What survivors see: Creative condemnations of total institutionalization

This paper presents a 2013–2016 research project that documented the history of the Huronia Regional Centre from the perspectives of survivors. Located in Ontario Canada, Huronia housed children with intellectual disabilities until its closure in 2009, and is now notorious for its violent history. Our research collective visited Huronia in 2014 to take pictures of the space, and used those photographs in scrapbook art created in monthly workshops. This paper presents pages selected from survivors' scrapbooks to illustrate key spatial conditions and affective experiences of a total institution. Analysis of these images shows that models of institutionalization are designed to produce violence against the institutionalized. Given the collective's commitment to an arts-informed methodology, this paper serves as a clear condemnation of every version of institutionalization. First, this paper situates its argument in geographic and sociological research that has taken up Goffman's concept of the total institution. Next, it lays out a methodological approach that included photovoice adapted for intellectually disabled institutional survivors. Finally, it presents and analyzes key images of art that survivors produced with support in workshop settings—with a focus on photography taken in facility buildings and on facility grounds.     

Aboriginal Health Care and Bioethics: A Reflection on the Teaching of the Seven Grandfathers

Contemporary bioethics recognizes the importance of the culture in shaping ethical issues, yet in practice, a process for ethical analysis and decision making is rarely adjusted to the culture and ethnicity of involved parties. This is of a particular concern in a health care system that is caring for a growing Aboriginal population. We raise the possibility of constructing a bioethics grounded in traditional Aboriginal knowledge. As an example of an element of traditional knowledge that contains strong ethical guidance, we present the story of the Gifts of the Seven Grandfathers. We note a resemblance of this Ojibway teaching to virtue ethics in European traditions, but we suggest that there are also important differences in how these two traditions are currently presented. We hope that further engagement with a variety of indigenous moral teachings and traditions could improve health care involving Aboriginal patients and communities, and enrich the discipline of bioethics.     

‘If I only had a little humility,I would be perfect’: Children’s and adults’ perceptions of intellectually arrogant,humble, and diffident people

Abstract

Intellectual humility is usually regarded as a virtue. In this paper, we conceptualized intellectual humility along two dimensions: (1) placing an adequate level of confidence in one’s own beliefs; (2) being willing to consider other people’s beliefs. We tested whether children (ages 4 to 11 years) and adults perceived intellectual humility as positive and how these perceptions changed across development. To do so, we asked participants to evaluate an intellectually humble person as compared to an intellectually arrogant person, who readily dismissed other people’s beliefs, or to an intellectually diffident person, who was unsure of a well-supported belief. Young children did not favor the intellectually humble person over the others, but older children and adults liked this person better and tended to consider her nicer than the arrogant one and smarter than the diffident one. These findings suggest that the virtuousness of intellectual humility in others is recognized from mid-childhood on.     

The narcissism-overclaiming link revisited

The present research investigated how different dimensions of narcissism (i.e., assertive, antagonistic, and vulnerable) and content-specific forms of assertive narcissism (i.e., intellectual ability, physical attractiveness, social dominance) are related to overclaiming bias (i.e., the tendency to illegitimately claim knowledge). In the data from a large-scale online study (N = 1,658), the associations between overclaiming bias and any kind of narcissism were smaller than in many previous studies. Furthermore, assertive narcissism was more positively related to overclaiming bias than antagonistic and vulnerable narcissism were. Intellectual-ability-specific and social-dominance-specific assertive narcissism were more positively related to overclaiming bias than physical-attractiveness-specific assertive narcissism was. Finally, multiple regression analyses suggested that the narcissism-overclaiming link is most robust for social-dominance-specific assertive narcissism.     

The influence of motor function on processing speed in preterm and term-born children

This study investigates the relationship between motor function and processing speed in preterm children. Processing speed was compared in 145 adolescents, born 25–41 weeks gestational age, utilizing tasks including differing motor demands. The influence of motor cortex excitability and functional motor skills on task performance was assessed. For tasks with motoric demands, differences in performance between preterm and term-born children were mediated by the relationship between gestational age, corticomotor excitability, and motor function. There were no differences in non-motor processing speed task performance between preterm and term-born children. Measures of processing speed may be confounded by a timed motor component.     

Living on a Slippery Slope

Our actions, individually and collectively, inevitably affect others, ourselves, and our institutions. They shape the people we become and the kind of world we inhabit. Sometimes those consequences are positive, a giant leap for moral humankind. Other times they are morally regressive. This propensity of current actions to shape the future is morally important. But slippery slope arguments are a poor way to capture it. That is not to say we can never develop cogent slippery slope arguments. Nonetheless, given their most common usage, it would be prudent to avoid them in moral and political debate. They are often fallacious and have often been used for ill. They are normally used to defend the moral status quo. Even when they are cogent, we can always find an alternate way to capture their insights. Finally, by accepting that the moral roads on which we travel are slippery, we become better able to successfully navigate them.     

《太玄》是一部"谤书"--"刺莽说"新证

宋代以来,不少学者提出刺莽说,认为<太玄>是一部讥刺新莽的著作.但这些学者的方法,都是从<太玄>中找出只言片语,比附西汉末年的事实以成其说.对于其论据何以成立,缺乏进一步论证,其主张遂多不能成立.本文结合西汉末年盛行的五德终始之说,以<太玄>传文为根据,认为<太玄>确实是刺莽之作,刺莽说的成立,在<太玄>中可以找到内证,并结合<剧秦美新>、<解嘲>、<法言>等文章,对此加以补充.     

传统美德认同和责任情境对大学生责任行为倾向的影响

责任行为是个体在特定责任情境下履行责任和承担后果的行为。本研究采用问卷调查方法着重探讨大学生的传统美德认同和责任情境因素对责任行为倾向的影响。结果表明,传统美德认同,以及责任情境中的责任性质和责任对象都对大学生的责任行为倾向有显著影响,且三者的交互作用显著：（1）传统美德认同高的大学生在履行责任情境中,其责任行为倾向显著强于美德认同低的大学生;（2）履行责任时的责任行为倾向显著强于承担后果时的责任行为倾向,但低美德认同者的两种行为倾向在他人责任情境中无差异;（3）在履行责任情境中,大学生对自我的责任行为倾向显著强于对他人的责任行为倾向;但美德认同低的大学生在承担后果情境中则相反。     

What’s Wrong with Argumentum ad Baculum? Reasons, Threats, and Logical Norms

A dialogue-based analysis of informal fallacies does not provide a fully adequate explanation of our intuitions about what is wrong with ad baculum and of when it is admissible and when it is not. The dialogue-based analysis explains well why mild, benign threats can be legitimate in some situations, such as cooperative bargaining and negotiation, but does not satisfactorily account for what is objectionable about more malicious uses of threats to coerce and to intimidate. I propose an alternative deriving partly from virtue theory in ethics and epistemology and partly from Kantian principles of respect for persons as ends-in-themselves. I examine some specific kinds of social relations, e.g., parent-child and partner relationships, and ask what kinds of threats are permissible in these relationships and especially what is wrong with the objectionable threats. My explanation is framed in terms of the good character and contributing virtues of the ideal parent or partner on the one hand, and the bad character and contributing vices of the abusive parent or violent partner on the other. This analysis puts the discussion of theats in the context of virtue theory, of human flourishing, and of the kind of social relations it is best to have. In general, what's wrong with argumentum ad baculum should be explained in terms of the intentions, purposes, and character of threateners, and the differences in intentions and purposes for which threats are made. The characters of those who make the threats will provide the criteria for distinguishing benign and malicious threats.