Darwinism, Democracy, and Race examines the development and defence of an argument that arose at the boundary between anthropology and evolutionary biology in twentieth-century America. In its fully articulated form, this argument simultaneously discredited scientific racism and defended free human agency in Darwinian terms. The volume is timely because it gives readers a key to assessing contemporary debates about the biology of race. By working across disciplinary lines, the book's focal figures--the anthropologist Franz Boas, the cultural anthropologist Alfred Kroeber, the (...) geneticist Theodosius Dobzhansky, and the physical anthropologist Sherwood Washburn--found increasingly persuasive ways of cutting between genetic determinist and social constructionist views of race by grounding Boas's racially egalitarian, culturally relativistic, and democratically pluralistic ethic in a distinctive version of the genetic theory of natural selection. Collaborators in making and defending this argument included Ashley Montagu, Stephen Jay Gould, and Richard Lewontin. Darwinism, Democracy, and Race will appeal to advanced undergraduates, graduate students, and academics interested in subjects including Philosophy, Critical Race Theory, Sociology of Race, History of Biology and Anthropology, and Rhetoric of Science. (shrink)

In this article, I examine stigmatizing and especially patronizing attitudes towards others’ depression that people who are well-intentioned produce. The strategy of the article is to consider the social experience of depression through two separate subfields of philosophy: epistemic injustice and phenomenology. The solution that I propose is a phenomenological account of empathy. The empathetic attitude that I argue for involves actively listening to the depressed individual and taking their depression testimony as direct evidence. The article has been written both (...) for those who seek to better support neurodiverse people in their lives and for depressives (and other neurodivergents) themselves in order to provide them with a better account for advocating for themselves against social stigma. (shrink)

This book is a concise overview of the relevance and application of moral philosophy to all those involved in business and employment. It is the ideal introduction for beginning students of applied philosophy, business or management ethics.

This book is a concise overview of the relevance and application of moral philosophy to all those involved in business and employment. It is the ideal introduction for beginning students of applied philosophy, business or management ethics.

This paper critiques the biological race realism of Quayshawn Spencer. Spencer's recent embrace of “radical race pluralism” (RRP) is welcome but incomplete, because it needs methods that distinguish different communicative contexts for how American English speakers use “race” and related terms. I offer a pragmatic approach to identifying such contexts that combines pragmatic argumentation theory, rhetorical polysemy, and a pragmatic approach to definition. One consequence of embracing RRP is that Spencer's theory of “OMB race talk” is unsupportable because it collapses (...) three distinct communicative contexts: genomic research, legal and regulatory governance, and ordinary talk. By so doing, OMB race talk blocks attempts to fight racism and violates ethical standards that should allow people the agency to define their own identities. (shrink)

Truth, Trust and Medicine investigates the notion of trust and honesty in medicine, and questions whether honesty and openness are of equal importance in maintaining the trust necessary in doctor-patient relationships. Jackson begins with the premise that those in the medical profession have a basic duty to be worthy of the trust their patients place in them. Yet questions of the ethics of withholding information and consent and covert surveillance in care units persist. This book boldly addresses these questions which (...) disturb our very modern notions of a patient's autonomy, self-determination and informed consent. (shrink)

Are doctors and nurses bound by just the same constraints as everyone else in regard to honesty? What, anyway, does honesty require? Telling no lies? Avoiding intentional deception by whatever means? From a utilitarian standpoint lying would seem to be on the same footing as other forms of intentional deception: yielding the same consequences. But utilitarianism fails to explain the wrongness of lying. Doctors and nurses, like everyone else, have a prima facie duty not to lie--but again like everyone else, (...) they are not duty-bound to avoid intentional deception, lying apart; except where it would involve a breach of trust. (shrink)

Philosophical defenses of cognitive/evolutionary psychological accounts of racialism claim that classification based on phenotypical features of humans was common historically and is evidence for a species-typical, cognitive mechanism for essentializing. They conclude that social constructionist accounts of racialism must be supplemented by cognitive/evolutionary psychology. This article argues that phenotypical classifications were uncommon historically until such classifications were socially constructed. Moreover, some philosophers equivocate between two different meanings of “racial thinking.” The article concludes that social constructionist accounts are far more robust (...) than psychological accounts for the origins of racialism. (shrink)

