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Objective: Suicide rates in older adults are often the highest of any age group, particularly among high income countries. However, there is a limited understanding of the factors that could protect against suicidality in older age. This systematic review aimed to identify and evaluate the psychological factors that protect against suicidality in older age. Method: An a priori protocol was established and registered on PROSPERO (CRD42022343694). EMBASE, MEDLINE, PsycINFO, Web of Science and Scopus were searched. Papers were quality assessed using the Quality Assessment with Diverse Studies (QuADSs) tool. The Preferred Reporting Items for Systematic Reviews and Meta‐Analyses (PRISMA) guidelines were followed. Seventeen papers were included and narratively synthesised. Results: The initial searches identified 10,673 records, resulting in the screening of 5441 records after the removal of duplicates. The protective factors identified were (1) meaning/purpose in life, (2) reasons for living, (3) coping styles, (4) psychological wellbeing, (5) life satisfaction, (6) personality factors, (7) cognitive functioning, and (8) sense of belonging. The factors with the most empirical support were meaning in life, followed by psychological wellbeing and coping responses, such as primary control strategies, and personality traits, such as positive affect and agency. There was also evidence to suggest that the influence of some protective factors, for example meaning in life, may depend upon stage in older life and gender. Conclusion: This review identified several psychological factors that have been found to protect against suicidal ideation in older adults, representing potential treatment targets for reducing suicide in older adults. Recommendations for future research includes greater use of longitudinal and case–control designs, measuring outcomes across the continuum of suicidality and using samples that allow comparison between younger and older adults and within the spectrum of old age. [ABSTRACT FROM AUTHOR]

The study of teleology is challenging in many ways, but there is a particular challenge that makes matters worse, distorting the conceptual space that has set the terms of debate. And that is the tendency to think about teleology in terms of certain long‐established dichotomies. In this paper, we examine four such dichotomies prevalent in the literature on teleology, the notions that: 1) Teleological explanations are opposed to mechanistic explanations; 2) teleology must arise from processes operating either internal to an organism or external to it; 3) systems are either alive and teleological, or nonliving and not teleological; 4) humans are teleological, on account of our ability to intend, seek, prefer, etc., while other systems without these capacities are not. Here, we use our own view of goal directedness, field theory, to show for each dichotomy that there is an alternative, a view of teleology that either violates these dichotomies or demands revision of them. What this reveals is not only the dangers of dichotomous thinking, but a widespread lack of clarity about what teleology is. [ABSTRACT FROM AUTHOR]

Many minoritised and marginalised populations, including young people, are debating what constitutes a 'survivable life' and, in turn, how life can be arranged so that it is more than just survival. Notwithstanding these trends, however, there is little scholarly work on local discourses and practices of life and viability. This paper addresses this gap by examining the spatial and temporal process through which young people imagine and build viable lives in an area of the Indian Himalayas. We highlight the importance for these young people of building life as 'jeevan', an idea particularly associated with survival. We also highlight the significance they attach to protecting a wider, 'puri life' ('whole life'), a process that affords opportunities for enjoyment and ethical fulfilment beyond survival. This account of life thought 'on the ground' provides a basis for reflecting on Agamben's (Homo sacer: Sovereign power and bare life. Palo Alto, CA: Stanford University Press; 1998) arguments about the prevalence of 'bare life' in the contemporary world. This paper examines how young people develop ideas of life in contemporary rural north India. It highlights their tendency to imagine life in terms of the relationship between 'jeevan' (core, human life) and 'puri life': the wider social, environmental and spiritual/cultural milieu. [ABSTRACT FROM AUTHOR]

