Comparing several robust tests of stochastic equality with ordinally scaled variables and small to moderate sized samples

In a comparison of 2 treatments, if outcome scores are denoted by X in 1 condition and by Y in the other, stochastic equality is defined as P(X < Y) = P(X > Y). Tests of stochastic equality can be affected by characteristics of the distributions being compared, such as heterogeneity of variance. Thus, various robust tests of stochastic equality have been proposed and are evaluated here using a Monte Carlo study with sample sizes ranging from 10 to 30. Three robust tests are identified that perform well in Type I error rates and power except when extremely skewed data co-occur with very small n. When tests of stochastic equality might be preferred to tests of means is also considered.     

Physicians' perceptions of compliance and attitudes toward complementary care

31 surveyed physicians perceived that between one-third and two-thirds of patients do not comply with instructions, and that nearly one-third of those who comply do not show optimal treatment response. The physicians expressed concerns about the validity and cost of complementary approaches that might increase medical compliance and enhance treatment response.     

Religion and Spirituality among American Indian,South Asian,Black, Hispanic/Latina,and White Women in the Study on Stress,Spirituality, and Health

Social scientists have increasingly recognized the lack of diversity in survey research on American religion, resulting in a dearth of data on religion and spirituality (R/S) in understudied racial and ethnic groups. At the same time, epidemiological studies have increasingly diversified their racial and ethnic representation, but have collected few R/S measures to date. With a particular focus on American Indian and South Asian women (in addition to Blacks, Hispanic/Latinas, and white women), this study introduces a new effort among religion and epidemiology researchers, the Study on Stress, Spirituality, and Health. This multicohort study provides some of the first estimates of R/S beliefs and practices among American Indians and U.S. South Asians, and offers new insight into salient beliefs and practices of diverse racial/ethnic and religious communities.     

Critical note on Williamson: A defence of the actualism‐possibilism debate

In his book Modal Logic as Metaphysics, Williamson argues that the traditional actualist‐possibilist debate should be abandoned as hopelessly unclear and that we should get on with the clearer contingentism‐necessitism debate. We think that Williamson’s pessimism is not warranted by the brief arguments he gives. In this paper, we explain why and provide a clear formulation of the traditional actualist‐possibilist debate.     

Optimism and Longevity Among Japanese Older Adults

Journal of Happiness Studies - Optimism has been linked to better physical health across various outcomes, including greater longevity. However, most evidence is from Western populations, leaving...     

Integrating Social Identity and the Theory of Planned Behavior: Predicting Withdrawal from an Organizational Recruitment Process

This study develops and tests a model of applicant withdrawal. Drawing on tenets from social identity theory and the theory of planned behavior, this study proposes that applicants who highly identify with an organization will experience higher pursuit intentions and subsequently be less inclined to withdraw from recruitment. Data were collected from a sample of 669 applicants to the U.S. military at 2 intervals, separated by 3 months. Strong support was found for the proposed theoretical model. Implications for research and practice will be discussed.     

Response: Clinical wisdom and evidence-based medicine are complementary

A long-debated question in the philosophy of health, and contingent disciplines, is the extent to which wise clinical practice ("clinical wisdom") is, or could be, compatible with empirically validated medicine ("evidence-based medicine"--EBM). Here we respond to Baum-Baicker and Sisti, who not only suggest that these two types of knowledge are divided due to their differing sources, but also that EBM can sometimes even hurt wise clinical practice. We argue that the distinction between EBM and clinical wisdom is poorly defined, unsupported by the methodology employed, and ultimately incorrect; crucial differences exist, we argue, not in the source of a particular piece of clinical knowledge, but in its dependability. In light of this subtle but fundamental revision, we explain how clinical wisdom and EBM are--by necessity--complementary, rather than in conflict. We elaborate on how recognizing this relationship can have far-reaching implications for the domains of clinical practice, medical education, and health policy.