While many current analyses of democracy focus on creating a more civil, respectful debate among competing political viewpoints, this study argues that the existence of structural social inequality requires us to go beyond the realm of political debate. Challenging prominent contemporary theories of democracy, the author draws on John Dewey to bring the work of combating social inequality into the forefront of democratic thought. Dewey's 'pragmatic' principles are deployed to present democracy as a developing concept constantly confronting unique conditions obstructing (...) its growth. Under structurally unequal social conditions, democracy is thereby seen as demanding the overcoming of this inequality; this inequality corrupts even well-organized forums of political debate, and prevents individuals from governing their everyday lives. Dewey's approach shows that the process of fighting social inequality is uniquely democratic, and he avoids current democratic theory's tendency to abstract from this inequality. (shrink)

Easwaran has given a definition of transferability and argued that, under this definition, randomized arguments are not transferable. I show that certain aspects of his definition are not suitable for addressing the underlying question of whether or not there is an epistemic distinction between randomized and deductive arguments. Furthermore, I demonstrate that for any suitable definition, randomized arguments are in fact transferable.

On a certain reading, the respective theories of Freud and Nietzsche might be described as exploring the suffered relational histories of the subject, who is driven by need; these histories might also be understood as histories of language. This suggests a view of language as a complicated mode of identifying-with, which obliges linguistic subjects to identify the non-identical, but also enables them to simultaneously identify with each other in the psychoanalytic sense. This ambivalent space of psychoanalytic identification would be conditioned (...) by relational histories. On one hand, this might lead to conformity within a system of language as a shared, obligatory compromise formation that would defend against the non-identical; magical language, typified in Freud’s critique of animism and in Nietzsche’s critique of “free will” guided by absolute normative signifiers (“Good” and “Evil”), would be symptomatic of this sort of defense. On the other hand, given other relational histories, it may produce the possibility for more transitional modes of identification, and thereby modes of language that can bear its suffered histories, and lead to proliferation of singular compromise formations. It is suggested that while the former is historically dominant, Nietzsche and various psychoanalytic thinkers contribute to conceiving of the possibility of working ourselves towards the latter. (shrink)

Thomson that the mother would not be morally obliged to consent to the surgery. At any rate, if she refused, she would not have killed the foetus. ...

Does it signify morally whether a deception is achieved by a lie or some other way? David Bakhurst has challenged my view that it can signify. Here I counter his criticisms--firstly, by clarifying the terminology: What counts as a lie? Secondly, by exploring further what makes lying wrong. Bakhurst maintains that lying is wrong in that it infringes autonomy--and other deceiving stratagems, he says, do so equally. I maintain that lying is wrong in that it endangers trust--and other types of (...) deceiving stratagems do not do so equally. Lying to patients, I contend, is an abuse of their trust. Other forms of their intentional deception need not be so, although, in our autonomy-minded culture, they are likely to be so. (shrink)

ABSTRACT To what extent is honesty or truthfulness morally obligatory in trade and advertising practices? It is argued here what while we have a general right, in business as elsewhere, not to be lied to, we have no general right, either in our business or other pursuits, not to be deliberately deceived. Certain restrictions on deceptive practices in trade and advertising, even unintentionally deceptive practices, are, even so, morally defensible: viz. where the practice would mislead reasonable people to a material (...) degree or where it would mislead especially vulnerable people who are predictably unreasonable. It is suggested that a code of practice for trade and advertising which exaggerates the degree of truthfulness which is morally obligatory may actually be corrupting in effect. (shrink)

