From darkness to light: children speak of divine encounter

Abstract

Studies have shown that children share both positive and dark spiritual experiences. The former dominates the literature but whilst the need to address the dark side of spirituality has been raised it has not, as yet, been dealt with as widely as the more positive aspects. This paper draws on an empirical study with 44 children aged 8–11 who were interviewed in school after visiting a sacred space. Three key themes arising from their conversations are covered in this paper: divine encounter; physical feelings and fear. It is argued that the most appropriate way of understanding these phenomena is to draw on different fields and disciplines, notably although not exclusively, theology, psychoanalysis, psychology and neuroscience. The paper concludes that it is important to recognise both the light and dark and the blurred boundaries between them, in addition to different ways of perceiving them, in order to understand the whole child.     

Does impaired socioemotional functioning account for behavioral dysexecutive disorders? Evidence from a transnosological study

Behavioral dysexecutive disorders are highly prevalent in patients with neurological diseases but cannot be explained by cognitive dysexecutive impairments. In fact, the underlying mechanisms are poorly understood. Given that socioemotional functioning underlies appropriate behavior, socioemotional impairments may contribute to the appearance of behavioral disorders. To investigate this issue, we performed a transnosological study.

Seventy-five patients suffering from various neurological diseases (Alzheimer’s disease (AD), Parkinson’s disease (PD), frontotemporal lobar degeneration, and stroke) were included in the study. The patients were comprehensively assessed in terms of cognitive and behavioral dysexecutive disorders and socioemotional processes (facial emotion recognition and theory of mind). As was seen for cognitive and behavioral dysexecutive impairments, the prevalence of socioemotional impairments varied according to the diagnosis. Stepwise logistic regressions showed that (i) only cognitive executive indices predicted hypoactivity with apathy/abulia, (ii) theory of mind impairments predicted hyperactivity–distractibility–impulsivity and stereotyped/perseverative behaviors, and (iii) impaired facial emotion recognition predicted social behavior disorders. Several dysexecutive behavioral disorders are associated with an underlying impairment in socioemotional processes but not with cognitive indices of executive functioning (except for apathy). These results strongly suggest that some dysexecutive behavioral disorders are the outward signs of an underlying impairment in socioemotional processes.     

If Abortion,then Infanticide

Our contention is that all of the major arguments for abortion are also arguments for permitting infanticide. One cannot distinguish the fetus from the infant in terms of a morally significant intrinsic property, nor are they morally discernible in terms of standing in different relationships to others. The logic of our position is that if such arguments justify abortion, then they also justify infanticide. If we are right that infanticide is not justified, then such arguments will fail to justify abortion. We respond to those philosophers who accept infanticide by putting forth a novel account of how the mindless can be wronged which serves to distinguish morally significant potential from morally irrelevant potential. This allows our account to avoid the standard objection that many entities possess a potential for personhood which we are intuitively under no obligation to further or protect.     

Prudentia as becoming-shame: knowledge production in Southern Theory research Practice

Over the last decade authors have critiqued the hegemonic structures that perpetuate knowledge hierarchies in the dominant research regimes that foster privilege across the globe. The authors in this article use collective biography to reflectively engage with knowledge production in the academy. They explore the nature of prudentia as an affective shame that surfaces through reflexive engagement with the politics of research cultures. Collective biography, as a ‘grassroots’ form of deliberate and collaborative interrogation, produces insight from ‘difficult knowledge’ that sheds light on power imbalance in North/South relations in research practice. In endeavouring to grapple with Southern Theory, the authors surface ‘unwelcome truths’. These disquieting ruptures reveal the power of prudentia for academics who are desirous to unsettle the complacency of Northern assumptions as they engage in an ongoing struggle with doing Southern Theory.     

Portraits of Well-Being: Photography as a Mental Health Support for Women With HIV

Many women living with HIV/AIDS (WL-HIV/AIDS) experience significant mental distress. Although creative arts strategies are well positioned to help support women by inspiring creativity and meaning-making, few arts programs have been implemented and evaluated with this population. The authors conducted a photography project with 30 WL-HIV/AIDS from three United States cities. Participants took pictures to capture their lives with HIV/AIDS and described their photos and stories in group and individual sessions. Using thematic analysis, the authors identified that the project supported women’s mental health in four ways by facilitating empowerment and helping women to express themselves, address their mental health with new tools like photography, and process past traumas. Photography projects may help WL-HIV/AIDS understand and manage their mental health.     

Gettier Across Cultures1

In this article, we present evidence that in four different cultural groups that speak quite different languages (Brazil, India, Japan, and the USA) there are cases of justified true beliefs that are not judged to be cases of knowledge. We hypothesize that this intuitive judgment, which we call “the Gettier intuition,” may be a reflection of an underlying innate and universal core folk epistemology, and we highlight the philosophical significance of its universality.     

Sensitive Topics,Missing Data,and Refusal in Social Network Studies: An Ethical Examination

We describe our ethics‐driven process of addressing missing data within a social network study about accountability for racism, classism, sexism, heterosexism, cis‐sexism, ableism, and other forms of oppression among social justice union organizers. During data collection, some would‐be participants did not return emails and others explicitly refused to engage in the research. All refusals came from women of color. We faced an ethical dilemma: Should we continue to seek participation from those who had not yet responded, with the hopes of recruiting more women of color from within the network so their perspectives would not be tokenized? Or, should we stop asking those who had been contacted multiple times, which would compromise the social network data and analysis? We delineate ways in which current discussions of the ethics of social network studies fell short, given our framework and our community psychology (CP ) values. We outline literature that was helpful in thinking through this challenge; we looked outside of CP to the decolonization literature on refusal. Lessons learned include listening for the possible meanings of refusals and considering the level of engagement and the labor required of participants when designing research studies.