An exploration of the benefits of animal‐assisted activities in undergraduate students in Singapore

The rise in psychological problems, attrition, and suicide rates of university students has been linked to the stressful challenges faced during university life. To buffer this, animal assisted activities (AAA) may assist in improving psychological and physiological well‐being in students, however, to date, there is little empirical evidence for their effectiveness. Consequently, this study explored the psychological and physiological benefits of AAA in a sample of undergraduate students. Sixty‐two students from two local universities participated in an hour‐long AAA session delivered by Therapy Dogs Singapore. Measures of perceived stress, anxiety, state self‐esteem, and blood pressure (BP) were taken before and after the sessions. The results indicated that students experienced significant decreases in state anxiety, systolic, and diastolic BP post AAA, and when compared to a quiet reading comparison session. State self‐esteem increased post AAA and, further, was found to moderate the change in anxiety in addition to perceived stress, whereby perceived anxiety reduced more in those with low state self‐esteem and high perceived stress. These results suggest that AAA can be an effective intervention for stress among undergraduate students, which utilizes a novel, easy to implement and enjoyable approach for Singaporean students.     

Transgender persons’ rights in Italy: Bernaroli's case

In April 2015, the Italian Court of Cassation decided on the case of a male to female transgender person to remain married to her wife. On that occasion the Court of Cassation decided that the married couple—Bernaroli, a transgender woman, and her wife, a cisgender woman—could remain married until the Italian Parliament institutionalized civil partnerships. This article presents the case study of transgender persons’ rights in Italy. In doing so, the article places the case study in the frame of the Council of Europe recognition of transgender persons’ rights, looks at the evolution of transgender persons’ rights in Italy, and finally, presents the groundbreaking decision in the Bernaroli's case.     

Iris Marion Young on responsible intervention: reimagining humanitarian intervention

Iris Marion Young took a strong stance against humanitarian intervention and other so-called legitimate instances of what she calls ‘official violence’. Nevertheless, she was also aware that there may be some situations for which military humanitarian intervention should at least be considered. Young was concerned that some states will use their obligation to defend against human rights violations as a mechanism in securing or maintaining global dominance. In addition, she recognized that what counts as a violation of human rights is not uncontroversial; human rights norms and conventions are interpreted, negotiated, and otherwise contested. In this article, I build on Young’s arguments for a social connection model of responsibility by applying it to a situation where a forceful response to violence might be justified. I juxtapose Young’s position with the emerging international standard called ‘the responsibility to protect’ in order to suggest an account of intervention for global governance relations.     

Blockchain Technology as an Institution of Property

This paper argues that the practical implementation of blockchain technology can be considered an institution of property similar to legal institutions. Invoking Penner's theory of property and Hegel's system of property rights, and using the example of bitcoin, it is possible to demonstrate that blockchain effectively implements all necessary and sufficient criteria for property without reliance on legal means. Blockchains eliminate the need for a third‐party authority to enforce exclusion rights, and provide a system of universal access to knowledge and discoverability about the property rights of all participants and how the system functions. The implications of these findings are that traditional property relations in society could be replaced by or supplemented with blockchain models, and implemented in new domains.     

Social Norms and Egalitarian Values Mitigate Authoritarian Intolerance Toward Sexual Minorities

In the United States, acceptance of sexual minorities (e.g., gay men and lesbians) has increased substantially since the early 1990s. This study examined whether authoritarians' attitudes have been influenced by the societal shift toward greater acceptance of sexual minorities. Using data from the American National Election Studies (ANES) collected between 1992 and 2012, we tested a model in which authoritarianism, endorsement of egalitarian values, and social norms shifting in the direction of tolerance predict individual attitudes toward sexual minorities and LGBT rights issues. Results indicated that (1) there was a subset of authoritarians who endorsed egalitarian values, (2) authoritarians in general became more tolerant (i.e., held less negative attitudes) toward sexual minorities between 1992 and 2012, and (3) “egalitarian authoritarians” held more positive attitudes toward sexual minorities than other authoritarians. The findings contribute to contemporary theory and research on authoritarianism, which is moving from a monolithic view of authoritarianism to one in which culture and core values activate and shape manifestations of authoritarian tendencies.     

Is it disgusting to be reminded that you are an animal?

Six studies (Ns?=?65, 96, 120, 129, 40, 200) tested the hypothesis that being reminded of our animal nature makes us feel disgust. Participants from three cultural groups indicated the intensity of their disgust reactions to pleasant and unpleasant animal reminder stories and pictures as well as to a statement directly reminding them of their animal nature. Findings did not support the hypothesis: Pleasant animal reminders reminded respondents of their animal nature (even more powerfully than did unpleasant ones), but were not disgusting. The direct reminder of our animal nature was not disgusting. There was no significant correlation between disgust and being reminded of animal nature for disgusting (unpleasant) animal reminders. Thus, some disgusting events remind us of our animal nature, but they are not disgusting because they remind us of our animal nature. Animal reminders per se are not disgusting.     

Reasonable Partiality Towards Compatriots

Ethical theories normally make room both for global duties to human beings everywhere and special duties to those we are attached to in some way. Such a split-level view requires us to specify the kind of attachment that can ground special duties, and to explain the comparative force of the two kinds of duties in cases of conflict. Special duties are generated within groups that are intrinsically valuable and not inherently unjust, where the duties can be shown to be integral to relationships within the group. Since nations can be shown to meet these conditions, acknowledging special obligations towards compatriots is justified. However for such partiality to be reasonable, it must be balanced against recognition of duties of global justice. These duties include duties to respect human rights and duties of fairness towards non-nationals. Weighing such duties against domestic duties of social justice is not a simple task, and the outcome should depend on the precise specification of the duty at stake. In particular, the duty to respect human rights fragments into four sub-duties whose force when set against local duties is markedly different.     

HOW SCIENCE CAN HELP RELIGION BENEFIT SOCIETY

Abstract. Modern science has given us a revolutionary new understanding of the close interrelationship and interdependence of humans not only with all other humans but with all other living species and with the nonliving elements of the geosphere and the rest of the universe. This new understanding can provide a basis for new understandings of (1) the basic nature of religion, (2) the basic principles of major world religious traditions, and (3) the basic principles of religious ethics. The new understanding of religious ethics will involve a better understanding of our rights and responsibilities, as individuals and groups, with respect to other individuals and groups of humans, other living species, and the nonliving universe. This improved understanding will benefit not only human individuals and human societies, local and global, but also local and global ecosystems.