Background: Existing studies confirm that some video games can change players' attitudes. However, since we do not know the specific elements responsible for attitude change, the potential of video games to achieve desired educational or behavioural outcomes often remains unfulfilled. Objectives: To fill the research gap, our study examined whether the perspective‐taking game mechanic in the serious game Czechoslovakia 38–89: Borderlands, which had previously been shown to affect attitudes, would have the same effect on another sample of players with different characteristics. Methods: We have assessed the effect of a historical video game using a perspective‐taking mechanic on players' explicit and implicit attitudes. Explicit attitude changes were measured at a general level, meaning a broad evaluation of a depicted historical event, and at a specific level, meaning a more detailed evaluation of specific aspects of the event. Simultaneously, we measured the effect of players' perceived attitude importance on attitude change. The study used a sample of 137 young adults. Results and Conclusions: This study's results indicate a significant pretest‐posttest explicit attitude change on the general level and on a specific level in comparison to the control group. Perspective‐taking game mechanics is particularly important for explicit attitude change. No change was found in implicit attitudes. The effect of the perceived attitude importance on attitude change was not confirmed. Takeaways: As one of the first to focus on the effects of specific game mechanics on attitudes, this study confirmed that perspective‐taking has stable, short‐term effects on attitude change even across different research samples. Lay Description: What is currently known about the subject matter: It is unclear why some video games can change players' attitudes while others do not.Several studies confirm video games' effect on explicit, but not on implicit, attitudes.Research on the effects of game mechanics on attitude changes is in its infancy.Very few studies focus on what role player characteristics play in their attitude changes. What our paper adds to this: Perspective‐taking as game mechanics changes explicit attitudes across populations.Perceived importance of players' attitudes towards topics not necessarily affects attitude changes.We show that only some facets of attitudes are influenced by the video game. Implications of study findings for practitioners: Particular game mechanics seem to be essential for attitude changes in players.Attitude importance and other player characteristics need further research in the video game context.DIF‐C analysis can provide more detailed information on changes in more complex explicit attitude concepts.Video games can affect the way we interpret the world around us. [ABSTRACT FROM AUTHOR]

In the debate on meaning in life as part of a good human life, the role of time still needs to be worked out in greater detail. This paper argues that making the role of time in a specific sense explicit allows for the development of an account that leaves behind some of the objections with which current accounts are confronted. To show this, I will reconstruct two accounts of meaning in life and critically discuss them—the account of meaning by valuable activities and the account of meaning by intelligibility. The first one struggles with how to distinguish the value of meaning from the values of happiness and morality and neglects the common understanding of meaning in other contexts; the second one at least partly falls back into the older discussion about the meaning of life with undesired theoretical consequences. A new account, called the account of meaning by temporal textures, focuses on narrative intelligibility, showing that meaning in life builds on temporal relations between events. This time focused narrative account avoids some misleading associations and enables one to answer some pertinent questions concerning the relevance of meaning for the good life as a whole. [ABSTRACT FROM AUTHOR]

A goal of living as well as possible is central to practice and research with young adults living with home mechanical ventilation (HMV). Significant effort has been put into conceptualizing and measuring the quality of life (QOL) as a proxy for living well. Yet, dominant understandings of QOL have been influenced by normative, ableist, and biomedical discourses about what constitutes a good life that, when applied in practice and systems with those living with HMV, can contribute to exclusion and constrain opportunities to live well. Inquiry into what certain understandings of living well can do is critical to opening up possibilities to reimagine living well with HMV. This paper draws on findings from a critical narrative inquiry that explored the experiences of five young adults (ages 18–40 years) living with HMV. Data were co‐constructed virtually through an initial interview and photo‐elicitation using participant‐generated photographs. A critical narrative analysis of participants' stories made visible the ideological effects of ableist, biomedical, and individualist discourses and how the young adults reproduced and resisted these dominant discourses. Their stories further opened up possibilities for nurses and other healthcare providers to see living well and QOL differently. [ABSTRACT FROM AUTHOR]

This paper will provide a theoretical basis for looking at a dream in the analysis of a client during a calamity. Finding the archetype of the anima is a way of responding to a crisis, in this case to the COVID‐19 pandemic period. With all the basic instincts disrupted by a catastrophe, the emergence of the anima, as archetype of life, is there to remind us how to survive and recover. The anima archetype, often representing psychological resilience in ancient myths, shows up in dreams to guide human transformation from the struggle to survive trauma to the art of living a full life. [ABSTRACT FROM AUTHOR]

This paper explores how young people who have been in out‐of‐home care develop a positive agentic capacity. The analyses are based on longitudinal biographical interviews with 24 care experienced young people (age 16–32 years) living in Norway. At the time of the interviews, they were in the education system or working and described themselves as 'doing well'. Through the application of a relational understanding of agency, this paper provides in‐depth insights into how relations shape the biography, identity and decisions of young people with care backgrounds, scaffold positive possibilities and enhance their life opportunities. [ABSTRACT FROM AUTHOR]

