Kant's Theory of Value: On Allen Wood's Kant's Ethical Thought

Karl Ameriks has recently devoted an entire volume to defending what he calls "orthodox" Kantianism against what he judges to be the "errors" of such post-Kantian idealists as K. L. Reinhold and J. G. Fichte and to exposing what he claims is the frequently unnoticed but always deleterious influence of post-Kantianism upon certain prominent strands of contemporary philosophy. In response, this paper challenges Ameriks' interpretation of Kantianism itself and of the "post-Kantian project", as well as his construal of transcendental idealism. This is followed by some remarks concerning Reinhold's and Fichte's actual "arguments" for transcendental idealism and a rejection of Ameriks' characterizations of the same. Ameriks' interpretation of "the primacy of the practical" within Fichte's philosophy is also analyzed and criticized, as are his unsubstantiated claims concerning the powerful "indirect" influence of the writings of Reinhold and Fichte upon contemporary philosophy.     

Author's Précis of Henry James and Modern Moral Life

The sheer complexity of Spinoza's thinking makes it impossible for any movement to use him as a patron. But philosophically engaged ecologists and environmentalists may find in his system an inexhaustible source of inspiration. This holds good even if he was personally a ‘speciesist’ and uninterested in animals or landscapes. Underestimation of his potential help is due to a variety of factors: failure to pay enough attention to the structure of his system, belief in its close resemblance to that of Hobbes, and interpretation of ‘understanding love of God’ as a contemplative, general attitude incompatible with environmentalist activism and interest in every living being. The system of Spinoza is compatible with activism ‐ like that of Jan de Witt ‐ and with respect for all things as ‘expressions of the power of God or Nature’.     

Preschoolers’ Anticipation of Sadness for Excluded Peers,Sympathy, and Prosocial Behavior

We investigated the relations between anticipation of sadness for excluded peers, sympathy, and prosocial behavior in a sample of 127 Italian preschoolers (M_age?=?4.84?years, SD?=?0.85). Children attributed emotions to hypothetical excluded peers who exhibited withdrawn versus aggressive behavior, and these attributions were coded for the presence and intensity of sadness. Teachers rated children’s sympathy and prosocial behavior via questionnaire. In general, children attributed more sadness to the withdrawn excluded peer than the aggressive excluded peer. A path analysis revealed that those who anticipated higher levels of sadness for the withdrawn excluded peer were rated higher in sympathy and, in turn, higher in prosocial behavior. Attributing high levels of sadness to withdrawn excluded peers—who portray relatively heightened need—may be an early social-emotional characteristic of children who are more sympathetic and more likely to channel other-oriented concerns into prosocial actions.     

Strategic Flirting and the Emotional Tab of Exotic Dancing

ABSTRACT

The paper uses the concept strategic flirting, an aspect of emotional labor, to challenge the dichotomous view that sex work is either exploitative or empowering for exotic dancers. The findings suggest a more nuanced understanding of the advantages of sexual power and expenditures of emotional labor. Data were gleaned from interviews with 112 female dancers in several cities. Data from dancers indicate significant support for both the sexual radical/libertarian view—that she is the dominant party in the sexual transaction—and the radical feminist view that exotic dancing has detrimental consequences. Both the feminist and sociology of emotions literatures are explored for applications to the dancers' work.     

Engagement with meditation as a positive health trajectory: Divergent narratives of progress in male meditators

Objective: Studying personal narratives can generate understanding of how people experience physical and mental illness. However, few studies have explored narratives of engagement in health positive behaviours, with none focusing on men specifically. Thus, we sought to examine men’s experiences of their efforts to engage in and maintain healthy behaviours, focusing on meditation as an example of such behaviour.

Design: We recruited 30 male meditators, using principles of maximum variation sampling, and conducted two in-depth interviews with each, separated by a year. Main outcome measures: We sought to elicit men’s narratives of their experiences of trying to maintain a meditation practice.

Results: We identified an overall theme of a ‘positive health trajectory,’ in particular, making ‘progress’ through meditation. Under this were six main accounts. Only two articulated a ‘positive’ message about progress: Climbing a hierarchy of practitioners, and progress catalysed in other areas of life. The other four reflected the difficulties around progress: Progress being undermined by illness; disappointment with progress; progress ‘forgotten’ (superseded by other concerns); and progress re-conceptualised due to other priorities.

