nation-wide random sample of adults in New Zealand (N = 3360) revealed that purity/sanctity mediated the relationship between conservatism and opposition to both policies. These results demonstrate that, rather than being motivated by a desire to reduce harm, conservative opposition to pro-choice and end-of-life decisions is (partly) based on the view that ending a life, even if it is one's own, violates God's natural design and, thus, stains one's spiritual purity.     

重视“养生”是件好事

继前些时候五百学者在南昌研讨"道教思想与中国社会发展进步"之后,近日学者们又云集广州,研讨"道教与养生". "道"的治身、养生说,以黄老"天人合一,气化宇宙"之说为基础,认为在天地为阴阳二气,周流运行不止;在人身为元神精气,生命存活之本.天地间道气长存,生生不息,人身中元神精气亦可锻炼保养.这其中有对人与自然关系和谐的讲究,也有对人自身调适和谐的学问.     

The emergence of "family integrity" in later life

In contrast to the rich and abundant literature on the early stages of the family life cycle, there are relatively few theoretical accounts of family developmental processes in the second half of life. In an effort to address this imbalance, we introduce the concept of "family integrity" to refer to the ultimate, positive outcome of an older adult's developmental striving toward meaning, connection, and continuity within his or her multigenerational family. Subjectively, for the older adult, family integrity may be experienced as a deep and abiding sense of peace and/or satisfaction with his or her multigenerational family relationships, past, present, and future. It is the result of a growing concern for relational closure that typically begins to emerge in mid-life and gains ascendance in later-life. Objectively, at the level of observable relational processes, it is manifest in three interrelated competencies of the family as a system: (a) the transformation of relationships over time in a manner that is dynamic and responsive to the changing life cycle needs of individual family members, (b) the resolution or acceptance of past losses or family conflicts, with the dead as well as the living, and (c) the shared creation of meaning by passing on individual and family legacies within and across generations. As a construct, family integrity involves processes at multiple levels of social organization. At the individual level, it refers to an older adult's inner experience of satisfaction or "completeness" in the context of his or her family relationships. At the family level, it refers to observable relational competencies and transactions that contribute directly to an elder's sense of meaning, purpose, and connection with others. Simultaneously, at the level of culture and society, there are values and rituals that influence whether individuals experience meaning and purpose within the multigenerational family.     

From dissonant dominance to synchronic sanctity: Relational extraction as counter-resonance to extractivism

There is a growing tendency within various disciplines of the humanities to conflate the terms extraction and extractivism. While the first word has many everyday uses—tooth extraction, vanilla “extract”—the latter term was specifically coined to identify a malevolent imaginary that indemnifies the removal of so-called “resources,” especially when that displacement involves layers of violence and/or looks solely to satisfy a particular economic aim. Given these disparate denotations, the unqualified use of “extraction” synonymously with “extractivism” introduces unnecessary ambiguity, inviting divergent arguments that ultimately diminish an otherwise worthy discussion and losing sight of the grave issues that underlie the conversation's original intent. As such, this essay investigates the biblical origins of this false equivalency and suggests how this usage might be disentangled to properly recenter the malevolence its users are attempting to describe.     

"Flash for life": Community-based prompting for safety belt promotion

A community-based strategy for promoting safety belt use was field-tested in two adjacent rural communities, one populated by a preponderance of students, faculty, and staff of a major university. The intervention involved the front-seat passenger of a stopped vehicle displaying to the driver of an adjacent, stopped vehicle an 11 x 14 inch flash card that read, "PLEASE BUCKLE UP-I CARE." If the driver buckled up, the "flasher" flipped over the card and displayed the message, "THANK YOU." This flash card was shown to 1,087 unbuckled drivers; 82% of these drivers looked at the flash card and 22% of these complied with the buckle-up request. Compliance was not influenced by the age or gender of the "flasher" (young child vs. college student), nor by the gender of the driver; but significantly more drivers in the university town buckled up following the flash card presentation (25% mean compliance in the college town vs. 14% in the other community). To date, over 2,000 individuals have received a buckle-up flash card for their own use.     

Commentary on "Quantifying the value of human life

...In his article, "Quantifying the value of human life for cost accounting of safeguards," L. Eugene Arnold proposes a cost-benefit analysis to address three allocation issues concerning the very expensive program of blood monitoring proposed by Sandoz at the time it placed Clozaril...on the American market....It is important to realize that the use of seemingly value-free procedures to arrive at answers to ethically complex questions does not eliminate the values that underlie the choice of variables to be analyzed. The analyses employed by the author to three ethical questions illustrate this point very well....     

读《抱朴子》的“生”“命”

《抱朴子》的“生”“命”其实是平实的,在许多地方并没有我们现代人赋予的神秘,如在《抱朴子》中,“我命在我不在天”的命题,“命”就不是指的命运之义,也不是后世“性”与“命”对举的“命”。仙,也不是指存在于另一个世界的“仙界”,是指人通过以包括服食金丹为主要手段的各     

Life stress, the "kindling" hypothesis, and the recurrence of depression: considerations from a life stress perspective

Major depression is frequently characterized by recurrent episodes over the life course. First lifetime episodes of depression, however, are typically more strongly associated with major life stress than are successive recurrences. A key theoretical issue involves how the role of major life stress changes from an initial episode over subsequent recurrences. The primary conceptual framework for research on life stress and recurrence of depression is the "kindling" hypothesis (R. M. Post, 1992). Despite the strengths of the kindling hypothesis, a review of the research literature reveals inconsistencies and confusion about life stress and its implications for the recurrence of depression. Adopting a life stress perspective, the authors introduce 3 major themes that resolve the inconsistencies in the current literature. They integrate these themes and extrapolate the ideas with available data to develop a preliminary framework for evaluating competing explanatory models and to guide research on life stress and the recurrence of depression.     

Stressful life events, bipolar disorder, and the "kindling model"

A common misconception is that bipolar disorder is an endogenous process. However, previous research suggests a role for life events in the onset of and recovery from bipolar episodes. Yet, there remains some question as to whether the relationship between life events and onset changes over the course of the disorder as a result of the number of episodes an individual has experienced. Using a rigorous interview measure of stressful life events, the current study tested the kindling model (R. M. Post, 1992), which theorizes that major life events play a diminishing role over the course of illness in bipolar patients. Analyses revealed that the number of episodes experienced does not appear to have a significant effect on bipolar 1 patients' reactivity to external stressors. In addition, the results suggest that a more complex relationship exists among age, stress, and onset of new episodes than can be adequately explained by the kindling model.