The UN Convention on Certain Conventional Weapons (CCW) can, on the one hand, be considered vital for the global governance process—in the sense of urging international cooperation on the ethical, developmental, and standards aspects of lethal autonomous weapon systems (LAWS). On the other hand, the CCW may also embody a global trend that does not augur well for international solidarity, namely the lack of credible and comprehensive collaboration to advance global objectives of peace and security. In 2022, a majority of (...) the 125 nations that belong to the CCW requested limits on a specific type of lethal autonomous weapons: “killer robots.” Yet, most of the major global powers—namely the United States, Russia, and China—opposed not only a ban on LAWS but also on any restrictions on the development of these weapons, not least because the United States, Russia, and China are actively developing this weapons technology. While there is currently much focus on the technological evolution of LAWS, less has been written about how ethical values can exert influence on a growing global consciousness around factors such as power, technology, human judgment, accountability, autonomy, dehumanization, and the use of force. This introduction lays the groundwork for dealing with these issues. It does so by showing that all these factors warrant a pluralist approach to the global governance of LAWS, based on multiple grounds, including the military, tech, law, and distinctive theoretical-ethical orientations; the rationale being to combine this expertise into a collection for publication. Reflecting the contributing authors’ firsthand experiences of the ethics surrounding the management of LAWS to address decisive and critical questions at an expert level, it provides a framing for the collection, showing that the use of international legal mechanisms like the CCW are crucial to considering both the potential and the limits of LAWS, as well as what it can contribute to areas such as international law, human rights, and national security. (shrink)

Mental explanations of behaviour are physical explanations of a special kind. Mental events are physical events. Mental explanations of physical behaviour are not mysterious, they designate events with physical causal powers. Mentalistic terms differ from physicalistic ones in the way they specify events: the former cite extrinsic properties, the latter intrinsic properties. The nature of explanation in general is discussed, and a naturalistic view of intentionality is proposed. The author shows why epistemological considerations rule out the elimination of "mentalistic talk" (...) from explanations of behaviour. (shrink)

Dobbs v. Jackson Women’s Health continues a trajectory of U.S. Supreme Court jurisprudence that undermines the normative foundation of public health — the idea that the state is obligated to provide a robust set of supports for healthcare services and the underlying social determinants of health. Dobbs furthers a longstanding ideology of individual responsibility in public health, neglecting collective responsibility for better health outcomes. Such an ideology on individual responsibility not only enables a shrinking of public health infrastructure for reproductive (...) health, it facilitates the rise of reproductive coercion and a criminal legal response to pregnancy and abortion. This commentary situates Dobbs in the context of a long historical shift in public health that increasingly places burdens on individuals for their own reproductive health care, moving away from the possibility of a robust state public health infrastructure. (shrink)

The question why we are ‘bound’ by moral requirements is as old as it is fundamental. Its interest is both practical and theoretical. Its practical interest comes out in this way: nothing is easier—at least on occasion—than to disregard the restraints imposed by morality. In submitting to them we must often forgo what we would otherwise desire. A man may have sacrificed much in the interests of ‘behaving well’. He may wish therefore to know whether his sacrifice has been foolish. (...) It is only reasonable to ask why we are ‘bound’, if indeed we are. Scepticism on this point is not merely playful. We want to know the reason for accepting moral restraints. I say ‘at least in outline’ because just as it may be reasonable to act on your doctor's advice although you do not understand his reasons in detail, so it may be reasonable to accept advice on some moral matter although you do not understand its justification in detail. (shrink)

