Suffering and the Shape of Well-Being in Buddhist Ethics

This article explores the defense Indian Buddhist texts make in support of their conceptions of lives that are good for an individual. This defense occurs, largely, through their analysis of ordinary experience as being saturated by subtle forms of suffering (du?kha). I begin by explicating the most influential of the Buddhist taxonomies of suffering: the threefold division into explicit suffering (du?kha-du?khatā), the suffering of change (vipari?āma-du?khatā), and conditioned suffering (sa?skāra-du?khatā). Next, I sketch the three theories of welfare that have been most influential in contemporary ethical theory. I then argue that Buddhist texts underdetermine which of these theories would have been accepted by ancient Indian Buddhists. Nevertheless, Buddhist ideas about suffering narrow the shape any acceptable theory of welfare may take. In my conclusion, I argue that this narrowing process itself is enough to reconstruct a philosophical defense of the forms of life endorsed in Buddhist texts.     

Belief in Magic Predicts Children's Selective Trust in Informants

Children are able to distinguish between regular events that can occur in everyday reality and magical events that are ordinarily impossible. How do children respond to a person who brings about magical as compared with ordinary outcomes? In two studies, we tested children's acceptance of informants' claims when the informants had produced either magical or ordinary outcomes. In Study 1, children's skeptical or credulous stance toward magic predicted their endorsement of the claims made by the informants. Children who were more credulous were likely to accept information from the informant who had produced magical outcomes. In Study 2, a brief manipulation was only partially effective in changing children's initial stance toward magic. Their initial stance toward magic continued to predict their acceptance of information from the informant who had produced magical outcomes.     

Feasibility and effectiveness of school-based relaxation in lowering blood pressure

Progressive muscle relaxation (PMR) is a broadly useful anxiety reduction technique that has been found to lower blood pressure (BP) in essential hypertension. The present investigation is the first to evaluate the feasibility and efficacy of wide-scale PMR instruction as a public health promotion strategy aimed at adolescents. Students (N = 1,400) in Grades 9 and 10 at two large Baltimore City public high schools underwent BP screening; those with BP persistently above the 85th percentile were randomly assigned to (a) 12 weeks daily PMR instruction provided in class for academic credit or (b) a control condition. The latter students had their BP measured at the same frequency as the PMR students and completed the PMR course during the following year. Approximately two thirds of eligible students entered and completed the study. Results demonstrated that treatment students (n = 51) enjoyed daily PMR, mastered the technique, and achieved reduced systolic BP at posttest relative to the untrained controls (n = 59). At follow-up 4 months later, group BP differences were not significant. Implications for use of PMR to promote cardiovascular health are discussed.     

Midline and off-midline tongue and right- and left-hand vibrotactile thresholds of stutterers and normal-speaking individuals

Vibrotactile thresholds for 7 male stutterers and 7 normal-speaking men (age range for both groups = 19 to 32 yr.) were obtained from the right, midline, and left sides of the lingual dorsum, and the thenar eminences of both hands. The stutterers showed slightly higher (less sensitive) mean thresholds than the normal speakers for all three lingual test sites. This was not the case for the thresholds obtained from both hands. The preliminary data suggest that oral peripheral sensory integrity might be somewhat different for stutterers than for normal-speaking individuals.     

Judgments About Fact and Fiction by Children From Religious and Nonreligious Backgrounds

In two studies, 5‐ and 6‐year‐old children were questioned about the status of the protagonist embedded in three different types of stories. In realistic stories that only included ordinary events, all children, irrespective of family background and schooling, claimed that the protagonist was a real person. In religious stories that included ordinarily impossible events brought about by divine intervention, claims about the status of the protagonist varied sharply with exposure to religion. Children who went to church or were enrolled in a parochial school, or both, judged the protagonist in religious stories to be a real person, whereas secular children with no such exposure to religion judged the protagonist in religious stories to be fictional. Children's upbringing was also related to their judgment about the protagonist in fantastical stories that included ordinarily impossible events whether brought about by magic (Study 1) or without reference to magic (Study 2). Secular children were more likely than religious children to judge the protagonist in such fantastical stories to be fictional. The results suggest that exposure to religious ideas has a powerful impact on children's differentiation between reality and fiction, not just for religious stories but also for fantastical stories.