Environmental Modesty

Despite this virtue's history as an instrument of women's oppression, modesty, at its most basic, means voluntary restraint of one's power, undertaken for the sake of others. It is a mechanism that modifies unequal power relationships and encourages greater compassion and fairness. I use a Christian perspective with influences from Jewish and Muslim sources to examine modesty. The modest person, I argue, must be in relationship with others, must be honestly aware of her impacts on others, must be sensitive to those impacts, compassionate toward others, and willing to hold back for others' sakes. Moreover, modesty is not only a virtue that pertains to sexuality and clothing, but it also can promote virtuous environmental behavior, particularly as it leads to awareness of, and sensitivity to, the effects of everyday behaviors on vulnerable others.     

The dark side of fire: Postmodern critique and the elusiveness of the ideological

As scholars commonly maintain, the coming of modernity raised the stakes regarding the pursuit of objective truth and inaugurated the critique of error, unfounded beliefs, prejudice, and ideological interest. In our times, postmodernism has turned the weapons of critique against modernity itself and promoted the wholesale rejection of reason; in the aftermath, without any appraisal criteria left, ideological opinions keep growing in numbers, get decentralized and multifaceted , and are considered as equivalent voices expressing the different experiences of individuals and local groups. But is this inward and self-destructive turn of critique warranted? Unpacking the relevant arguments one finds many contradictions inside postmodernism, derivative of its peculiar antinomial relations to modernity/modernism. A discussion of the various meanings and forms of the notion of meta-narrative demonstrates the weaknesses of both the absolutist (modernist) and radical relativist (postmodernist) positions and points the way toward a moderate, critico-pragmatic understanding of the relationships between, on the one hand, knowledge and critique and, on the other, ideology.     

An advocacy intervention program for women with abusive partners: Six-month follow-up

Presented the 6-month follow-up findings of an experimental intervention designed to provide postshelter advocacy services to women with abusive partners. The intervention involved randomly assigning half the research participants to receive the free services of an advocate, 4 to 6 hours per week, for the first 10 weeks postshelter. One hundred forty-one battered women were interviewed about their experiences immediately upon their exit from a domestic violence shelter: 95% of the sample were interviewed 10 weeks thereafter (postintervention), and 93% were successfully tracked and interviewed 6 months later. At the 6-month follow-up, participants in both groups reported increased social support, increased quality of life, less depression, less emotional attachment to their assailants, and an increased sense of personal power. Although women in both groups reported some decrease in physical abuse over time, there were no statistically significant differences between those with and those without advocates, and abuse continued to be a problem for many women. Those who were still involved with their assailants continued to experience higher levels of abuse and had been more economically dependent upon the men prior to entering the shelter. Women who had worked with advocates continued to report being more satisfied with their overall quality of life than did the women in the control group. The authors thank the Editor and anonymous reviewers for their helpful comments. Thanks also to all present and past staff of the Community Advocacy Project, who helped in data collection and analyses. This work was supported by National Institute of Mental Health Grant 1R01 MH 44849.     

An Ecological Approach to Enhancing Parenting Skills in Family Therapy

To increase the effectiveness of parent education interventions, family therapists can address those factors that shape the way in which parents interact with their children. This article presents ecological theory as a framework that can help clinicians expand the range of their parent training efforts. In order to assess the utility of ecological theory for clinical practice, the present study empirically explored the ways in which selected characteristics of parents, children, and the family context related to mothers' parenting behavior. Specific recommendations for family therapists who employ parent training techniques are offered.     

NATURALISTIC OBSERVATIONS OF INSTITUTIONALIZED RETARDED PERSONS: A COMPARISON OF LICENSURE DECISIONS AND BEHAVIORAL OBSERVATIONS

In the last several years, various organizations have produced strikingly similar documents by which institutions for retarded persons are judged for licensure. The purpose of the present study was to determine whether residential units that were licensed differed from residential units that were not licensed in terms of the active programming behaviors of their staff and residents. Data were collected through a time-sampling procedure that yielded about 160,000 observations on eight staff and six resident behaviors. Results showed that the licensed units were just as derelict as unlicensed units in providing habilitative programming for their retarded residents. Maladaptive responding by residents occurred at least as much as task-related behaviors: residents spent as much time self-stimulating as they did in programming; they also engaged in self-abusive behavior about as much time as they engaged in on-task responding. Results were discussed in terms of the failure of governmental regulations that are not based on observation to adequately assess habilitative programming.     

