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131.
James Turner Johnson 《The Journal of religious ethics》2015,43(1):170-177
In addition to noting significant differences of interpretation between me and Kristopher Norris on understanding classic just war thought and judging its importance, this Comment flags errors of fact and faulty logic in the Norris essay. 相似文献
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Voice control, a punishment technique based on loud commands, has been used widely in pediatric dentistry. This study examined whether (a) loudness is a necessary component of the technique, (b) voice control actually reduces children's disruptive behavior, and (c) after treatment, children's negative affect increases. Subjects were forty 3 1/2- to 7-year-olds who posed potential behavior problems and who were scheduled for cavity restoration. Children were assigned randomly to either loud- or normal-voice groups. Children who were assigned to either group but who were not disruptive formed a nonexperimental control group. Prior to and after treatment, children reported their feelings using the Self-Assessment Mannequin. Disruptive behavior was scored using the Behavior Profile Rating Scale. Results indicated that, following loud, but not normal voice commands, children reduced their disruptive behavior (p less than .004) and self-reported lower arousal (p less than .09) and greater pleasure (p less than .10). Theoretical and practical implications of these findings are discussed. 相似文献
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David Russell PhD R. Jay Turner PhD Thomas E. Joiner PhD 《Suicide & life-threatening behavior》2009,39(4):440-451
Although the significance of poor physical health for suicide risk is well established, the potential relevance of physical disability, as distinct from diseases and traumas that give rise to disability, has received little attention. Prior evidence suggests the possible utility of the stress process theoretical model for understanding variations in risk for suicide ideation and the contribution of physical disability to such risk. In this article, we examine the independent and joint explanatory significance of physical disability and components of the stress process model for risk of suicide ideation. Data from an ethnically diverse and representative sample of disabled and nondisabled adults (n = 1,768) reveal that physical disability is associated with a greater risk of lifetime suicidal ideation. 相似文献
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Jeanine Warisse Turner James D. Robinson Yan Tian Alan Neustadtl Pam Angelus Marie Russell Betty Levine 《人类交流研究》2013,39(2):252-268
This investigation examined the impact of social support messages on patient health outcomes. Forty‐one American Indian, Alaska Native, and Native Hawaiian patients received a total of 618 e‐mail messages from their healthcare provider (HCP). The e‐mail messages were divided into 3,565 message units and coded for instances of emotional social support. Patient glycosulated hemoglobin scores (HbA1c) showed significantly improved glycemic control and emotional social support messages were associated with significant decreases in HbA1c values. Patient involvement with the system, measured by system login frequency and the frequency of uploaded blood glucose scores to the HCP, did not predict change in HbA1c. 相似文献
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Rick Fairbanks 《Philosophical Investigations》1998,21(1):1-23
My paper is a discussion of Bas van Fraassen’s important, but neglected, paper on self-deception, “The Peculiar Effects of Love and Desire.” Paradoxes of self-deception are widely thought to follow from the ease with which we know ourselves. For example, if self-deception were intentional, how could we fail to know as target of our own deception just those things necessary to undermine the deception? Van Fraassen stands that reasoning on its head, arguing that is the ease with which we accuse ourselves of self-deception that undermines our confidence in our claims to know ourselves. I unpack and modify his argument, attempting to show that it makes a powerful case for scepticism about self-knowledge. I argue, contra van Fraassen, that local scepticism about self-knowledge threatens our claims to know ourselves in a way that global scepticism does not threaten our claims about the external world. I support this claim by showing that the Wittgensteinian response to the sceptic in On Certainty—that we don’t know what to do with the sceptic’s doubts, that we don’t know how to incorporate those doubts into our practices—does not succeed in deflecting scepticism about self-knowledge because the local sceptic’s doubts—about whether we can distinguish genuine claims to know ourselves from self-deceived claims—are integral to language game of self-knowledge. The local sceptic’s doubts are our doubts because it is natural to ask whether we are deceiving ourselves when we claim to know ourselves. However, because, we have no way of distinguishing genuine claims to know ourselves from self-deceived claims, our claims to self-knowledge are systematically undermined. 相似文献