Situationism,Manipulation, and Objective Self-Awareness

Among those taking the implications of situationism seriously, some have suggested exploiting our tendency to be shaped by our environments toward desirable ends. The key insight here is that if experimental studies produce reliable, probabilistic predictions about the effects of situational variables on behavior—for example, how people react to the presence or absence of various sounds, objects, and their placement—then we should deploy those variables that promote prosocial behavior, while avoiding or limiting those that tend toward antisocial behavior. Put another way, some have suggested that we tweak situations to nudge or influence others toward good behavior. A question arises: Isn’t this manipulative? In this paper, I describe some existing proposals in the literature and consider the manipulation worry. Drawing on classical Confucian ethics, I argue that, when all is considered, it is chimerical to think we can refrain from influencing or manipulating others. We must rather accept that influence (whether intended or not) is part of social existence. Once we accept this, the only remaining question is how to influence others. I suggest that this should make us conceive ourselves in an objective fashion.     

The folk strike back; or,why you didn’t do it intentionally,though it was bad and you knew it

Recent and puzzling experimental results suggest that people’s judgments as to whether or not an action was performed intentionally are sensitive to moral considerations. In this paper, we outline these results and evaluate two accounts which purport to explain them. We then describe a recent experiment that allegedly vindicates one of these accounts and present our own findings to show that it fails to do so. Finally, we present additional data suggesting no such vindication could be in the offing and that, in fact, both accounts fail to explain the initial, puzzling results they were purported to explain.

Can Temperament Identify Affectively Ill Patients Who Engage in Lethal or Near‐Lethal Suicidal Behavior? A 14‐Year Prospective Study

Among affectively ill patients followed naturalistically for up to 14 years, 36 committed suicide, 120 attempted suicide, and 373 had no recorded suicide attempt. Comparing these three groups on clinical and intake personality revealed that suicide completed within 12 months was predicted by clinical but not personality variables, and suicide beyond 12 months was predicted by newly derived temperament factors, not clinical variables. Attempters and completers shared core characteristics: previous attempts, impulsivity, substance abuse, and psychic turmoil within a cycling/mixed bipolar disorder. Such temperament attributes as impulsivity and assertiveness were the best prospective predictors of completed suicides beyond 12 months with a sensitivity level of 74% and specificity level of 82%.     

Religion and Civic Engagement in Muslim Countries

Previous studies of religion on civic and political participation focus primarily on Western Christian societies. Studies of Muslim societies concentrate on Islamic religiosity's effect on attitudes toward democracy, not on how Muslim religious participation carries over into social and political arenas. This article examines the relationship between religion and civic engagement in nine Muslim‐majority countries using data from the World Values Surveys. I find that active participation in Muslim organizations is associated with greater civic engagement, while religious service attendance is not. In a subset of countries, daily prayer is associated with less civic engagement. The main area in which Muslim societies differ from Western ones is in the lack of association between civic engagement, trust, and tolerance. Religious participation is a more significant predictor of secular engagement than commonly used “social capital” measures, suggesting a need to adapt measures of religiosity to account for differences in religious expression across non‐Christian faiths.     

The Roman Catholic Charismatic Movement and Civic Engagement in Sub‐Saharan Africa

The Catholic Charismatic Renewal (CCR) is a movement within the Roman Catholic Church that has grown dramatically in many parts of the world over the past three decades, including Sub‐Saharan Africa. Since it stresses divine intervention (e.g., miracles and healing), some observers suspect that the CCR deemphasizes the importance of human initiative and depresses civic engagement. In this article, we report the results of an original mass survey and in‐depth interviews conducted in Nigeria and Kenya that suggest that the CCR does not necessarily depress civic engagement and that, depending on the types of individuals involved, the movement may encourage certain types of civic engagement. While we found little evidence that mere membership in the CCR was affecting civic engagement, we did find that the time commitment involved in being an active part of the CCR did negatively affect civic engagement, especially in Kenya. However, we also found evidence that involvement in the CCR was having a positive effect on civic engagement among women in Kenya. The results indicate that the CCR is not a religious movement that is inherently quietist, always and everywhere discouraging participation in public life, and that context matters.     

Reassessing carbamazepine in the treatment of bipolar disorder: clinical implications of new data

This monograph summarizes the proceedings of a roundtable meeting convened to discuss the role of carbamazepine in the treatment of bipolar disorder, in light of new data and the recent indication of carbamazepine extended-release capsules (CBZ ERC) for use in the treatment of acute manic and mixed episodes. Two lectures were presented, followed by a panel discussion among all 6 participants. A summary of the two pivotal trials of CBZ ERC and their pooled data along with other relevant data is presented first. Next, historical trends of carbamazepine and the agent's use in acute mania, bipolar depression, and maintenance are reviewed, emphasizing clinical implications of efficacy, safety, tolerability, and drug interactions. Finally, the panel discussion provides recommendations for the use of carbamazepine in different phases of the illness, taking into account adverse effects and drug-drug interactions. Panel discussants agree that current data confirm the utility of CBZ ERC as an effective treatment for acute manic and mixed episodes in bipolar disorder. Carbamazepine may also prove to be an option for maintenance treatment. Tolerability of the drug is related to dose and titration, and overall safety limitations regarding carbamazepine usage are comparable to other medications. For some patients, the main challenges to use of carbamazepine may be common drug-drug interactions and increased side effects related to aggressive introduction during treatment of acute manic and mixed episodes. Thus, carbamazepine may be a lower priority option for patients who are taking multiple medications, such as elderly individuals with medical comorbidity, due to the potential for drug interactions. Important benefits of carbamazepine include the low propensity toward weight gain and evidence of good tolerability with long-term treatment. (At present there are no available data from long-term, placebo-controlled studies evaluating the effects of carbamazepine or CBZ ERC on weight.) Thus, carbamazepine may be a good option for patients who are concerned about weight gain or who are intolerant of or respond poorly to other medications. Further efforts are needed to update physicians on the use of carbamazepine relative to other medications in the treatment of bipolar disorder.     

Folk Platitudes as the Explananda of Philosophical Metaethics: Are They Accurate? And Do They Help or Hinder Inquiry?

The field of metaethics, the branch of moral philosophy that examines the nature and status of morality, is rich in theoretical diversity. Nonetheless, a majority of professional philosophers embrace a subset of theories that affirm the existence of objective moral facts. I suggest that this may be related to the very method that philosophers use to construct metaethical theories. This method involves analyzing how ordinary people think and argue about morality. Analysis of ordinary moral discourse is meant to reveal common platitudes (or truisms) about the nature of morality itself, including the platitude that morality trades in objective moral facts. But do philosophers investigate ordinary moral discourse in any systematic way? How do they arrive at such platitudes? On what grounds are they justified? In this paper, I critically examine these questions and argue that a) any such platitudes need to be investigated systematically through empirical research and b) philosophers ought to be engaged in this research themselves.