AN ECOBEHAVIORAL EXAMINATION OF A SIMPLE STRATEGY FOR INCREASING MEALTIME LANGUAGE IN RESIDENTIAL FACILITIES

Typically in large residential facilities for retarded persons, meals are served in an institutional style that does not appear to encourage appropriate peer interactions. An ecological program alternative is serving meals in a family style. The present study was designed to examine both the feasibility of serving family style meals and the effects of family style meal service on mealtime language. Five retarded young adult male residents, who had some conversational skills and appropriate table manners, participated in this study. The experimental design involved a multiple baseline analysis across meals (dinner, lunch, and breakfast). Observers coded the youths' mealtime verbalizations according to the type, content, and direction of the verbalizations and they recorded the length of the meals. The analysis of the verbalization data indicated that during family style meals the participants spoke substantially more often than during institutional style meals. Increases in peer-directed conversation about the meals primarily accounted for the verbalization changes. Family style serving also resulted in the youths spending more time with their meals. In addition, social validation measures suggested that the family style procedures were preferred by the consumers (participants, staff, and concerned community members).     

An application of Michel Meyer's Theory of problematology to David Hume's Diaologues concerning natural religion

This study advances the claim that Hume's Dialogues Concerning Natural Religion, which drew its inspiration and guidelines from Cicero's De Natura Deorum, fulfills four basic elements of Michel Meyer's theory of problematology. In doing so, it is argued, the Dialogues contribute importantly to our understanding of the question-answer pair, and to the notion of rhetoric as a way of knowing.     

Prospective and Concurrent Affective Dynamics in Self-Injurious Thoughts and Behaviors: An Examination in Young Adult Women

Affective dynamics, assessed using ecological momentary assessment (EMA), provide a nuanced understanding of within-person fluctuations of negative affect (NA) and positive affect (PA) in daily life. NA and PA dynamics have been associated with psychopathology and response to psychological treatments. NA and PA dynamics have been rarely studied concurrently in association with self-injurious thoughts and behaviors (SITB), transdiagnostic difficulties encountered regularly in clinical and community settings. Here we present EMA data from a large, diverse sample of young adult women with high rates of SITB to examine NA and PA dynamics (mean intensity, variability, and inertia). Specifically, we considered the prospective associations between past-year suicidal thoughts and past-year nonsuicidal self-injury and affective dynamics, as well as the concurrent associations between affective dynamics, EMA-reported suicidal thoughts, and EMA-reported urges for nonsuicidal self-injury. Results demonstrate that elevated mean NA and NA variability are robustly associated with all types of SITB assessed prospectively or concurrently. Interestingly, these associations were weakest for past-year nonsuicidal self-injurious behaviors, relative to past-year and concurrent suicidal or nonsuicidal self-injurious thoughts. Past-year suicidal thoughts further predicted increased NA inertia. Decreased PA inertia was associated with past-year nonsuicidal self-injury behavior, as well as concurrent EMA suicidal thoughts. We found no associations (prospective or concurrent) between SITB and mean PA intensity or PA variability. These results highlight the importance of understanding affective processes to develop real-world interventions to prevent nonsuicidal self-injury and suicidal behavior in daily life.     

What is philosophy as a way of life? Why philosophy as a way of life?

Despite a recent surge of interest in philosophy as a way of life, it is not clear what it might mean for philosophy to guide one's life, or how a “philosophical” way of life might differ from a life guided by religion, tradition, or some other source. We argue against John Cooper that spiritual exercises figure crucially in the idea of philosophy as a way of life—not just in the ancient world but also today, at least if the idea is to be viable. In order to make the case we attempt to clarify the nature of spiritual exercises, and to explore a number of fundamental questions, such as “What role does reason have in helping us to live well?” Here we distinguish between the discerning and motivational powers of reason, and argue that both elements have limitations as guides to living well.