This chapter begins with an empirical analysis of attitudes towards the law, which, in turn, inspires a philosophical re-examination of the moral status of the rule of law. In Section 2, we empirically analyse relevant survey data from the US. Although the survey, and the completion of our study, preceded the recent anti-police brutality protests sparked by the killing of George Floyd, the relevance of our observations extends to this recent development and its likely reverberations. Consistently with prior studies, we (...) find that people’s ascriptions of legitimacy to the legal system are predicted strongly by their perceptions of the procedural justice and lawfulness of police and court officials’ action. Two factors emerge as significant predictors of people’s compliance with the law: (i) their belief that they have a (content-independent, moral) duty to obey the law (which is one element of legitimacy, as defined here); and (ii) their moral assessment of the content of specific legal requirements (‘perceived moral content of laws’). We also observe an interactive relationship between these two factors. At higher levels of perceived moral content of laws, felt duty to obey is a better predictor of compliance. And, similarly, perceived moral content of laws is a better predictor of compliance at higher levels of felt duty to obey. This suggests that the moral content incorporated in specific laws interacts with the normative force people ascribe to legal authorities by virtue of other qualities, specifically here procedural justice and lawfulness. In Section 3, the focus shifts to a philosophical analysis, whereby we identify a parallel (similarly interactive) modality in the way that form and content mutually affect the value of the rule of law. We advocate a distinctive alternative to two rival approaches in jurisprudential discourse, the first of which claims that Lon Fuller’s eight precepts of legality embody moral qualities not contingent on the law’s content, while the second denies any independent moral value in these eight precepts, viewing them as entirely subservient to the law’s substantive goals. In contrast, on the view put forward here, Fuller’s principles possess (inter alia) an expressive moral quality, but their expressive effect does not materialise in isolation from other, contextual factors. In particular, the extent to which it materialises is partly sensitive to the moral quality of the law’s content. (shrink)

ArgumentEvolutionary psychologists argue that because humans are biological creatures, cultural explanationsmustinclude biology. They thus offer to unify the natural and social sciences. Evolutionary psychologists rely on a specific history of cultural anthropology, particularly the work of Alfred Kroeber to make this point. A close examination of the history of cultural anthropology reveals that Kroeber acknowledged that humans were biological and culture had a biological foundation; however, he argued that we should treat culture as autonomous because that would bring benefits to (...) the biological sciences as well as the human sciences. Hence, the historical caricature of his work by evolutionary psychology fails. The paper concludes that cultural anthropologists were successful in creating their discipline, at least in part, because they argued by pragmatic definition. Evolutionary psychology, on the other hand, offers an essentialist definition of “culture” and thus offers a much less promising vision of interdisciplinary collaboration. (shrink)

Improving the informed consent process is a common theme in literature regarding biomedical human subjects research. Standards for appropriate language and required information have undergone scrutiny and evolved over time. One response to the call for improvement is the provision and use of informed consent templates to ensure that documents have a standardized format and quality of content. Little is known, however, about the prevalence of such ICTs or their effectiveness. This article discusses the rationale for creating and using templates, (...) describes the prevalence of and commonalities between templates, and identifies the need for an evaluation of their effectiveness in terms of their ethical and practical implications. The websites of 144 Association of American Medical Colleges -accredited institutions in the United States, 21 institutes in the National Institutes of Health, and the World Health Organization were searched for the presence of ICTs. A total of 105 medical schools, 3 NIH institutes, and the WHO had at least one ICT publicly available on their websites. The templates varied in format, length, style, language, and sections included. The prevalence of ICTs, variability in their content, and lack of published research regarding their effectiveness suggest that ICTs are available, but more research into their effectiveness and standardization of their development are needed. (shrink)

The theme of the possibility or impossibility of the compatibility between Heideggerian philosophy and Freudian metapsychology has been taken up in various ways. Without going into the details of this body of commentary, it is argued that there is a clear difference between the ways in which Heidegger and Freud think cultural crisis. By examining texts of both thinkers from the early 1930s, it is shown that whereas Freud conceives of the possibility of amelioration of crisis in terms of a (...) grappling with material necessity, Heidegger's philosophical conception of crisis seeks to bring about freedom's performative coincidence with ontological necessity. Heidegger's approach, it is claimed, is blind to the confrontation with material necessity that is its own condition of possibility. This blindness is evident in his ontological understanding of suffering. Key Words: crisis • critique • Sigmund Freud • Martin Heidegger • materiality • necessity • questioning. (shrink)

