Health and Sickness: The Meaning of Menstruation and Premenstrual Syndrome in Women's Lives

The experience of menstruation was examined through an analysis of women's narratives in order to understand perceptions of menstrual cycle changes. Research within a medical anthropology perspective was conducted with 43 women who volunteered for a study on the knowledge and understanding of menstruation and premenstrual syndrome (PMS) in Winnipeg, Manitoba, Canada, from 1997 to 1999. Although most women accepted the PMS label and placed their cyclic changes within the realm of sickness, a small group of women were identified who conceptualized their cyclic changes in an extremely positive way thus reframing their experiences. More positive perceptions of menstrual changes may have a significant impact on the reevaluation of menstrual cycle fluctuations as sickness without devaluing the experiences of those women with severe changes.     

Carers’ beliefs about counselling: a community participatory study in Wales

This interpretivist community participatory study explores carers’ beliefs about the potential usefulness of counselling in relation to the caring role. Twenty semi-structured interviews with carers were transcribed and analysed thematically. All participants thought counselling could potentially be helpful to carers, but their ideas about the ways in which it would help varied according to whether or not they had personal experience of counselling. Only carers with counselling experience had an awareness of counselling as focussing on changing feelings, thoughts, attitudes and behaviours. The implications of the findings for the provision of counselling services are discussed.     

I think,therefore I am? Examining conceptions of the self,soul, and mind

In order to delineate among conceptions of the self, soul, and mind, participants reported where they believe these entities are located in the body and provided definitions of each entity. Results indicated that most people consider the self, soul, and mind localized in specific regions in the body. In contrast to previous research, however, some participants reported that the self is not centralized in one location. Participants tended to locate the self and mind in the head and the soul in the chest. The self and mind were commonly defined in mental terms and the soul as one’s essence. These results suggest that people tend to distinguish the soul from the mind, both in how they define each entity and where they locate them in the body. Although some people locate the soul in the same region as the self, most people more closely align the mind with the self.     

Can faith move mountains? How implicit theories about willpower moderate the adverse effect of daily emotional dissonance on ego-depletion at work and its spillover to the home-domain

Recent findings have demonstrated that implicit theories about willpower (the belief whether willpower relies on a limited vs. nonlimited resource) moderate the ego-depletion-effect. This study examines this moderating mechanism in occupational settings where employees increasingly have to deal with the unpleasant state of emotional dissonance, which requires the exertion of volitional self-control. By integrating findings on implicit theories about willpower, arguments brought up by the strength model of self-control, and notions from the spillover literature, we propose that believing in a nonlimited resource theory of willpower buffers the effect of emotional dissonance on ego-depletion at work and diminishes the spillover of ego-depletion from the work- to the home-domain. In a diary study covering 10 working days (N = 71), we examine a moderated mediation model in which ego-depletion at work mediates the relation between emotional dissonance and ego-depletion at home and analyse whether implicit theories about willpower moderate both paths (a and b) of the proposed mediation model. Our results provide support for the mediation hypothesis and show that endorsing a nonlimited resource theory buffers the effect of emotional dissonance on ego-depletion at work, thereby disrupting the indirect effect of emotional dissonance on ego-depletion at home. Subsequently, we discuss implications of holding a nonlimited resource theory.     

Self-knowledge,belief, ability (and agency?)

Matthew Boyle [(2011). “Transparent Self-Knowledge.” Aristotelian Society Supplementary Volume 85 (1): 223–241. doi:10.1111/j.1467-8349.2011.00204.x] has defended an account of doxastic self-knowledge which he calls “Reflectivism”. I distinguish two claims within Reflectivism: (A) that believing that p and knowing oneself to believe that p are not two distinct cognitive states, but two aspects of the same cognitive state, and (B) that this is because we are in some sense agents in relation to our beliefs. I find claim (A) compelling, but argue that its tenability depends on how we view the metaphysics of knowledge, something Boyle does not consider. I argue that in the context of the standard account of knowledge as a kind of true belief – what I call the Belief Account of knowledge – the claim faces serious problems, and that these simply disappear if we instead adopt an Ability Account of knowledge, along the lines of that defended by John Hyman [(1999). “How knowledge Works.” The Philosophical Quarterly 49 (197): 433–451; John Hyman (2015). Action, Knowledge, and the Will. Oxford: Oxford University Press]. I find claim (B) less compelling, and a secondary aim of the paper is to suggest that once we reject the Belief Account of knowledge, and move over to an Ability Account, there is no explanatory role for (B) left to play.