Posttraumatic Stress Disorder Symptom Clusters and Acquired Capability for Suicide: A Reexamination Using DSM-5 Criteria

This study used the interpersonal–psychological theory of suicide to explore the relationships among DSM-5 posttraumatic stress disorder (PTSD) symptom clusters derived from the six-factor anhedonia model and facets of acquired capability for suicide (ACS). In a sample of 373 trauma-exposed undergraduates, most PTSD symptom clusters were negatively associated with facets of ACS in bivariate correlations, but the anhedonia cluster was positively associated with ACS in regression models. Structure coefficients and commonality analysis indicated that anhedonia served as a suppressor variable for the other symptom clusters. Our findings further elucidate the complex relationship between specific PTSD symptom clusters and ACS.     

A Dilemma for Non‐Analytic Naturalism

In recent years, an impressive research program has developed around non‐analytic reductions of the normative. Nevertheless, non‐analytic naturalists face a damning dilemma: either they need to give the same reductive analysis for epistemic and practical reasons, or they can give a different analyses by treating epistemic and practical reasons as a species of the larger genus, reasonhood. Since, for example, a desire‐based account of epistemic reasons is implausible, the reductionist must opt for the latter. Yet, if the desire‐based account of practical reasons is merely a species of the larger genus, then, due to a violation of irreflexivity, the reduction fails.     

Retelling the Crusaders’ Defeat in Hungary: Cultural Contact between Jewish and Christian Chroniclers

This essay examines similarities between the Hebrew chronicle of Shlomo bar Shimshon and the Latin chronicle of Albert of Aachen. Both sources describe the massacre of Rhineland Jews during the First Crusade and the subsequent defeat of the Crusaders by the Hungarians and the Bulgarians. On the basis of similarities in structure, content, and language between these two accounts, I argue that Shlomo chose to integrate at least one Christian source into his narrative. At the same time, I assert that it is unlikely that Shlomo’s Hebrew account was translated directly from Albert’s Latin chronicle. I present evidence indicating that the information conveyed in the Latin text reached the Jewish chronicler via vernacular channels, either oral or written.