In Tractatus Logico‐Philosophicus (TLP), Wittgenstein gave ethics the same semantic status as logic. This paper first investigates this claim from the perspective of Wittgenstein's lifelong semantic framework. This reveals that ethical sentences are meaningless expressions, which can only be used to ostensively point out conditions of meaningfulness. Secondly, the paper assesses the implications of this conclusion for understanding the seven cryptic remarks on value and ethics in TLP. Using the connection between will and value in TLP and will and sentence interpretation in Philosophical Investigations, it is suggested that Wittgenstein held lifelong views on value and ethics. [ABSTRACT FROM AUTHOR]

"Philosophy as a way of life" has its roots in ancient ethics and has attracted renewed interest in recent decades. The aim in this paper is to construct a contemporized image of Socrates, consistent with the textual evidence. The account defers concern over analytical/theoretical inquiry into virtue, in favor of a neo‐existentialist process of self‐examination informed by the virtue of what is called "moral seriousness." This process is modeled on Frankfurt's hierarchical account of self‐identification, and the paper suggests an expansion of Frankfurt's concept of a person to include "full" personhood, in which the apprehended "meaning" of one's "whole life" is taken as a necessary condition for eudaimonia (meaning of life) and is characterized by phenomenological transcendence. In addition, the importance of the informed scrutiny of a community of philosophers to the self‐examination process is discussed. [ABSTRACT FROM AUTHOR]

Advance directives are intended to extend patient autonomy by enabling patients to prospectively direct the care of their future incapacitated selves. There has been much discussion about issues such as whether the future incompetent self is identical to the agent who issues the advance directive or whether advance directives can legitimately secure patient autonomy. However, there is another important question to ask: to what extent and in what conditions is it ethically appropriate for one to limit the liberty or agency of one's future incompetent self by issuing an advance directive? In this paper, I use a virtue‐ethical approach to explore this question, focusing on the case of an advance directive for the future self with moderate dementia. First, I examine virtuous attitudes with regard to autonomy and argue that one can manifest vices or ethically undesirable character traits in trying to intervene in the future self's life. In particular, I argue that this case can manifest vices such as disdainfulness, intellectual arrogance, and self‐dictatorship, which is the vice of trying to control one's life to an excessive degree, and that a self‐dictator fails to give due moral consideration to the future self's liberty or agency. I then introduce the Daoist idea of wu‐wei, which recommends embracement of what happens in one's life, as one of the possible remedies for the overemphasis on the value of autonomy and control. [ABSTRACT FROM AUTHOR]

Background: Neurofibromatosis type I (NF1) is a rare genetic disorder, associated with some physical symptoms including spots and tiny bumps on the skin, and internal organ involvement. People suffering from neurofibromatosis face various challenges in their daily lives. However, there is little understanding on how patients deal with neurofibromatosis. This study aimed to investigate the life challenges of patients with NF1. Methods: This qualitative study was performed by implementing a grounded theory with the cooperation of the Society for Neurofibromatosis Patients over the course of 15 months in 2019 across 4 provinces in Iran. Twenty‐four patients with NF1 were interviewed. An analysis was performed using the constant comparative method. Findings: The results of the analyses indicated that the major concern of the NF1 patients was feelings of failure and falling behind in life. In the face of failure in life in such a context, patients used the main strategy of "unsuccessful struggle to escape" the disease and its complications, which was represented itself in the forms of 'hopelessness and impatience', 'suicidal thoughts and unsuccessful suicide attempts', 'isolation and seclusion', 'expressing complaints and grievances to God', 'hiding the disease' and 'hopelessness and refusing to receive care'. The implementation of such strategies helped patients reduce tension and achieve a temporary, though vulnerable and fragile, sense of relief and peace. Conclusion: Given an unfavourable life condition, NF1 patients turned to a harmful passive strategy in the face of the challenges posed by the disease. Patient or Public Contribution: Public contributors were active partners throughout, and co‐authored the paper. [ABSTRACT FROM AUTHOR]

