Collective Apologies and Their Effects on Forgiveness: Pessimistic Evidence but Constructive Implications

In the last three decades, there has been an explosion in the frequency with which leaders of groups have issued official apologies for collective transgressions. These apologies are commonly assumed to lay a pathway to forgiveness and reconciliation, but empirical examination of the downstream consequences of collective apologies is still in its infancy. In this article, we review a series of studies—including interview studies, survey studies, and experiments—that question the assumed wisdom that collective apologies lead to intergroup forgiveness. Reasons for the muted evidence of an apology–forgiveness link at the intergroup level are elaborated, and implications for how best to issue gestures of reconciliation and remorse are discussed.     

Expansion of Genetic Services Utilizing a General Genetic Counseling Clinic

We established a general genetic counseling clinic (GCC) to help reduce long wait times for new patient appointments and to enhance services for a subset of patients. Genetic counselors, who are licensed in Tennessee, were the primary providers and MD geneticists served as medical advisors. This article describes the clinic referral sources, reasons for referral and patient dispositions following their GCC visit(s). We obtained patients by triaging referrals made to our medical genetics division. Over 24 months, our GCC provided timely visits for 321 patients, allowing the MD geneticists to focus on patients needing a clinical exam and/or complex medical management. Following their GCC visit(s), over 80 % of patients did not need additional appointments with an MD geneticist. The GCC allowed the genetic counselor to spend more time with patients than is possible in our traditional medical genetics clinic. Patient satisfaction surveys (n?=?30) were very positive overall concerning the care provided. Added benefits for the genetic counselors were increased professional responsibility, autonomy and visibility as health care providers. We conclude that genetic counselors are accepted as health care providers by patients and referring providers for a subset of clinical genetics cases. A GCC can expand genetic services, complement more traditional genetic clinic models and utilize the strengths of the genetic counselor health care provider.     

Self-Love and Its Forms

Sarah Buss argues that if we are to rise to the challenge of standing up to justice when doing so is costly, we will have to internalise a sense of our own unimportance. That is, we will have to cultivate an attitude that is ‘the opposite of self-love’. I try to show that what we need is not to eliminate our love of self but to give it a proper and discerning shape, so that it conduces to our goodness rather than to our self-interest narrowly construed.     

Manipulating self-efficacy in the exercise environment in women: influences on affective responses.

Self-efficacy was experimentally manipulated in an exercise context, and its effect on affective responses was examined. College women (N = 46) were randomly assigned to a high- or low-efficacy condition, and efficacy expectations were manipulated by means of bogus feedback and graphs depicting contrived normative data. The manipulation successfully influenced affective responses, with participants in the high-efficacy group reporting more positive and less negative affect than did the low-efficacy group. Efficacy was significantly related to feeling-state responses during and after activity but only in the high-efficacy condition. The results suggest that self-efficacy can be manipulated and that these changes are related to the affective experience associated with exercise. Such findings may have important implications for the roles played by self-efficacy and affect in exercise adherence.     

The Character of Temptation: Towards a More Plausible Kantian Moral Psychology

Kant maintained that dutiful action can have the fullest measure of moral worth even if chosen in the face of powerful inclinations to act immorally, and indeed that opposing inclinations only highlight the worth of the action. I argue that this conclusion rests on an implausibly mechanistic account of desires, and that many desires are constituted by tendencies to see certain features of one's circumstances as reasons to perform one or another action. I try to show that inclinations to violate moral requirements sometimes manifest a morally objectionable half-heartedness in one's commitment to those very requirements, and - by extension - to the values that undergird these requirements.