Admiration and adoration: Their different ways of showing and shaping who we are

Admiration and adoration have been considered as emotions with the power to change people, yet our knowledge of the specific nature and function of these emotions is quite limited. From an interdisciplinary perspective, we present a prototype approach to admiration and what has variously been labelled adoration, worship, or reverence. Both admiration and adoration contribute to the formation of personal and collective ideals, values, and identities, but their workings differ. We offer a detailed theoretical account of commonalities and differences in the appraisal patterns and action tendencies associated with the two emotions. This analysis reveals that admiration motivates the internalisation and emulation of ideals embodied by an outstanding role model. Adoration motivates adherence to the teachings and expectations of a meaning maker and benefactor perceived as superhuman or sacred. Thus, the primary function of admiration is to promote individual learning and change, whereas adoration primarily serves to bind communities together.     

When seeking influences believing and promotes posttraumatic adaptation

Background: Theory and evidence link social support processes and self-efficacy appraisals in the promotion of adaptation following traumatic events. Dynamic causal processes, however, have not been examined longitudinally or in the context of mass-violence. This study tested whether quantity of social support seeking indirectly reduced distress severity among student survivors of mass university shootings. Hypotheses specified that the indirect effects of social support seeking on distress severity would occur through positively influencing perceived social support and self-efficacy, and that these effects would emerge and become stronger as posttraumatic stress symptom severity increased. Design: Path analysis via Mplus 7.2 was used to test the hypothesized moderated-serial-mediation model (conditional indirect effects). Methods: The sample (N = 1191) consisted of students enrolled at Virginia Tech during the 16 April 2007 shootings. Data were collected via online surveys at two time points, 3–4 months and 1-year post-shootings. Results: Hypotheses were supported, showing that the indirect effects of social support seeking on distress reduction occurred through perceived social support, which in turn influenced self-efficacy. These effects emerged and grew in strength as PTS severity increased. Conclusions: Clinical implications, including the need to consider contextual determinants of posttraumatic recovery, are discussed.     

With infinite utility,more needn't be better

Plausibly, only moral agents can bear action-demanding duties. This places constraints on which groups can bear action-demanding duties: only groups with sufficient structure—call them ‘collectives’—have the necessary agency. Moreover, if duties imply ability then moral agents (of both the individual and collectives varieties) can bear duties only over actions they are able to perform. It is thus doubtful that individual agents can bear duties to perform actions that only a collective could perform. This appears to leave us at a loss when assigning duties in circumstances where only a collective could perform some morally desirable action and no collective exists. But, I argue, we are not at a loss. This article outlines a new way of assigning duties over collective acts when there is no collective. Specifically, we should assign collectivization duties to individuals. These are individual duties to take steps towards forming a collective, which then incurs a duty over the action. I give criteria for when individuals have collectivization duties and discuss the demands these duties place on their bearers.     

Evaluating Differences in Cognitive Appraisal and Coping Over Stages of a Transaction

We evaluated appraisal of and coping with a college examination over three stages of the transaction for 138 American undergraduate students. The transactional process approach allowed for the identification of differences in the magnitude and direction of appraisal and coping between adjacent stages and stages separated by an intervening stage. Repeated measures tests revealed that differences in appraisal and coping could occur between all pairs of stages, suggesting that, in research limited to investigating changes between adjacent stages only, the concept of a transactional process may be attenuated and important changes overlooked as the process of a stressful encounter unfolds.     

Knowing how,basic actions,and ways of doing things

This paper investigates whether we can know how to do basic actions, from the perspective according to which knowing how to do something requires knowledge of a way to do it. A key argument from this perspective against basic know-how is examined and is found to be unsound, involving the false premise that there are no ways of doing basic actions. However, a new argument along similar lines is then developed, which contends that there are no ways of doing basic actions in any sense that matters for acquiring knowledge-how. This requires coming to a deeper understanding of ways of doing things than has hitherto been sought, which should be useful for further theorizing in this area. It is concluded that analyses of knowing-how in terms of knowledge of ways are inconsistent with the common assumption that there is basic know-how.     

The Religious Function of Jaina Philosophy:AnekāntavādaReconsidered

This paper considers the socio-religious rationale for the Jaina theory of the non-one-sided nature of reality (anekāntavāda). In doing so it rejects the received view thatanekāntavāda's exclusive function is to promote non-violence at the intellectual level. Instead it advances a model which emphasizes the way in whichanekāntavādasustains a real connection between karmic matter and the soul (jīva) and so maintains the rationale for identity defining ascetic practice. The social and religious dangers of one-sided (ekānta) views for the Jaina tradition are demonstrated by a consideration of the Digambara teacher Kundakunda's idiosyncratic use of the two truths model of reality.     

Bioethics' Gender

I argue that the field of bioethics is gendered feminine, but that the methods it uses to resist this gender identity pose real harm to actual women. Starting with an explanation of what I take ‘gender’ to be, I enumerate four drawbacks to being gendered feminine. I then argue that bioethics suffers from three of the same four drawbacks. I show how the field escapes the fourth disadvantage by adopting a masculine persona that inflicts damage on women, and conclude by urging bioethicists to reflect on their complicity in abusive power systems such as gender, race and class.     

Social Skills Training in Two Subtypes of Psychiatric Inpatients with Generalized Social Phobia

The aim of this study was to investigate the differential effectiveness of broad-spectrum group social skills training (SST) in two subtypes of psychiatric inpatients with a DSM-IV diagnosis of generalized social phobia (GSP). SST participants were assigned to two GSP subtypes on the basis of their level of performance in social situations, i.e., a “reticent” subtype ( n = 28) and a “non-reticent” subtype (n = 28). As hypothesized, it was revealed that the benefit of SST did not differ in the two subtypes. These findings support the effectiveness and feasibility of comprehensive SST for patients with two subtypes of generalized social phobia.     

The effect of personal and group discrimination on the subjective well-being of people with mental illness: the role of internalized stigma and collective action intention

The goal of this study is to test a model in which personal discrimination predicts internalized stigma, while group discrimination predicts a greater willingness to engage in collective action. Internalized stigma and collective action, in turn, are associated to positive and negative affect. A cross-sectional study with 213 people with mental illness was conducted. The model was tested using path analysis. Although the data supported the model, its fit was not sufficiently good. A respecified model, in which a direct path from collective action to internalized stigma was added, showed a good fit. Personal and group discrimination appear to impact subjective well-being through two different paths: the internalization of stigma and collective action intentions, respectively. These two paths, however, are not completely independent, as collective action predicts a lower internalization of stigma. Thus, collective action appears as an important tool to reduce internalized stigma and improve subjective well-being. Future interventions to reduce the impact of stigma should fight the internalization of stigma and promote collective action are suggested.