This paper explores how young people who are living with a parent who is dying talk about the future. Drawing on a qualitative, interview study, I argue that young people are able to move imaginatively beyond the death of a parent, and in doing so, to maintain a sense of biographical continuity. While thinking about the future, most were able to generate an alternative to the 'harm story' typically associated with parental loss. Furthermore, the facility to engage with parental absence in the present enabled young people to make sense of living with dying, and gave meaning to their imagined futures. These findings suggest that young people's narratives of the future may act as a symbolic resource to draw on, albeit one requiring adequate material and social resources to construct. The paper extends the notion of continuing bonds derived from post‐bereavement accounts to suggest that relational experiences of the dead begin prior to bereavement, and may facilitate everyday living in anticipation of significant loss. Enabling young people to imaginatively explore the future may support them in getting by when they are living in these difficult family circumstances. [ABSTRACT FROM AUTHOR]

This paper is built upon an assumption: that social theory can be generated through a meaningful engagement with a co‐researcher group of disabled young people. Our co‐researchers are theoretical provocateurs and theorists in their own right who, through their activism and writing, are challenging us to reconsider the meaning of life, death and disability. Their work on our funded Economic and Social Research Council (ESRC) project has enabled us to consider the promise and potential of humanist and posthuman epistemologies, theories, methodologies, interventions and activisms. The paper introduces the research, the authors of this paper (academics and co‐researchers) and then explores three layers of analysis that work the edges of posthuman thinking; sovereign and assembled selves; affects and desires; mourning and affirmation. We conclude by asserting that as a research team we are engaging with a DisHuman approach to theory and activism: one that blends the pragmatics of humanism with posthuman possibilities. [ABSTRACT FROM AUTHOR]

Accessible summary: Music is often part of our lives.We asked parents what music is like for children and young people with profound learning disabilities at home.People listened to music more than they made music at home.Music is used for different reasons.Music can help families feel more connected. ​ Background: Music is weaved within our cultures; it is ever‐present within daily‐life and can considerably influence our mood, well‐being and relationships. This study explores parental perceptions of the role of music in the home‐lives of children and young people with profound and multiple learning disabilities in the UK. It considers parental views of how listening to and making music can shape the mood and behaviours of their child and their relationship. Methods: Using a mixed‐method explanatory sequential design and cross‐sectional survey methodology, the study collected data from parents and carers of children and young people with profound and multiple learning disabilities. Data were collected from an online questionnaire (n = 48) followed by online one‐to‐one interviews (n = 10). Findings: Parents reported that children and young people with profound and multiple learning disabilities more frequently listen to music than make music within the home. They also stated that music is used for enjoyment, to support mood‐regulation and to add structure to the lives of young people with profound and multiple learning disabilities. Parents finally reported that listening to music together helps families feel more connected and strengthened their relationships. Conclusion: This paper outlines the positive role music may have in the home lives of people with profound and multiple learning disabilities and their families. [ABSTRACT FROM AUTHOR]

In this paper, I reply to the critics of my book, Hegel's Concept of Life, by taking up the question of how a science of pure thought thinking itself arrives at the conclusion that it must determine itself as life. In particular, I consider how the logical concept of life informs Hegel's understanding of subjects, objects, and ground, and I also take up the relationship between logic and Realphilosophie in Hegel's system. Throughout, I aim to clarify and elaborate on one of the central arguments from my book, namely, that for Hegel, life is the primitive or original form of judgment. [ABSTRACT FROM AUTHOR]

This paper applies a relational and familial ethic to address concerns relating to nursing home deaths and advance care planning during Covid‐19 and beyond. The deaths of our elderly in nursing homes during this pandemic have been made more complicated by the restriction of visitors even at the end of life, a time when families would normally be present. While we must be vigilant about preventing unnecessary deaths caused by coronavirus outbreaks in nursing homes, some deaths of our elders are inevitable. Thus, it is essential that advanced care planning occurs in a way that upholds the familial and relational aspects of elders' lives that often matter to them the most. We invoke concepts from feminist ethicists like Hilde Lindemann and Eva Kittay and introduce Avery Weisman and Thomas Hackett's concept of "appropriate death" to suggest better ways of planning for those deaths of our elderly that cannot be avoided. Our hope is to allow for deaths that are as meaningful as possible for both the elderly and the family members who survive them. [ABSTRACT FROM AUTHOR]

