Maternal age, investment, and parent-child conflict: a mediational test of the terminal investment hypothesis

Drawing on the evolutionary terminal investment hypothesis and Trivers' (1974) parent-offspring conflict theory, we advance and evaluate a mediational model specifying why and how maternal age, via mating effort and parental investment, affects mother-child conflict. Data from a longitudinal study of 757 families indicate that (a) older maternal age predicts lower mating effort during the child's first 5 years of life, and (b) thereby, higher maternal investment in middle childhood when the child is around 10 years old. (c) Higher maternal investment, in turn, forecasts less child-perceived mother-child conflict in adolescence (age 15). These results proved robust against theoretically relevant covariates (family resources, parity, maternal education, and maternal personality characteristics) and in the context of an autoregressive model. Study limitations are noted and results are discussed in terms of the unique contributions of an evolutionary perspective to the determinants-of-parenting literature.     

Stress-induced facilitation of host response to bacterial challenge in F344 rats is dependent on extracellular heat shock protein 72 and independent of alpha beta T cells

Activation of the in vivo stress response can facilitate antibacterial host defenses. One possible mechanism for this effect is stress-induced release of heat shock protein 72 (Hsp72) into the extracellular environment. Hsp72 is a ubiquitous cellular protein that is up-regulated in response to cellular stress, and modulates various aspects of immune function including macrophage inflammatory/bactericidal responses and T-cell function when found in the extracellular environment. The current study tested the hypothesis that in vivo extracellular Hsp72 (eHsp72) at the site of inflammation contributes to stress-induced restricted development of bacteria, and facilitated recovery from bacteria-induced inflammation, and that this effect is independent of alpha beta (αβ) T cells. Male F344 rats were exposed to either inescapable electrical tail-shocks or no stress, and subcutaneously injected with Escherichia coli (ATCC 15746). The role of eHsp72 was investigated by Hsp72-immunoneutralization at the inflammatory site. The potential contribution of T cells was examined by testing male athymic (rnu/rnu) nude rats lacking mature αβ T cells and heterozygous thymic intact control (rnu/+) rats. The results were that stressor exposure increased plasma concentrations of eHsp72 and facilitated recovery from bacterial inflammation. Immunoneutralization of eHsp72 at the inflammatory site attenuated this effect. Stressor exposure impacted bacterial inflammation and eHsp72 equally in both athymic and intact control rats. These results support the hypothesis that eHsp72 at the site of inflammation, and not αβ T cells, contributes to the effect of stressor exposure on subcutaneous bacterial inflammation.     

A Capability Approach to Justice as a Virtue

In The Idea of Justice, Amartya Sen argues for an approach to justice that is comparative and realization-based rather than transcendental and institutional. While Sen’s arguments for such an approach may not be as convincing as he thought, there are additional arguments for it, and one is that it provides a unique and valuable platform on which an account of justice as a virtue of social and political actors (including institutions and social movements) can be built. Hence new dimensions of comparison are opened up: some actors are better disposed and more successful than others at leading social change in the direction of greater justice. The main objective of this article is to use the capability approach to construct such an account. Six dimensions of acting justly are identified: (1) reducing capability shortfalls; (2) expanding capabilities for all; (3) saving the worst-off as a first step towards their full participation in economy and society, (4) which is also to be promoted by a system of entitlements protecting all from social exclusion; while (5) supporting the empowerment of those whose capabilities are to expand; and (6) respecting ethical values and legitimate procedures. I conclude by sketching some underlying moral psychology.     

Existentialism And The Environment

This article examines the possible contributions the existentialist tradition might make to environmentalism. I note, first, that Martin Heidegger is a questionable ally, both because his relationship to technology is ambiguous, while his affiliations with the Nazis were not. But the larger existentialist tradition is valuable for the environmental movement because it opens up a field of possibilities for human creativity. Sartre serves as exemplary for the way he struggled with the dialectic between individual autonomy in his early philosophy of freedom, and the needs of the collective as he confronted them in his later turn toward Marxism. But the demands of the collective are more reasonably confronted in the larger legacy of Hegel than in the more limited form they took in Sartre's Marxism. The article concludes that Sartre's struggles can be enlightening to those of us who now seek the joyful wisdom of existential freedom for the individual even as we confront the demands that environmental degradation will place on the collective.     

Crisis and authority in early modern Ashkenaz

The social and intellectual foundations of medieval Judaism were shaken by a series of developments that included the invention of printing, advances in scientific knowledge, humanism, and the commercial revolution. In early modern Ashkenaz, the ensuing crisis centered on questions of ritual transmission and leadership. Minhagbücher composed in seventeenth-century Worms and Frankfurt urged the preservation and reinstatement of medieval customs relating to synagogue worship and rituals practiced in the home, while in some cases newer customs were also incorporated. However, the writings of Rabbi Ya’ir ?ayyim Bacharach were more far-reaching in response to the crisis of authority, as is evident in his forthright independence in matters of ritual and law. Customs could be considered authentic, in his view, provided they were textually based, were proven to be historically reliable, and enjoyed popular consent. His decision to consult kabbalistic sources—a departure from the resistance Kabbalah had encountered in early modern Ashkenaz—rested in part on the theological appeal of mysticism. Reflecting contemporary political philosophy and jurisprudence, Bacharach’s unequivocal endorsement of lay communal authority hinged on its elected status and on the legitimacy of law founded on principles of equity and justice.