Students' Journey Through a Trauma Studies Educational Program: A Northern Irish Perspective

This article presents the findings of a qualitative research study that explored the experiences of part-time students who completed a BSc(Hons) trauma studies program in Northern Ireland. Data collection involved semistructured interviews with seven students. Findings indicated a journey through the program during which students experienced both challenges and opportunities for development. Such challenges included responses to emotive content and barriers to sharing in classroom-based dialogues. Moreover, participants felt the program enhanced their knowledge as well as the supportive services they provided to those who had experienced a trauma. Findings suggest that participants who had experienced a personal trauma appeared to be drawn to this program.     

Stained glass as a model for consciousness

Contemporary phenomenal externalists are motivated to a large extent by the transparency of experience and by the related doctrine of representationalism. On their own, however, transparency and representationalism do not suffice to establish externalism. Hence we should hesitate to dismiss phenomenal internalism, a view shared by many generations of competent philosophers. Rather, we should keep both our options open, internalism and externalism. It is hard, however, to see how to keep open the internalist option, for although transparency and representationalism have not yet definitively established externalism, they have indeed made it quite intuitive. Internalism, by comparison, comes across at first sight as antiquated and ridden with difficulties. This is why I propose the Stained Glass model of consciousness. I do so with the following two aims: first, to make internalism intuitive in the age of transparency, and second, to show how to resist the many recent anti-internalist arguments. In particular, I argue that phenomenal internalism need not be epistemically worrisome, that it is compatible at once with transparency, representationalism, and content externalism, and that although it requires an error theory, this error theory is a harmless one.     

Six in one hand,half a dozen in the other: An ontological content analysis of radical Islam and the Christian right

The purpose of this paper is to examine the logics of justification embedded in the discourse of radical Islam and fundamentalist Christianity. Proponents of either side mostly suggest that their ideological system stands in opposition to the other. But such opposition holds only for the substantive content of these religious ideologies, not necessarily their underlying logics. That is, they indeed worship different deities, practice different customs and rituals, and in many respects, see the world in very different ways. However, our analysis examines the logical construction of their respective ideological discursive justifications, finding that differences in content are nonetheless underpinned by a remarkably similar system of logic. Previous comment on underlying similarities between these religions has been based on a sense of their affective tenor, observations of their similar rhetoric and methods of activism and otherwise random fragments of coincidence. We instead apply an ontological schema to paradigmatic discursive examples of each, thereby illustrating that their core logics are fundamentally the same.     

Warm and touching tears: tearful individuals are perceived as warmer because we assume they feel moved and touched

ABSTRACT

Recent work investigated the inter-individual functions of emotional tears in depth. In one study (Van de Ven, N., Meijs, M. H. J., & Vingerhoets, A. (2017). What emotional tears convey: Tearful individuals are seen as warmer, but also as less competent. British Journal of Social Psychology, 56(1), 146–160. Https://doi.org/10.1111/bjso.12162) tearful individuals were rated as warmer, and participants expressed more intentions to approach and help such individuals. Simultaneously, tearful individuals were rated as less competent, and participants expressed less intention to work with the depicted targets. While tearful individuals were perceived as sadder, perceived sadness mediated only the effect on competence, but not on warmth. We argue that tearful individuals might be perceived as warm because they are perceived as feeling moved and touched. We ran a pre-registered extended replication of Van de Ven et al. Results replicate the warmth and helping findings, but not the competence and work effects. The increase in warmth ratings was completely mediated by perceiving feeling moved and touched. Possible functions of feeling moved and touched with regard to emotional tears are discussed.     

The differential contribution of facial expressions,prosody, and speech content to empathy

Background: Facial expressions, prosody, and speech content constitute channels by which information is exchanged. Little is known about the simultaneous and differential contribution of these channels to empathy when they provide emotionality or neutrality. Especially neutralised speech content has gained little attention with regards to influencing the perception of other emotional cues. Methods: Participants were presented with video clips of actors telling short-stories. One condition conveyed emotionality in all channels while the other conditions either provided neutral speech content, facial expression, or prosody, respectively. Participants judged the emotion and intensity presented, as well as their own emotional state and intensity. Skin conductance served as a physiological measure of emotional reactivity. Results: Neutralising channels significantly reduced empathic responses. Electrodermal recordings confirmed these findings. The differential effect of the communication channels on empathy prerequisites was that target emotion recognition of the other decreased mostly when the face was neutral, whereas decreased emotional responses attributed to the target emotion were especially present in neutral speech. Conclusion: Multichannel integration supports conscious and autonomous measures of empathy and emotional reactivity. Emotional facial expressions influence emotion recognition, whereas speech content is important for responding with an adequate own emotional state, possibly reflecting contextual emotion-appraisal.     