This paper explores the relational geographies of laughter, life and death within nursing care homes. Death is often seen as the ultimate Other: sitting in opposition to life, at the limits of what is knowable, and therefore as something that is impossible to fully engage with. In nursing care homes, however, death remains a relatively banal element of ordinary life, and like many other aspects of nursing care home life, is often accompanied by bursts of laughter. Where most scholars position the relation between laughter and death in terms of coping – laughter as a means of pushing away emotions during encounters with death – this paper offers an alternative and more affirmative account of laughter and death. Through drawing on seven months of ethnographic engagement with two nursing care homes in the UK, the paper argues that laughter occurs, not as a means of coping, but rather as a "carrying on": a taking of our emotions forward with us and folding them into our sense of self rather than pushing them away. Further to this, I argue that this mode of enfolding affectivities is suggestive of a wider form of pragmatic micropolitics in care homes, whereby carers often work towards an "as well as possible" rather than grand, idealistic political visions. In concluding, I therefore propose pragmatics as a new framework through which geographers might further engage with the politics of care. [ABSTRACT FROM AUTHOR]

This paper illuminates some of the journey taken by me, the researcher, whilst completing my doctoral research into the lived experience of epiphanies. The research journey is conceptualised as one of the discoveries into the task of qualitative research to "carry forward" the meaning of human experience, that is, considered "more than words can say." Six participants took part in an unstructured interview aimed at exploring how they made sense of their epiphanic experiences. Following the application of an interpretative phenomenological analysis, an arts‐based representation of the research findings, in the form of found poetry, was chosen to supplement the emerging interpretation. Six found poems are dispersed throughout the paper. The aim is to offer the reader the crucial opportunity to simultaneously engage responsively and rationally with an exploration of the value of found poetry. Moreover, this style of presentation may offer the reader more space and time to notice, observe and reflect on the impact of research poetry as they move through the paper. An evaluation of the utility of found poetry is also offered. By providing an insight into the process of constructing found poetry, it is intended that the merits of its integration within qualitative enquiry are highlighted as successfully being able to bring the meaning of exceptional human experience alive to the reader. Furthermore, the experiential knowledge offered here is considered particularly relevant to professionals working in caring or therapeutic roles. [ABSTRACT FROM AUTHOR]

This study investigated mechanical faults in oil‐immersed power transformers with disc‐type windings. Short‐circuit tests were conducted on eight aged removed transformers. Before the short‐circuit tests, accelerated aging tests were conducted on all the transformers to discuss the life limit of transformers. Six out of eight transformers experienced the internal ground faults. Although the radial electromagnetic force and the tolerance of the insulation paper against it have been mainly focused in discussing the life of the power transformers, the ground faults were triggered by the crush of the pressboard by the axial electromagnetic force. The axial compressive stress applied to the pressboards varies from the transformer to the transformer, depending on the design of the windings. The transformer, whose axial compressive stress was relatively lower, passed the short‐circuit test. However, even for the similar deterioration degree of the pressboard, the transformer, whose axial compressive stress was relatively higher, experienced the ground fault. These results indicate that the axial compressive stress during an external short circuit and deterioration of the pressboard are critical factors that determine the life of transformers with disc‐type windings. © 2021 Institute of Electrical Engineers of Japan. Published by Wiley Periodicals LLC. [ABSTRACT FROM AUTHOR]

