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981.
Susanne Schaal Lale Heim Thomas Elbert 《Journal of aggression, maltreatment & trauma》2013,22(9):930-945
The objectives of this study were to investigate rates of posttraumatic stress disorder (PTSD) and levels of appetitive aggression and potential risk factors for appetitive aggression in a sample of 200 Rwandan genocide perpetrators. Five percent of the perpetrators presented with PTSD, and high levels of appetitive aggression were common. High levels of appetitive aggression were associated with male gender, a high number of past committed offenses, and low levels of positive and elevated levels of negative religious coping. Considering the substantial extent of appetitive aggression, the reintegration of these individuals into the community should consider the inclusion of programs that restrain appetitive aggression and restore psychological functioning to facilitate a peaceful coexistence. 相似文献
982.
To understand racial disproportionality in juvenile delinquency, we studied relationships between 2 possible contributors: effects of manifestations of a structural factor (racism) and psychological consequences of trauma. Informed by Carter’s (2007) theory of race-based trauma, we explored the role of experiences of racial discrimination, childhood trauma, and trauma symptoms in juvenile delinquency through self-reported experiences of incarcerated African American youth. We found that childhood trauma, trauma symptoms, and racial discrimination experiences all significantly contributed to juvenile delinquency, but participants who experienced greater racial discrimination had higher posttraumatic stress symptoms and elevated delinquency rates. Considering the well-documented effects of trauma symptoms on juvenile delinquency, race-based trauma experiences might help us understand one aspect of racial disproportionality in juvenile delinquency. 相似文献
983.
Sarah A. Reiland Dean Lauterbach Ellen F. Harrington Patrick A. Palmieri 《Journal of aggression, maltreatment & trauma》2013,22(8):823-841
The learned helplessness model and its various revisions suggest that causal attributions influence responses to events. This study examined relationships among the 3-factor symptom clusters of posttraumatic stress disorder (PTSD) represented in the 4th edition of the Diagnostic and Statistical Manual of Mental Disorders (DSM–IV; American Psychiatric Association, 1994) and the individual dimensions of dispositional attributional style and trauma-specific attributions (i.e., internal–external, stable–unstable, global–specific). Relationships among attributions and clusters of PTSD symptoms represented by the 4-factor dysphoria model were also examined. Trauma-specific attributions were most predictive of PTSD symptoms, with higher associations for avoidance and numbing symptoms compared to arousal symptoms in the three-factor model and higher associations for dysphoria symptoms compared to arousal and avoidance symptoms in the four-factor dysphoria model. Results suggest that cognitive vulnerabilities could underlie the comorbidity between PTSD and depression and might represent a high-impact target for treatment. 相似文献
984.
Anna Cash Ghee Candace S. Johnson Ann K. Burlew 《Journal of aggression, maltreatment & trauma》2013,22(8):820-838
The Trauma Symptom Checklist-40 (TSC-40) is a brief self-report measure of trauma-related symptoms. Using a confirmatory factor analysis framework, this preliminary study examined whether the TSC-40 provided a good fit for 50 African American and 52 Caucasian economically and educationally disadvantaged women enrolled in a residential treatment program. A 5-factor structure of the TSC-40 appeared to be more applicable for our sample than the original 6-factor model. This 5-factor model includes negative mood, interpersonal problems, sleep disturbance, dissociative-like symptoms, and sexual problems. Equivalent factor structure and factor loadings emerged for the two ethnic and racial groups. Implications pertaining to trauma assessment are discussed. 相似文献
985.
Elizabeth J. Harris 《文化与宗教》2013,14(2):197-222
In this article, I explore two attitudes towards war present among Buddhists in contemporary Sri Lanka: support for an all‐out military victory over the Liberation Tigers of Tamil Eelam (LTTE) and support for a ceasefire followed by a negotiated settlement. After a phenomenological presentation of the two approaches, I turn to the factors that have conditioned them. I argue that canonical narrative is drawn on both to support the war and to reject it and then look at more recent colonial history to provide further data, particularly to the dynamic undergirding Buddhist support for war. In the nineteenth century, under British rule, one significant ‘other’ for Sri Lankan Buddhists was the Christian. A pattern of spirited defence developed in the face of what was seen as humiliation and betrayal at the hands of Christians. This pattern, the paper suggests, can throw light on responses in the present to the very different ‘other’, the LITE. 相似文献
986.