Vicarious shame

We examined an account of vicarious shame that explains how people can experience a self-conscious emotion for the behaviour of another person. Two divergent processes have been put forward to explain how another's behaviour links to the self. The group-based emotion account explains vicarious shame in terms of an in-group member threatening one's social identity by behaving shamefully. The empathy account explains vicarious shame in terms of empathic perspective taking; people imagine themselves in another's shameful behaviour. In three studies using autobiographical recall and experimental inductions, we revealed that both processes can explain why vicarious shame arises in different situations, what variation can be observed in the experience of vicarious shame, and how all vicarious shame can be related to a threat to the self. Results are integrated in a functional account of shame.     

On the Emotions

Art historians and philosophers often talk about the interpretive significance of titles, but few have bothered with their historical origins. This omission has led to the assumption that an artwork's title is its proper name, since names and titles share the essential function of facilitating reference to their bearers. But a closer look at the development of our titling practices shows a significant point of divergence from standard analyses of proper names: the semantic content of a title is often crucial to the identification, individuation, and interpretation of its associated artwork. This paper represents a first step towards an empirically centred study of our titling practices. I argue that, in order to accept titles as proper names, we must first recognize the social, rather than the referential, function of naming.     

The effects of gender upon doctor-patient interaction

Abstract

Despite extensive research examining doctor-patient communication, relatively link attention has been directed to the impact of gender differences (Weisman and Teitelbaum, 1985). The present study examines the effect of doctor and patient gender on interaction. The consultations of 102 patients (47 male and 55 female) and 15 doctors (8 male and 7 female) were taped and then analysed using a modification of a method developed by Butler and Cox (1992). Measures were also taken of doctor and patient word count, the proportion of doctor dialogue relative to the patient and frequency of interaction exchange. Female patients initiated significantly more agendas than male patients (p >0.001). Those men who raised emotional agendas were more likely to reintroduce these agendas than female patients (p>0.01). particularly in the presence of female doctors (p0.001). Consultations with female patients revealed higher overall (p>0.01) and patient (P>0.01) word count than those with male patients. A positive effect of “gender congruence” upon word count was observed with female doctors only (p0.001).     

Does Doxastic Justification Have a Basing Requirement?

The distinction between propositional and doxastic justification is the distinction between having justification to believe that P (= propositional justification) versus having a justified belief in P (= doxastic justification). The focus of this paper is on doxastic justification and on what conditions are necessary for having it. In particular, I challenge the basing demand on doxastic justification, i.e. the idea that one can have a doxastically justified belief only if one's belief is based on an epistemically appropriate reason. This demand has been used to refute versions of coherentism and conservatism about perceptual justification, as well as to defend phenomenal ‘conservatism’ and other views besides. In what follows, I argue that there is virtually no reason to think there is a basing demand on doxastic justification. I also argue that, even if the basing demand were true, it would still fail to serve the dialectical purposes for which it has been employed in arguments concerning coherentism, conservatism, and phenomenal ‘conservatism’. I conclude by discussing the fact that knowledge has a basing demand and I show why this needn't raise the same sort of problems for coherentism and conservatism that doxastic justification's basing demand seemed to raise.     

Social neuroscience evidence for dehumanised perception

Dehumanisation describes perceiving a person as nonhuman in some ways, such as lacking a mind. Social psychology is beginning to understand cognitive and affective causes and mechanisms—the psychological how and why of dehumanisation. Social neuroscience research also can inform these questions. After background on social neural networks and on past dehumanisation research, the article contrasts (a) research on fully humanised person perception, reviewing studies on affective and cognitive factors, specifically mentalising (considering another's mind), with (b) dehumanised perception, proposing neural systems potentially involved. Finally, the conclusion suggests limitations of social neuroscience, future research directions, and real-world consequences of this all-too-human phenomenon.