Conclusion: Men’s narratives reveal the way they experience and construct their engagement with meditation – as an example of health behaviour – in terms of progress.     

Men’s strategies for preserving emotional well-being in advanced prostate cancer: An interpretative phenomenological analysis

Objective: This study explores men with advanced prostate cancers’ own practices for promoting and maintaining emotional well-being using Interpretative Phenomenological Analysis.

Design: Five men with advanced prostate cancer participated in face-to-face, semi-structured, in-depth interviews.

Results: Within rich narratives of lost and regained well-being, two super-ordinate themes emerged – ‘living with an imminent and uncertain death’ and ‘holding on to life.’ Well-being was threatened by reduced sense of the future, isolation and uncertainty. Yet, the men pursued well-being by managing their emotions, striving for the future whilst enjoying life in the present, taking care of their families and renegotiating purpose. Running through participant’s accounts was a preference for taking action and problem-solving. Sense of purpose, social connectedness, and life engagement were revealed as concepts central to improving well-being, indicating areas which practitioners could explore with men to help them re-establish personal goals and life purpose.

Conclusions: The findings also add weight to the evidence base for the potential value of psychological interventions such as cognitive behaviour therapy and mindfulness in men with prostate cancer.     

Therapeutic Implications of Religious-Related Emotional Abuse

Religion can play a positive role in preventing all types of abuse. Consequently, it is often difficult to believe that religion or a particular manner of religious awareness can also be conducive to the degradation and humiliation of individuals, and that it can be maneuvered to justify abusive behavior. In this article we discuss the emotional repercussions of religious-related abuse in the family, an aspect that is rarely documented in the field of psychotherapy, but has many negative consequences. Religious-oriented emotional abuse is traceable to several levels of human functioning: the individual's internal level of experiencing themselves, the interpersonal and systemic levels, where the individual enters relationships, as well as within the framework of the individual's relationship with God.     

All in faith: Religion as the idiom and means of coping with distress

A survey design was used to examine if there are any differences between a Christian, a Muslim, and a non-religious group in five personality factors (dominance, liveliness, warmth, apprehension, and sensitivity), general well-being, and death anxiety. No significant differences were found with any of the personality factors between the three groups. Religious participants (Christians and Muslims combined) scored significantly higher for general well-being than non-religious participants. Christians scored significantly lower for death anxiety than both non-religious and Muslim groups, and Muslims scored significantly higher than the non-religious group. These findings are discussed with reference to Terror Management Theory. Suggestions for future research include deeper investigation into beliefs of the afterlife and inclusion of more religions into psychological studies.     

The alluringness of desire

In her book, Unprincipled Virtue, Nomy Arpaly is suspicious of reflective endorsement or deliberative rationality views of agency, those which tie the possibility of responsibility and moral blame to the conscious exercise of deliberation and reflection, and which require as a condition of blame- or praise- worthiness an agent's explicit commitment to ethical principles. I am in sympathy with her attack on standard autonomy theories, but argue that she confuses the phenomenon of unknowing and unreflective responsiveness to the right-making features of an action with incomplete and merely provisional commitment to principles and maxims of action, and argue that she is often arguing against straw men. I also argue that she has misinterpreted the fascinating literary examples she adduces to make her case.     

Attentional capture by emotional faces in adolescence

Poor decision making during adolescence occurs most frequently when situations are emotionally charged. However, relatively few studies have measured the development of cognitive control in response to emotional stimuli in this population. This study used both affective (emotional faces) and non-affective (letter) stimuli in two different flanker tasks to assess the ability to ignore task-irrelevant but distracting information, in 25 adults and 25 adolescents. On the non-emotional (letter) flanker task, the presence of incongruent flanking letters increased the number of errors, and also slowed participants’ ability to identify a central letter. Adolescents committed more errors than adults, but there were no age-related differences for the reaction time interference effect in the letter condition. Post-hoc testing revealed that age-related differences on the task were driven by the younger adolescents (11-14 years); adults and older adolescents (15-17 years) were equally accurate in the letter condition. In contrast, on the emotional face flanker task, not only were adolescents less accurate than adults but they were also more distracted by task-irrelevant fearful faces as evidenced by greater reaction time interference effects. Our findings suggest that the ability to self-regulate in adolescents, as evidenced by the ability to suppress irrelevant information on a flanker task, is more difficult when stimuli are affective in nature. The ability to ignore irrelevant flankers appears to mature earlier for non-affective stimuli than for affective stimuli.