Quality of Life and Globalization: Evidence from Islamic Countries

This study analyzes the relationship between three dimensions (economic, social, and political) of globalization and quality of life using a panel of 44 Islamic countries from 1970 to 2010. Using different estimation techniques, we find that overall globalization has a robust positive effect on quality of life, even when controlling for income, dependency ratio, literacy, number of physicians, and other factors. Nevertheless, the results do not hold for all forms of globalization. Economic and political forms of globalization tend to improve quality of life. In contrast, social globalization does not improve quality of life.     

Why the Canberra plan won’t help you do serious metaphysics

Jackson (From metaphysics to ethics, Oxford, Oxford University Press, 1998) argues that conceptual analysis plays a modest, albeit crucial, role in ‘serious metaphysics’: roughly, the project of demystifying phenomena we take to be mysterious by locating them in the natural world. This defence of conceptual analysis is associated with ‘the Canberra Plan’, a philosophical methodology that has its roots in the works of both Lewis (J Philos 67(13):427–446, 1970, Australas J Philos 50:249–258, 1972) and Jackson (Monist 77:93–110, 1994, 1998). There is, however, a distinction to be drawn between conceptual analysis, as it is typically employed in the Canberra plan, and a version of it defended by Jackson himself. In this paper, I elucidate this distinction, and employ examples from the history of science to argue the use of the former, but not the latter, incurs certain problems of conceptual change. Moreover, I also argue neither can be used to undertake serious metaphysics—the former because of the aforementioned problems, and the latter due to the machinery it employs to solve them.     

Religious Confession and Symptom Severity: A Prospective Comparative Study

Little research has been done on comparing confessions regarding mental health. In the present study, 320 people (78 Buddhists, 77 Catholics, 89 Protestants and 79 Muslims) were compared in terms of their symptom severity. Buddhists and Protestants had lower scores than Catholics and Muslims for obsessive–compulsive behavior and hostility. Muslim group had the highest comparative scores for psychoticism. Buddhists and Protestants had comparatively low scores for paranoid ideation and overall symptom severity, with Catholics and Muslims having high ones. Results reveal that confession should be taken in account in psychological research and diagnosis, since it is explicitly associated with psychological well-being.     

Ramseyan humility: the response from revelation and panpsychism

David Lewis argues for Ramseyan humility, the thesis that we can’t identify the fundamental properties that occupy the nomological roles at our world. Lewis, however, remarks that there is a potential exception to this, which involves assuming two views concerning qualia (i) panphenomenalism (contemporary panpsychism): all instantiated fundamental properties are qualia and (ii) the identification thesis (revelation): we can know the identities of our qualia simply by being acquainted with them. This paper aims to provide an exposition, as well as an assessment, of this response to the humility thesis.     

Appraisal Underpinnings of Affective Chronometry: The Role of Appraisals in Emotion Habituation

ABSTRACT In light of the lack of studies examining the cognitive components of affective chronometry, this research examined the appraisals associated with emotion habituation, using anger as the emotion of focus. Anger and its appraisals were assessed repeatedly over a day in the participants' naturalistic contexts. The trajectory of decline in anger over time after its first appearance was found to be a function of chronic coping styles. More importantly, the trajectories of anger-related appraisals generally corresponded to that of anger and were also moderated by coping styles in ways consistent with the moderating effects of coping styles on anger. Implications of these results for affective chronometry research and for appraisal research are discussed.     

Must Theorising about Adaptive Preferences Deny Women's Agency?

Critics argue that adaptive preference (AP) theorists misrepresent oppressed people's reasons for perpetuating their oppression. According to critics, AP theorists assume that people who adapt their preferences to unjust conditions lack the psychic capacities that would allow them to develop their own normative perspectives and/or form appropriate values. The misrepresentation is morally problematic, because it promotes unjustified paternalism and perpetuates colonial stereotypes of third‐world women. I argue that we can imagine a conception of AP that is consistent with acknowledging agency in people who perpetuate their oppression. I offer a weak perfectionist conception of AP that is consistent with recognising agentic capacities in the oppressed. On my conception, APs are preferences incompatible with an agent's basic wellbeing that formed under unjust conditions — and that an agent would reverse upon exposure to better conditions. My conception encourages respectful treatment of the oppressed without requiring us to abandon the feminist political goals the notion of AP is meant to serve. It helps us identify real‐world preferences that are problematically adapted to oppressive conditions and offers an account of why they seem not to be women's ‘true preferences’.     

A STUDY OF SOCIAL IDENTITY IN THREE ETHNIC GROUPS IN INDIA

The present study examined social identity under three frames of reference, self, own group and outgroups, in three ethnic groups in India, High Caste Hindus, Muslims and Scheduled Castes. Fifty subjects for each group (with a total of 150 subjects) between the ages of 13 to 18 years were randomly selected from a rural district of Uttar Pradesh. Data were collected using a 24 adjective checklist and analyzed using ANOVA and t tests. The results indicated considerable similarity in social identity of High Caste and Muslim subjects. In both groups a strong sense of positive social identity was found. The Scheduled Caste, however, displayed a marked negative social identity in relation to the two other ethnic groups. The findings were examined in relation to existing intergoup relations theory and interplay of specific subcultural experiences.