We analyze the relationship between evolutionary theory and classification of higher taxa in the work of three ichthyologists: Albert C.L.G. Günther (1830–1914), Edward Drinker Cope (1840–1897), and Theodore Gill (1837–1914). The progress of ichthyology in the early years following the Origin has received little attention from historians, and offers an opportunity to further evaluate the extent to which evolutionary theorizing influenced published views on systematic methodology. These three ichthyologists held radically different theoretical views. The apparent commensurability of claims about relationships (...) among groups of fishes belies differences in what the relationships actually were supposed to be. As well, interpreting classification as genealogical did not lead to agreement about taxonomic methodology; instead, applying evolutionary theory raised new axes of disagreement. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"And They Sang A New Song":Reading John's Revelation From The Position Of The LambJ.A. Jackson (bio) and Allen H. Redmon (bio)Then one of the elders said to me, "Do not weep. See, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and the seven seals." Then I saw between the throne and the four living creatures and among (...) the elders a Lamb standing as if it had been slaughtered.—Revelation 5:5–6In an interview with Markus Müller, René Girard asserts the importance of taking into account the apocalypticism of Christianity. Apocalypse, Girard reminds us, "means revelation: apocalypto means to open up and to show the truth. But it also means absolute violence, so the apocalypse is a violent revelation and a revelation of violence" (Girard 1996). That the Revelation is a violent revelation has been well established. Despite textual evidence that would beg those who approach the text to do just the opposite, readers have fixated on the violence of the Revelation since its inception, finding in it God's final retribution against those who persecute the Church.1 Commentators such as Dennis E. Johnson, William Hendricksen, and George Elden Ladd have produced recent, full-length commentaries that champion the appearance of a Christ in Revelation ready to establish himself as a military champion and exact his revenge on those who persecute him (see, for example, Johnson 2001; Hendricksen 1998; and Ladd 1993). These accounts, and those that follow suit, are blinded by the violent revelation of John's apocalyptic narrative and fail to see the poem's revelation of violence—the other, prophetic half of what Girard rightly contends exists in Christian apocalypse.This error is understandable to some extent. Read in its own light and apart from the Gospel revelation as understood by those familiar with mimetic [End Page 99] theory, one has no hermeneutical principle for recognizing the end to which John is writing. The victims of the text can be ignored in the precise way that all victims are disregarded when the scapegoat mechanism functions properly. Such should not be the case in the Revelation, though, a text in which the scapegoat mechanism is exposed and pushed to its logical conclusions. John offers his reader a glimpse into the way this mechanism will function when all that is left is wall-to-wall violence, when one is left with only two alternatives: succumb to the mechanism and reciprocate its violence, or extricate oneself through nonreciprocation (and potentially die).In the margins of the violent revelation in John's apocalyptic vision, a revelation of violence emerges that can expose humankind's potential to annihilate itself and the mechanism with which it will do so. When read through the lens of mimetic theory, one discovers that John's narrative delivers a revelation of violence, an explicit naming and unmasking of the sacrificial mechanism that can capture for the reader not only the machinations of the sacrificial apparatus but one's own potential participation in it as well. As such, the poem can posit itself as a commandment (a Thou-shall-not-murder) that ultimately refuses the temptation to respond to violence in violence.The fact that John uses the apocalyptic to present this directive should not be surprising. Girard writes: "Only through the mediation of the scapegoat mechanism can violence become its own remedy, and the victimage mechanism can only be triggered by the frenetic paroxysm of the 'crisis.' This means that the violence, having lost its vitality and bite, will paradoxically be more terrible than before its decline. As the whole of humanity makes the vain effort to reinstate its reconciliatory and sacrificial virtues, this violence will without doubt tend to multiply its victims, just as happened in the time of the prophets" (Girard 1978, 195–96). While Girard's commentary on biblical eschatology and apocalypse refers mainly to the scapegoat mechanism as it applies to and is revealed in the Gospel texts, we see the immediacy and the frenzy of the apocalyptic and the ubiquitous violent mimetic appropriations also performed in John's Revelation.2 John captures... (shrink)

