History’s Ethical Demand: Memory,Denial, and Responsibility in the Wake of the Holocaust

What does it mean to discover an unspoken Nazi past in one’s own family? In a moment defined by chance and circumstance, I discovered that my German grandfather had joined the Nazi Party. Using my family’s struggle with memory as a site of inquiry, I examine the process of remembering, its transmission, and dissociation, particularly as it relates to past and present perpetrator groups. What lurks in the silences that are passed down between generations? How does our collective response to history’s atrocities shape what we what we know and remember as individuals? How do we define the moral obligations of memory, or understand the power of dissociation more than seven decades after the Holocaust? When does complacency in the face of past or present injustice make us complicit? Any answer to these questions points to the complexity of memory and the ethical demands of history. Connections between collective crimes of the past and social injustices in the present are considered and different forms of historical awareness and personal responsibility are discussed. In the face of overt prejudice and racism, “history’s call” and the work of psychoanalysis are inherently related.     

Teaching Responsible Research and Innovation: A Phronetic Perspective

Science and Engineering Ethics - Across the European research area and beyond, efforts are being mobilized to align research and innovation processes and products with societal values and needs,...     

Screening for cognitive impairment in an Australian aged care assessment team as part of comprehensive geriatric assessment

Accurate detection of mild cognitive impairment (MCI) is important to stratify and address risk. Yet, few short cognitive screening instruments are validated for this. . In Australia, all clients referred to an Aged Care Assessment Team (ACAT) receive comprehensive geriatric assessment (CGA) including the Standardized Mini-Mental State Examination (SMMSE). We compared the accuracy of the quick mild cognitive impairment (Qmci) screen to the SMMSE in 283 participants: 195 with dementia, 47 with MCI, and 41 with subjective cognitive decline (SCD) in an Australian community-based ACAT. Both had similar accuracy in identifying dementia, AUC of 0.86 for the Qmci versus 0.93 for the SMMSE (p = 0.10), but the Qmci was more accurate than the SMMSE in differentiating MCI from SCD, AUC of 0.84 versus 0.71, respectively, p = 0.046. These suggest that the new, short (3–5 min) Qmci screenis appropriate for use in an ACAT or other units conducting CGA.     

Three fragments on trauma and time

How does trauma influence a client and a therapist’s experience of time in time-limited therapy? The therapist must first work to understand and remain responsive to the different registers of time now operative following the traumatic event. This paper contends that in the immediacy of trauma, hallucinatory wish-fulfilment oblivious to the structuring conditions of time and space appears to dominate. In chronic traumatic states, time appears to circle in a narrow compass, buffering between a cluster of moments surrounding and including the moment of traumatic rupture – as if struggling to re-establish a secure connection with linear time. The three clinical fragments presented attempt to describe different experiences of traumatic bereavement and the felt movement of time within them. The death of another confronts us not only with their loss but with our own mortality – the time we have lived and the time we have left. It is not surprising, therefore, that an individual's otherwise fluid transitions between different temporalities are disturbed in the aftermath of traumatic bereavement. The therapist’s capacity to regulate tempo when the client’s subjective experience of time is dysregulated offers an important means of containment. The aim of the therapist working with the traumatically bereaved client is to develop collaborative understanding to get thinking moving again and to gradually help the client unpin time, moving it beyond the confines that it occupies in trauma.     

Corruption,Trust, Inclusion and Cohesion in North Africa and the Middle East

Corruption provokes much anger in the Middle East and North African (MENA) and was important in the Arab Uprisings; it was government corruption that sparked the greatest anger among the population. The argument of this Report is (a) that corruption is a major and obvious breach of trust, (b) that the same is true for ‘civil’ corruption – ‘wasta’ in employment, business corruption – (c) that as well as not trusting their government and its institutions, MENA residents do not trust each other either, to the detriment of maintaining functional nation states without coercion, and (d) that corruption is a special case of breach of the Rule of Law which is essential for a decent society. The initial focus on corruption leads to consideration of what people think they can reasonably expect from government and from each other. Ultimately, corruption divides the society into those who extort bribes or dispense favours and those who are required to pay bribes and are excluded from favour – in other words, there is a breakdown of social inclusion. Further, it destroys trust between people and trust in social institutions, which breaks the cords that hold modern societies together - it is an attack on social cohesion. The article is based mainly on the Arab Transformations Survey, carried out in six developing MENA countries in 2014, three years after the ‘Arab Spring’.

     

Against faith schools: a philosophical argument for children’s rights

In spite of the fact that the Universal Declaration of Human Rights grants parents the right to an education in conformity with their own religious convictions, this paper argues that parents should have no such rights. It also tries to demonstrate that religious and cultural minorities have no rights to establish faith schools and that it is a child’s right in trust, to autonomous well‐being, which trumps any such claims. Faith schools, it is argued, represent a real and serious threat to children’s autonomy, especially their emotional autonomy. As such, they are incompatible with the aims of education required by a liberal democracy.     

The intention interference effect and aging: similar magnitude of effects for young and old adults

In young adults, intentions have been shown to be more accessible (e.g. faster reaction times and higher accuracy) compared to other sorts of to‐be‐remembered information, a result termed an ‘intention superiority effect’ (Goschke & Kuhl, 1993 ). In the current study, we assessed whether older adults also demonstrate this superiority of intention‐related material and we used a new interference paradigm to examine performance. On each trial, participants performed a Stroop‐like colour‐naming task on a short series of words, including words related to an intention that they encoded at the beginning of the trial. In Experiment 1, results revealed an ‘intention interference effect’ for both young and older adults in which performance was slower for words belonging to an intention that participants intended to carry out versus an intention that did not have to be executed. In Experiment 2, we tested the effect that completing an intention had on the representation of intentions. For both groups, completing an intention led to a decrease in interference in Stroop task performance. Copyright © 2005 John Wiley & Sons, Ltd.     

On the limits of advance preparation for a task switch: do people prepare all the task some of the time or some of the task all the time?

This study investigated the nature of advance preparation for a task switch, testing 2 key assumptions of R. De Jong's (2000) failure-to-engage theory: (a) Task-switch preparation is all-or-none, and (b) preparation failures stem from nonutilization of available control capabilities. In 3 experiments, switch costs varied dramatically across individual stimulus-response (S-R) pairs of the tasks-virtually absent for 1 pair but large for others. These findings indicate that, across trials, task preparation was not all-or-none but, rather, consistently partial (full preparation for some S-R pairs but not others). In other words, people do not prepare all of the task some of the time, they prepare some of the task all of the time. Experiments 2 and 3 produced substantial switch costs even though time deadlines provided strong incentives for optimal advance preparation. Thus, there was no evidence that people have a latent capability to fully prepare for a task switch.     

Cultural differences in affective forecasting: the role of focalism

The impact bias in affective forecasting-a tendency to overestimate the emotional consequences of future events-may not be a universal phenomenon. This prediction bias stems from a cognitive process known as focalism, whereby predictors focus attention narrowly on the upcoming target event. Three studies supported the hypothesis that East Asians, who tend to think more holistically than Westerners, would be less susceptible to focalism and, consequently, to the impact bias. In Studies 1 and 2, Euro-Canadians exhibited the impact bias for positive future events, whereas East Asians did not. A thought focus measure indicated that the cultural difference in prediction was mediated by the extent to which participants focused on the target event (i.e., focalism). In Study 3, a thought focus manipulation revealed that defocused Euro-Canadians and East Asians made equally moderate affective forecasts.