Accessible Summary: In the past 30 years, many people with (intellectual) learning disabilities have been moved out of large "institutions" and into their own home in their local communityThese people are now often between 30 and 50 years oldWe asked people with learning disabilities aged between 30 and 50 and who are living in their local community what things, including work, that they enjoyed doingWe asked people with learning disabilities aged between 30 and 50 and who are living in their local community whether they felt that they could make decisions about their lifeWe found out the things that make their life good, and also what might stop people enjoying their lifeWe learnt that people with learning disabilities should receive more support to assist them before they retireWe learnt that people with learning disabilities still need more support and choice around who they live with Background: This study investigated perceived quality of life (QoL) of community‐dwelling middle‐aged adults (30–50 years) with an intellectual disability and/or developmental disability living in rural or urban areas in New South Wales and Queensland, Australia. The specific aim of the current paper was to provide a descriptive evidence base of QoL and its specific domains by various key demographic characteristics of middle‐aged individuals. This cohort is likely to have either experienced or reached adulthood during and after large‐scale deinstitutionalisation in Australia. Methods and procedures: A cross‐sectional design was utilised, based on the QoL‐Q survey, testing domains of satisfaction; Competence/Productivity; Empowerment/Independence; and social belonging/community integration. The survey included demographic questions and was distributed to participants through disability support agencies across two states. The final sample included 291 respondents. Results: The overall QoL‐Q scores ranged from 3.0 to 29.5 (Mean = 20.4, SD, 4.1), with considerable variation in mean scores both across and within domains. The two demographic areas that showed greatest predictive value for QoL were work status and accommodation issues. The loss of agency and control in choice of co‐residents influenced perceived QoL for empowerment and independence domain of QoL‐Q. Conclusions: The findings highlight QoL issues associated with policy decisions and support programmes for middle‐aged adults. The two key recommendations arising from the project are that future planning for post‐retirement or reduced working hours needs to commence at a much younger age than currently expected, and more attention needs to focus on facilitating individual decision‐making and choice within shared accommodation options. [ABSTRACT FROM AUTHOR]

In fascinating recent work, some philosophers have argued that it would be morally permissible and prudentially rational to sign up for cryonics—if you can afford the price tag of the procedure. In this paper I ask: why not share the elixir of extended life with everyone? Should governments financially support, positively encourage, or even require people to undergo cryonics? From a general principle of beneficence, I construct a formal argument for cryonics promotion policies. I consider the objection that a subset of these policies would violate autonomy, but I argue that—to the contrary—considerations of autonomy weigh in their favour. I then consider objections based on cost and population, but argue that neither is fatal. Finally, I raise the objection that I believe poses the most serious challenge: that those who revive the cryonically preserved might inflict suffering upon them. [ABSTRACT FROM AUTHOR]

Understanding how children experience social work interventions is an important part of gauging whether what is provided is genuinely helpful. In this paper, we describe the findings from a research project using Q‐method, aimed at understanding what children involved with statutory services think about their social workers and how they experience the time they spend together. Using a pre‐existing practice framework, we explored skills including empathy, collaboration, and purposefulness from the point of view of children and young people. The participants in our study (n = 22) were insightful observers of social work practice, able to describe not only how they experienced time spent with their workers but also inferring differences in motivation and approach. In addition, workers who were described in similar terms by different young people were nevertheless experienced differently. This suggests not an archetypal "good social worker"—instead, there are skills that are good for specific children at specific times within the context of specific relationships. [ABSTRACT FROM AUTHOR]

In this paper, I will consider, from a number of philosophical and real‐life perspectives, what happens to us when we fall ill and what the experience of falling ill tells us about the nature of our being. I will take up the oft used Myth of the Cave from Plato's Republic and use this as a means to interpret the experience of falling ill. Plato gave us the allegory to show that what we think we know might not be all there is to know and that what we take for truth may not, at least, be the whole truth. I will argue that The Myth of the Cave provides an allegorical basis for coming to understand ourselves as finite and mortal through the experience of illness. We emerge from the dark safety of our everyday lives into the world of illness; this brings us up short as we come face to face with our own mortality. To make the argument, I will use examples from my own experience of illness and some of those other which have been recounted to me. I will also refer to the work of Havi Carel on illness and mortality, the conception of illness as leading to a feeling of not‐being‐at‐home with our bodies (unheimlich) discussed by Frederick Svenaeus, and Gadamer's notion of illness as a loss of equilibrium. Underpinning the argument throughout will be Heidegger's existential analysis of dying in which he discusses the experience of anxiety and the way that separates us from the world of involvements. [ABSTRACT FROM AUTHOR]