In his most distinctly political book, The Public and Its Problems, John Dewey describes a never-ending process of achieving democratic governance, in which obstacles to such governance inevitably emerge, and are progressively overcome. However, even in that evidently political work, Dewey still emphasizes that there is a “distinction between democracy as a social idea and political democracy as a system of government. . . . The idea of democracy is a wider and fuller idea than can be exemplified in the (...) state even at its best” (143). The typical political bodies that exercise legislative, executive, administrative, and judicial power are not the only institutions that significantly impact how individuals live .. (shrink)

A word of apology may be due for the loose arrangement of this paper; but, as an orderly progress through the 600 odd pages of the Didot Scriptores Erotici was out of the question, I have simply taken a number of passages on which I had corrections to propose, appending to each a few lines of comment, and adding, where feasible, a selection of texts amenable, in my judegment, to the same or an analogous treatment. A reading cited with no (...) mark of orgin may be taken as the consenting manuscript tradition ; an asterisk denotes a conjecture of my own. (shrink)

Philosophy and Working-through the Past defends the relevance to philosophy of the implications of Freud’s conception of object loss, especially his provocative discussions of mourning and melancholia. It engages with ongoing debates concerning the relevance of psychoanalysis to social theory, and suggests that emancipation from pathological culture be conceived as a mournful process of working-through the past.

Background: although cognitive behavioural therapy is the gold standard treatments for bulimia nervosa (BN) and binge eating disorder (BED), evidence for its long-term efficacy is weak. Empirical research support the efficacy of brief strategic therapy (BST) in treating BN and BED symptoms, but its statistical significance still need to be investigated. Objective: to statistically test the long-term efficacy of the BST treatment protocols for BN and BED through one-year post-treatment. Methods: a two-group longitudinal study will be conducted. Participants will be (...) sequentially recruited for inclusion in a state-funded community psychotherapy clinic. Multilevel growth curve modeling will be used to estimate the average growth trajectories from baseline to one year after treatment termination for the severity of the BN and BED features as measured by the Eating Disorder Examination Questionnaire. Discussion: findings from this study will clarify the impact of BST in treating BN and BED symtoms. Conclusions: translating research into practice may inform how to ensure high-quality patient care. (shrink)

In psychoanalytic theory, the notion of the person inevitably evokes the notion of subjectivity. Not that the former can be reduced to the latter; but if psychoanalytic theory is anything more a certain type of therapeutic practice, it is indeed a theory of the subject or a theory of the subjective relation. We should perhaps begin by specifying that the subjective relation must be understood as a complex whole: an intrapsychic relation, that is, a relation between the various instances that (...) make up the subject, and at the same time an inter subjective relation, that is, a relation between (at least) two subjects. These two aspects are both inseparable and conflictual. They are inseparable because the self cannot exist, cannot construct itself without the other (whether this be a parental other or a peer). They are conflictual for at least two reasons. On the one hand, because the intrapsychic relation is by definition an arena of conflict: the conflict that opposes the Ego to the contradictory but equally tyrannical demands of the Id - which translates its attachment to the body and testifies to its inherent drives - and of the Superego, which represents its rootedness in the social and cultural sphere. And on the other hand, because this subject, which is thus divided within itself, must undergo the trial of bringing its desire face to face with the desire of the others with whom it is destined to live. The psychoanalytic theory of the subject is therefore the theory of a doubly heterogeneous relation: there is the heterogeneity of the components of the self, which go, once again, from their anchorage in somatic drives to the most ethereal expressions of the ideal; and there is the heterogeneity of the relation between this self and the self of the other. Moreover, this double heterogeneity is not limited to the matter of components: after all, these, one might think, would ideally be open to reabsorption into the homogeneity of the individual. On the contrary, this heterogeneity gives rise to a double rationality or double logic. Psychic causality - to borrow André Green's expression - is also driven by the conflict that opposes what in psychoanalysis are known as the primary processes, which Freud has described in chapter 7 of the Traumdeutung and which govern the formation and organization of the dream images, to the secondary processes, which are those processes that govern our daytime thoughts. Psychic causality is formed by the struggle for hegemony between these two logics, each of which is itself acted upon by an antagonism between what Freud, at the end of his life, called Eros and Thanatos, the urge for Life and the drive toward death or destruction. (shrink)

