Coming to Terms with Our Regrets

This article focuses on the personal experience of regret and the importance of coming to terms with our regrets. It begins with a sermon preached by the first author in which the issue of regret is explored by means of a summary of the film The Big Kahuna, continues with a discussion of recent articles (Tomer and Eliason, Existential and spiritual issues in death attitudes, 2008; Mannarino et al., Existential and spiritual issues in death attitudes, 2008) on the concept of regret formulated by Landman (Landman, Regret: A theoretical and conceptual analysis, 1987; Regret: The persistence of the possible, 1993), and on regret therapy, and concludes with a pastoral care case in which a dying woman expresses both future-related and past-related regrets. The case is interpreted in light of regret therapy’s emphasis on parabolic experiences and reframing techniques.     

Anxiety and the Face of the Other: Tillich and Levinas on the Origin of Questioning

With almost a century of historical distance between Heidegger’s retrieval of the question of being and contemporary concern about the Other, we have accrued invaluable experiences for critical leverage about what it is to ask one another questions. I offer a sketch aimed at adapting Tillich’s theological system grounded in existential questioning to today by juxtaposing him with Levinas’ philosophical ethics. Tillich and Levinas provide motive for reflection on the topic of questioning in particular. In the case of Tillich, questions constitute a crucial moment in the dialogue between our contemporary existential situation and religious symbols, or in what he called the ‘method of correlation.’ Furthermore, Tillich locates in the very structure of questioning the germ of our participation in our essential nature despite existential disruption. Beneath his more provocative and prophetic discourse on the absolute desolation and height of the Other, Levinas sees in questions a different kind of possibility. It is not our essential and existential selves, but oneself and the absolutely Other who come together in the question yet retain their infinite difference. Heidegger is the immediate predecessor from whom both Tillich and Levinas inherit a predilection for reflection on questioning. What is at stake is not merely the legacy of Heidegger’s construal of questioning, but, more importantly here, the fundamental sources Tillich and Levinas posit as the origin of our questioning.     

Liberalism and the general justifiability of punishment

I argue that contemporary liberal theory cannot give a general justification for the institution or practice of punishment, i.e., a justification that would hold across a broad range of reasonably realistic conditions. I examine the general justifications offered by three prominent contemporary liberal theorists and show how their justifications fail in light of the possibility of an alternative to punishment. I argue that, because of their common commitments regarding the nature of justification, these theorists have decisive reasons to reject punishment in favor of a non-punitive alternative. I demonstrate the possibility of this alternative by means of a careful examination of the nature of punishment, isolating one essential characteristic—the aim to impose suffering—and showing how this characteristic need not guide enforcement. There is logical space for a forceful and coercive, yet non-punitive method of enforcement. This fact poses difficulties for many classical and contemporary justifications of punishment, but it poses particularly crippling problems for general liberal justifications.

Change it Up: Inactivity and Repetitive Activity Reduce Creative Thinking

Across three experiments, we show that a change in the levels of physical activity increases creative thinking, whereas inactivity or repetitive activity lowers it. Participants walking forward were more creative the first few minutes of initiating physical activity than those sitting, or those merely watching changing scenery, and these effects dissipated when they continued the forward movement over time (within 8 minutes). Furthermore, merely anticipating a change in physical activity, for example, when participants were aware a task is coming to its conclusion, also increased creative thinking. We hypothesize that a change in physical activity cues the need to navigate new situations, and thus, can increase mental flexibility and creative thinking to deal with new circumstances. But once people habituate to their physical state, either of being at rest or being in motion, their level of creative thinking also returns to baseline levels. We confirm that mood, feelings of achievement, and energy are not responsible for the observed effects.     

Investigating Socioeconomic Disparities in the Potential Healthy Eating and Physical Activity Environments of Churches

Journal of Religion and Health - Faith-based settings have the potential to improve health in underresourced communities, but little research has quantified and compared health-promoting elements...     

A debunking explanation for moral progress

Philosophical Studies - According to “debunking arguments,” our moral beliefs are explained by evolutionary and cultural processes that do not track objective, mind-independent moral...     

Christian and Political Conservatism Predict Opposition to Sexual and Gender Minority Rights through Support for Christian Hegemony

Although significant strides have been made for sexual and gender minority (SGM) rights in the United States, there continues to be opposition to SGM rights from many conservative Christians and political conservatives. In this study, we investigate this opposition by examining support for Christian hegemony (i.e., the idea that Christianity should be the norm and Christians should be in power in the United States) and unawareness of Christian privilege (i.e., unearned advantages for Christians) as religiopolitical variables that help to explain the association between Christian and political conservatism and opposition to a host of SGM rights (same-sex marriage, same-sex adoption, nondiscrimination policies in jobs and housing for SGMs, and bills regarding transgender public bathroom use). Based on structural equation modeling analysis with heterosexual cisgender Christian (n = 688) and Areligious (n = 327) students, we demonstrate that support for Christian hegemony and unawareness of Christian privilege help to explain the association between Christian and political conservatism and opposition to SGM rights. These findings advance our understanding of a new type of religious-based variable focused on religious power and privilege to help understand conservative religious and political opposition to SGM rights. Limitations, implications, and directions for future research also are discussed.     

Facing away from the interviewer: Evidence of little benefit to eyewitnesses' memory performance

Averting gaze from another person's face generally improves cognitive performance, yet, little is known about how witnesses' gaze direction affects their recall during investigative interviews. Here, participants witnessed a video-recorded incident, and were interviewed via free recall and closed questions following a short delay. In Experiment 1, participants either faced the interviewer or faced away during the interview. In Experiment 2, alongside this manipulation, the interviewer also either faced the witness or faced away. In Experiment 3, witness gaze direction was manipulated alongside rapport-building. In Experiment 4, the effect of facing away was directly compared with that of eye-closure. Mini meta-analysis of all four experiments showed that the effect of witness gaze direction on memory performance was minimal. Furthermore, neither aversion of interviewer's gaze nor rapport-building magnified this effect. Added to the cumulative literature on eyewitness gaze aversion, these findings afford better estimates of the likely size of these effects.     

The long‐term effects of institutional rearing,foster care intervention and disruptions in care on brain electrical activity in adolescence

Exposure to early psychosocial deprivation as a result of institutional care disrupts typical brain development. The Bucharest Early Intervention Project (BEIP) is the first longitudinal study to investigate the neurodevelopment of institutionalized infants randomized to a foster care (FCG) intervention versus care as usual (CAUG). Here, we present findings from a follow‐up assessment of brain electrical activity as indexed by resting EEG at age 16 years. In addition, we examined the effects of disruption of foster care placement (e.g. the number of moves among foster care placements) on brain electrical activity. Resting‐state EEG was collected from 48 CAUG, 46 FCG and 48 never institutionalized (NIG) control participants. Absolute (µV²) and relative (proportion) power were computed from eyes closed, resting EEG data for theta, alpha and beta frequency bands. The CAUG displayed higher relative theta and lower relative alpha power compared to the FCG at 16 years of age. The FCG showed brain activity comparable to the NIG. The results further showed that disruptions following the original foster care placement had an adverse effect on brain electrical activity. Within the foster care group, there were no effects of age of placement on EEG power. Placement of children who have experienced early institutional rearing into stable foster care settings ensure long‐term improvement in brain functioning.