Subjective trajectories for life satisfaction: A self-discrepancy perspective

Although the belief that life gets better and better over time is widespread, individuals who perceive their lives to be improving over time report less positive functioning. Here we report an experimental study based on self-discrepancy theory (Higgins in Psychol Rev 94:319–340, 1987) in which the type of future self-guide (ideal, ought, undesired, unspecified) was manipulated across young adult participants. Perceived self-discrepancy and subjective life satisfaction trajectories (derived from ratings of past, current, and anticipated future life satisfaction) were impacted as expected. Subjective trajectories (current-to-future) were associated with greater perceived discrepancies in the undesired future condition only. Emotional distress was associated with greater perceived discrepancy from a positive future (ideal, ought, unspecified) and more steeply inclining subjective trajectories (current-to-future), along with less perceived discrepancy from an undesired future and less steeply declining subjective trajectories (current to undesired future). Thus, temporal self-discrepancy may shape temporal life satisfaction evaluations and associated emotional reactions.     

Willful ignorance and self-deception

Willful ignorance is an important concept in criminal law and jurisprudence, though it has not received much discussion in philosophy. When it is mentioned, however, it is regularly assumed to be a kind of self-deception. In this article I will argue that self-deception and willful ignorance are distinct psychological kinds. First, some examples of willful ignorance are presented and discussed, and an analysis of the phenomenon is developed. Then it is shown that current theories of self-deception give no support to the idea that willful ignorance is a kind of self-deception. Afterwards an independent argument is adduced for excluding willful ignorance from this category. The crucial differences between the two phenomena are explored, as are the reasons why they are so easily conflated.     

Chewing Over In Vitro Meat: Animal Ethics,Cannibalism and Social Progress

Despite its potential for radically reducing the harm inflicted on nonhuman animals in the pursuit of food, there are a number of objections grounded in animal ethics to the development of in vitro meat. In this paper, I defend the possibility against three such concerns. I suggest that worries about reinforcing ideas of flesh as food and worries about the use of nonhuman animals in the production of in vitro meat can be overcome through appropriate safeguards and a fuller understanding of the interests that nonhuman animals actually possess. Worries about the technology reifying speciesist hierarchies of value are more troublesome, however. In response to this final challenge, I suggest that we should be open not just to the production of in vitro nonhuman flesh, but also in vitro human flesh. This leads to a consideration of the ethics of cannibalism. The paper ultimately defends the position that cannibalism simpliciter is not morally problematic, though a great many practices typically associated with it are. The consumption of in vitro human flesh, however, is able to avoid these problematic practices, and so should be considered permissible. I conclude that animal ethicists and vegans should be willing to cautiously embrace the production of in vitro flesh.     

Six Challenges for Ethical Conduct in Science

The realities of human agency and decision making pose serious challenges for research ethics. This article explores six major challenges that require more attention in the ethics education of students and scientists and in the research on ethical conduct in science. The first of them is the routinization of action, which makes the detection of ethical issues difficult. The social governance of action creates ethical problems related to power. The heuristic nature of human decision making implies the risk of ethical bias. The moral disengagement mechanisms represent a human tendency to evade personal responsibility. The greatest challenge of all might be the situational variation in people’s ethical behaviour. Even minor situational factors have a surprisingly strong influence on our actions. Furthermore, finally, the nature of ethics itself also causes problems: instead of clear answers, we receive a multitude of theories and intuitions that may sometimes be contradictory. All these features of action and ethics represent significant risks for ethical conduct in science. I claim that they have to be managed within the everyday practices of science and addressed explicitly in research ethics education. I analyse them and suggest some ways in which their risks can be alleviated.     

From International Migration to Transnational Diaspora: Theorizing “Double Diaspora” from the Experience of Chinese Canadians in Beijing

This study theorizes double diaspora based on the experiences of Chinese Canadians in Beijing who had previously immigrated to Canada from China and later returned. The study reveals that Chinese Canadians are increasingly internationally mobile as a result of globalization, modern communications and transportation. Their transnational migration experiences can be classified as “double diaspora”—a hybrid experience that transcends boundaries of ethnicity and nationalism. The double diaspora is characterized by a number of dualities as both Chinese and Canadian, living in Chinese and Canadian diaspora, simultaneously diasporas and returnees, playing a double role as cultural and economic brokers between Canada and China. The double diaspora views the diaspora sojourn as neither unidirectional nor final, but rather as multiple and circular. It rejects the primordial notion of diaspora and theorizes diaspora as heterogeneous and conflictual forms of sociality. This study provides an alternative framework in understanding transnational migration and representing multiple ways of affiliations and belonging.     

Examination of efficacious,efficient, and socially valid error‐correction procedures to teach sight words and prepositions to children with autism spectrum disorder

Prior research shows that learners have idiosyncratic responses to error‐correction procedures during instruction. Thus, assessments that identify error‐correction strategies to include in instruction can aid practitioners in selecting individualized, efficacious, and efficient interventions. The current investigation conducted an assessment to compare 5 error‐correction procedures that have been evaluated in the extant literature and are common in instructional practice for children with autism spectrum disorder (ASD). Results showed that the assessment identified efficacious and efficient error‐correction procedures for all participants, and 1 procedure was efficient for 4 of the 5 participants. To examine the social validity of error‐correction procedures, participants selected among efficacious and efficient interventions in a concurrent‐chains assessment. We discuss the results in relation to prior research on error‐correction procedures and current instructional practices for learners with ASD.     

Divine retribution: A defence

The concept of divine justice has been the subject of considerable scrutiny in recent philosophical theology, as it bears upon the notion of punishment with respect to the doctrine of eternal damnation. In this essay, I set out a version of the traditional retributive view of divine punishment and defend it against one of the most important and influential contemporary detractors from this position, Thomas Talbott. I will show that, contrary to Talbott’s argument, punishment may satisfy divine justice, and that perfect justice is commensurate with retribution, rather than, as he suggests, reconciliation and restoration.     

Supernatural religion and the problem of providence

There is a prima facie case of unfairness against God unless Self-revelation is given by the deity to all people. The possible replies that God's Self-revelation has always and everywhere been available to everyone through many religions; or that special knowledge of God is a matter of divine gratuity; or that more is expected of those who receive such enlightenment; or that it comes as a moral reward; are found to be wanting. Nevertheless, provided there remains an argument for selective divine Self-revelation in terms of spiritual readiness, the case against God remains unproven.