I first became interested in De dialectica in 1966, while I was doing re search on Augustine's knowledge of logic. At the time I made a transla tion of the Maurist text and included it as an appendix to my doctoral dissertation (Yale, 1967). In 1971 I thoroughly revised the translation on the basis of the critical text of Wilhelm Crecelius (1857) and I have re cently revised it again to conform to Professor Jan Pinborg's new edition. The only previously (...) published translation of the whole of De dialectica. is N. H. Barreau's French translation in the Oeuvres completes de Saint Augustin (1873). Thomas Stanley translated parts of Chapters Six and Nine into English as part of the account of Stoic logic in his History of Philosophy (Pt. VIII, 1656). I offer De dialectica in English in the hope that it will be of some interest to historians of logic and of the liberal arts tradition and to students of the thought of Augustine. In translating I have for the most part been as literal as is consistent with English usage. Although inclusion of the Latin text might have justified a freer translation, for example, the use of modern technical terms, it seemed better to stay close to the Latin. One of the. values in studying a work such as De dialectica is to see familiar topics discussed in a terminology not so familiar. In the translation I follow these conventions. (shrink)

Autistic children with sensory processing differences successfully navigate and engage in meaningful family daily occupations within home and community environments through the support of their family. To date however, much of the research on autistic children with sensory processing differences, has primarily been deficit focused, while much of the caregiver research has focused on issues of distress, burden, effort, and emotional trauma in coping with their child's diagnosis. This study aimed to conduct a qualitative evidence synthesis, using a meta-ethnographic approach (...) to explore the gap identified in understanding successful occupational experiences of family participation and daily family routines when supporting an autistic child with sensory processing differences and to offer an alternative strengths-based perspective. Inclusion criteria were studies which were peer-reviewed qualitative design, published from 2000 to 2021, and that concerned parents/caregivers' perspectives of family occupations of children diagnosed with autism spectrum disorder. Studies were electronically searched in eight databases from October to December 2021 and 23 studies were identified which met the inclusion criteria. Noblit and Hare's seven step approach for conducting analysis in meta-ethnography was used, and three themes identified: sensory processing differences in daily life, what is hard about hard, and orchestrating family life. Results identified the centrality of sensory experiences in understanding family life. Living with unpredictability while orchestrating certainty through routines was core to successful participation. This review provides insights into how parents negotiate the complexities of constructing family life when living with an autistic child. The results can inform the design of future interventions that specifically address the relationship between meaningful participation in family occupations and daily routines and sensory processing in autistic children.Systematic review registrationhttps://www.crd.york.ac.uk/prospero/display_record.php?ID=CRD42022298938, identifier: CRD42022298938. (shrink)

Previous studies have shown cognitive task performance to be affected by tinnitus severity, but also that the literature is conflicted. This study sought to identify neuroticism as a possible confound, since severe tinnitus distress is associated with higher levels of neuroticism. A total of 78 participants undertook two cognitive tasks. It was found that when undertaking a Stroop paradigm, controlling for neuroticism rendered previously significant results not significant. It was also found that neuroticism was not a significant covariate for a (...) change blindness task. Gender, age, anxiety, and depression were all controlled for, and future implications for the literature discussed. (shrink)

As scholars have rushed to either prove or refute cultural group selection, the debate lacks sufficient consideration of CGS's potential moderators. We argue that pressures for CGS are particularly strong when groups face ecological and human-made threat. Field, experimental, computational, and genetic evidence are presented to substantiate this claim.

This article attempts to locate the solicitor-advocacy reforms in the UK in the context of wider New Right led reforms of the welfare state and suggests that such reforms are part of a broader package aimed at weakening social democracy, encouraging the use of the market as an allocation mechanism and instilling 'efficiency' within and control over the professions. On the basis of interviews with organizational clients in Scotland, it is argued that the reforms may have a significant impact upon (...) the junior Bar and that while they may ultimately benefit corporate clients they are likely to bring further disadvantage to individual clients who are already weak within the professional-client relationship. (shrink)