So many lifetimes locked inside: reflecting on the use of music and songs to enhance learning through emotional and social connection in Trainee Clinical Psychologists

Music is universal; it can provide a common language that speaks from the heart enabling others to connect with the private felt experiences of others regardless of differences within or between people. This ability to empathise with, and understand, the position of others from differing backgrounds is an important competency within the therapeutic work of Clinical Psychologists. There are many facets to diversity just as there are many facets to music. Diversity in music genres can reflect diversity in people. Indeed, there is music to cater for all tastes, cultural/ethnic backgrounds, gender, age and generations with listening often being guided by individual preferences. In the United Kingdom training to become a Clinical Psychologist consists of a university-based 3-year full time professional research doctorate funded through the National Health Service. Trainees work on placements 3 days a week and attend university for academic and research teaching 2 days a week. As part of the academic programme, Trainees undertake experiential learning through workshops and methods such as Problem-Based Learning (PBL). One of the PBL exercises is based on a typical referral within an Adult Mental Health (AMH) service. For the AMH PBL exercise music is used to enhance trainees’ ability to connect emotionally with the personhood of referrals, consider associated complexities, and to reflect on personal and professional boundaries and reflective practice during training and beyond. This paper reflects on the utility of music and songs to enhance the learning experience.     

Conceptions of love in Ghana: An exploration among Ghanaian Christians

We explored conceptions of love from the perspective of Ghanaian Christians. Using an ethnographic approach, we interviewed 61 participants (males = 39; females = 22; age range 20 to 70) on their understanding and experiences of love in the context of family. Thematic analysis of the interview data revealed understandings of love expression in meeting material needs (of children, spouse, parents, and close relatives), helping other people in need (including the elderly, friends, and strangers), and affectionate care. Communal and maintenance-oriented love appears to characterise love expression among Ghanaian Christians.     

Structural properties of personal meaning systems: A new approach to measuring meaning of life

This article introduces a new qualitative–quantitative approach to assess meaning of life. The participants described their sources of meaning and how they were interconnected. Four quantitative measures for (1) the accessibility of meaning-related knowledge, the degree of (2) differentiation and (3) elaboration of personal meaning systems, and (4) their coherence were calculated. The sample consisted of 59 theology and science students. The study tested (a) whether the structural properties of personal meaning systems predicted health and well-being, and (b) reflected different degrees of expertise in constructing meaning. Differentiation, elaboration, and coherence measures correlated with health and well-being and predicted life satisfaction. Theology students presented more differentiated, elaborated, and coherent personal meaning systems than science students. Both results indicate that assessing structural properties of personal meaning systems can be a promising new approach to measure meaning of life.     

Agency without autonomy: valuational agency

National minority women's defense of non-liberal minority cultures that encompass sexist customs and rules has greatly perplexed liberal theorists. Many attempted to resolve this puzzle by attributing constrained agency to such women and dismissing their defense as unreasonable. This article argues that this liberal assessment of minority women's position is philosophically indefensible and that the failure of mainstream liberalism to make sense of these women's response indicates not that these women's agency is compromised but rather that the liberal conception of agency as autonomy has limits in its cross-cultural applicability. An alternative conception of agency, valuational agency, that illuminates minority women's agency is proposed as a more plausible alternative for radically pluralistic societies.     

医疗人工智能产品研发的伦理审查与法律考量

国内医疗人工智能研究日益增多,具有多学科合作,并以数据驱动的特点。走访深圳开展健康领域人工智能研发的企业、医疗机构以及研究机构的开发者,了解到存在监管不足、数据收集及处理过程欠缺标准化、责任不清等挑战。并且,面临应该如何遵循医学科研伦理审查原则,如何合法合规收集、利用、共享数据并界定责任等问题。从医院进行伦理审查实践层面探讨医疗人工智能的研究价值、科学有效性、风险受益等的审查要点;医疗人工智能研究的法律考量主要包括个人信息收集和利用的边界,以及侵权责任主体的认定。     

员工工作倦怠对其个人主动性行为的影响过程研究

采用工作倦怠量表、组织承诺量表、主动性氛围量表和个人主动性问卷调查了34家企业的231名员工和34名主管,使用多层线性建模进行数据分析,结果发现：工作倦怠和组织承诺、个人主动性负相关;组织承诺在工作倦怠和个人主动性之间的关系中起到部分中介作用;主动性氛围和个人主动性正相关并在组织承诺和个人主动性的关系中起到缓冲作用。研究提出了工作倦怠对个人主动性影响的一种过程模式,并对其理论和实践含义进行了讨论。     

Religiosity and the value of being moral: Understanding the meaning of morality through a personal values perspective

We demonstrate how religiosity predicts relationships between personal values and perceptions of morality in four studies across two cultures (Jews in Israel and mainly Christians in the US). In Studies 1A (N = 337) and 1B (N = 200), we explored the commonalities and differences between religious and non-religious participants in the association between values and the importance of being moral. In Studies 2A (N = 131) and 2B (N = 250), we tested the role of religiosity in the association between values and evaluations of others’ morality. Power (negatively) and Benevolence (positively) were associated with morality across levels of religiosity. The associations with Conservation were more positive for more religious participants; the associations with Universalism were more positive for less religious participants. Finally, the associations with at least one of the Openness-to-change values were more negative if a person was more religious. Studies 2A and 2B showed these associations existed over and above differences in personal values.     

Narrative Unity as a Condition of Personhood

Abstract: In this article I critically discuss a claim made by several writers in philosophy and the social sciences that for an individual to count as a person, a single personality, or the subject of a life, the experiences of the subject in question must take a narrative form. I argue that narrativity is a misleading and, in some ways of understanding it, implausible condition of what it is that adds unity to personhood and personality. I pursue this critique by considering canonical accounts of narrativity in philosophy and literary studies. I consider those connections between events that must hold for the sequence to be considered a narrative: causal, teleological, and thematic connections. I argue that for each of these, the condition that experiential sequences (for a given subject) must have this structure is empty: any life sequence that is reflected upon in an interpretive spirit can meet it. What the condition of narrativity amounts to, then, is the more basic requirement that the person must be able to look upon the factors and events of her life with a certain interpretive reflection, whether or not those factors and events have any particular narrative unity in a traditional sense.