Emotional Impact of a Video‐Based Suicide Prevention Program on Suicidal Viewers and Suicide Survivors

In light of continuing concerns about iatrogenic effects associated with suicide prevention efforts utilizing video‐based media, the impact of emotionally‐charged videos on two vulnerable subgroups—suicidal viewers and suicide survivors—was explored. Following participation in routine suicide education as a part of the U.S. Air Force Suicide Prevention Program's video‐based community briefing, a sample of young active duty airmen demonstrated small decreases in positive emotional states and larger decreases in negative emotional states, especially among suicidal females. No evidence of iatrogenic effects were observed among suicidal or survivor subgroups when compared to controls. Results support the use of video‐based media as a safe educational strategy that might actually serve to decrease emotional distress among vulnerable subgroups.     

An Inquiry into Relationship Suicides and Reciprocity

Few theories on suicide have been grounded in the norm of reciprocity. There is literature on suicide, however, describing motivations such as retaliation and retreat which can be interpreted as modes of adaptation to the norm of reciprocity. We propose a reciprocity‐based theory to explain suicides associated with relationship problems. Employing a content analysis of suicide notes, we tested the theory, finding evidence of exploitation, exploiter guilt, retaliation, and retreat as motives for committing relationship‐based suicide. Reciprocity‐based note writers were more likely to have used alcohol or drugs in the hours prior to committing suicide, and they were also more likely to have made their intentions known beforehand. Implications for future research as well as for suicide prevention are discussed.     

THE PRAGMATIC TURN IN THE STUDY OF RELIGION

Jeffrey Stout's Democracy and Tradition puts forward a complex argument in favor of American democracy as a healthy and legitimate moral and political tradition in itself. Stout does not dwell on the place of his own work in the “pragmatic” approach to the study of religion in the last thirty years. This paper attempts to situate Stout's work in the approach to religion identified with Mary Douglas and Wayne Proudfoot and to suggest some of the consequences for comparative religious ethics of his making that “pragmatic turn.”