Emily Taylor Merriman 《The Journal of religious ethics》2009,37(1):83-103
An analysis of Geoffrey Hill's lyric poem about William Blake illuminates the relations between art, prophecy, and imperial politics across more than two centuries. Hill's poem responds to David V. Erdman's argument that Blake was resolutely, if ineffectually and sometimes secretly, opposed to war. It also establishes Hill's own cryptic but definite resistance to contemporary war and warmongers, while it mourns poetry's public powerlessness to halt the violent competition for material resources. Ignored by the majority, poetry fails to bring about the ethical social change that poets often envision. The layering of perspectives (Hill the poet and scholar writing about Erdman the scholar, who is explicating Blake the poet and artist) allows for a multidimensional interpretation of the role of poets and prophetic poetry. Despite their fury at society's deafness and greed, and frustration at their own incapacities, poets—because if they are great poets, they are prophets, too—continue to speak to their audiences about the problems of this world and about the better worlds that can be imagined. Hill's text obliquely teaches how the small success of a great poem can provide a minor note of consolation as it objects to terror and tyranny. 相似文献
987.
James Turner Johnson 《The Journal of religious ethics》2008,36(1):157-179
In contrast to the period when the Journal of Religious Ethics began publishing, the study of religion in relation to war and connected issues has prospered in recent years. This article examines three collections of essays providing comparative perspectives on these topics, two recently authored studies of Buddhism and Islam in relation to war, and a compendious collection of texts on Western moral tradition concerning war, peace, and related issues from classical Greece and Rome to the present. 相似文献
988.
Björn Krondorfer 《The Journal of religious ethics》2008,36(2):233-267
“Forgetting” plays an important role in the lives of individuals and communities. Although a few Holocaust scholars have begun to take forgetting more seriously in relation to the task of remembering—in popular parlance as well as in academic discourse on the Holocaust—forgetting is usually perceived as a negative force. In the decades following 1945, the terms remembering and forgetting have often been used antithetically, with the communities of victims insisting on the duty to remember and a society of perpetrators desiring to forget. Thus, the discourse on Holocaust memory has become entrenched on this issue. This essay counters the swift rejection of forgetting and its labeling as a reprehensible act. It calls attention to two issues: first, it offers a critical argument for different forms of forgetting; second, it concludes with suggestions of how deliberate performative practices of forgetting might benefit communities affected by a genocidal past. Is it possible to conceive of forgetting not as the ugly twin of remembering but as its necessary companion? 相似文献
989.
Kevin Carnahan 《The Journal of religious ethics》2008,36(2):269-294
Many contemporary scholars debate whether war should be conceived as a relative evil or a morally neutral act. The works of Augustine may offer new ways of thinking through the categories of this debate. In an early period, Augustine develops the distinction between evil done and evil suffered. Augustine's early treatments of war locate the saint as detached sage doing only good, and immune from evil suffered. In a middle period, he develops a richer picture of the evil suffered on the occasion of the loss of historical goods but fails to develop the implications of this picture as concerns war. Finally, without abandoning emphasis on the avoidance of doing evil, Augustine comes to highlight how evil suffered in war prevents us from speaking simply of good wars. Augustine's ability to hold together senses of evil and their moral significance provides a useful avenue for new thought on this issue. 相似文献
990.
John W. Grula 《Zygon》2008,43(1):159-180
The Judeo‐Christian, Enlightenment, and postmodernist paradigms have become intellectually and ethically exhausted. They are obviously failing to provide a conceptual framework conducive to eliminating some of humanity's worst scourges, including war and environmental destruction. This raises the issue of a successor, which necessitates a reexamination of first principles, starting with our concept of God. Pantheism, which is differentiated from panentheism, denies the existence of a transcendent, supernatural creator and instead asserts that God and the universe are one and the same. Understood via intuition, modern cosmology, and other natural sciences, it offers an alternative worldview that posits the divine and sacred nature of the universe/creation. By asserting the fallacy of the creator/creation dichotomy and any attempts to anthropomorphize or personalize God, pantheism precludes hubris stemming from erroneous notions of divine favoritism. The links between Judeo‐Christianity and the Enlightenment are traced and a case made that the latter has resulted in the equally erroneous and hubristic notion of human ascendancy to a Godlike status, with the concept of progress providing a secular version of the Christian belief in salvation. By reestablishing the natural sciences’metanarrative, even as it asserts the divinity of the material universe, pantheism simultaneously demotes postmodernism and reconciles science with religion. Pantheism provides a theological foundation for deep ecology and also stakes out a viable third position in relation to the ongoing dispute between advocates of intelligent design and the scientific establishment. 相似文献