Objective: Extending research on the incremental validity of life story variables and the importance of particular kinds of story contexts, this paper tested the hypothesis that a single theme (narrative redemption) in a specific life story episode (the low point-or an episode that challenges the self) can predict well-being, above and beyond covariates.Method: Two samples, an emerging adult (N = 144) and a late midlife sample (N = 158), provided life story episodes with different life story collection methods (written and interview) and completed self-report measures concurrently and longitudinally.Results: The findings indicated that low point redemption was associated concurrently and longitudinally with well-being when controlling for the Big Five factors of Extraversion and Neuroticism and narrative word count. These associations held for three months among emerging adults and four years among late midlife adults. Aggregating redemption in high and low points did not improve the concurrent or longitudinal association between redemption and well-being.Conclusions: The findings demonstrate the capacity of elements in a single challenging episode of the life story to predict well-being. [ABSTRACT FROM AUTHOR]

Background/aim The role played by Australian occupational therapists with clients living with terminal illness has recently been highlighted in the Occupational Therapy Australia () position paper on palliative care. To date, little evidence exists about the work profile of these therapists, the type of clients seen, their practice settings and how long therapists are planning to remain in this clinical role. This paper presents results from a national survey of Australian occupational therapists working with people who are terminally ill. Methods The largest ever sample ( n = 171) of Australian occupational therapists working with clients who are terminally ill were purposively surveyed in this national mixed-method study, which was analysed using descriptive statistics and grounded theory. Results Results revealed a predominantly full-time, publicly employed (81%), female (93%) workforce, with an average six years of experience in this setting. Most therapists treated clients in the community (49%), with slightly fewer working in inpatient settings (40%). Many had dual caseloads, employed in palliative care clinical roles, aged care or oncology settings. Neoplasms of varying kinds represented the dominant clinical diagnostic category. The majority of respondents planned to remain in their current role on average seven more years, citing job satisfaction as the main reason for doing so. Conclusions Results from this study reveal important data for future workforce planning in this clinical area. The information gathered about client diagnoses and practice contexts will enable more targeted preparation of students for graduation. [ABSTRACT FROM AUTHOR]

Background: Preschool language and behavioural difficulties impact on multiple domains of the child's early life and can endure into adulthood, predicting poor educational, social, and health outcomes. Highlighting risk factors associated with poor outcomes following language and behavioural difficulties raised in early childhood may facilitate early identification and intervention. Methods: Data from the Growing Up in Scotland national birth cohort study were used. Language and behavioural difficulties were assessed at age 4 years using parent‐reported language concerns and the Strengths and Difficulties Questionnaire. Measures of adjustment were collated into four key outcome domains: attitude to school life, language and general development, behaviour, and general health at age 6 years. Both univariate and multivariate logistic regression models were fitted in order to explore independent associations between language and behavioural difficulties at age 4 years and adjustment to life circumstances at age 6 years, whilst controlling for other risk factors. Results: Language difficulties at age 4 years increased the odds of the child experiencing difficulty with language and general development, poorer health outcomes, and behavioural difficulties at age 6 years. Behavioural difficulties alone at age 4 years were associated with increased odds of the child experiencing all of the aforementioned outcomes and difficulties in early school life. Lone parent family, low income, and male gender were identified as risk factors for poorer outcomes in the domains measured. At age 4 years, there was no additive effect found with the presence of behaviour difficulties on the relationship between language difficulties and language and developmental outcomes at 6 years. Conclusions: This paper demonstrates language and behavioural difficulties are associated with poor social, educational, health, and behavioural outcomes. Taking seriously parent‐reported concerns and identifying risk factors could limit negative outcomes for the child, their family, and society. [ABSTRACT FROM AUTHOR]

Introduction: This paper describes first‐line department healthcare professionals' experiences of conversations with young adults (16–25 years) who express existential concerns. Existential concerns encompass questions about the meaning of life and the choices people must make, and they are sometimes expressed during the period in which a child is becoming an adult. Sometimes the transition to adulthood can be difficult, and many young adults seek support from people in first‐line departments, such as primary care providers, youth guidance centre personnel and student health service employees in high schools and universities. Conversations in which existential concerns are recognised may be important for preventing mental illness in the future. Aim: The study aimed to describe healthcare professionals' lived experiences of conversations with young adults who express existential concerns. Approach and methods: This qualitative study utilises thematic meaning analysis. Interviews were conducted with healthcare professionals working in first‐line departments, and data were analysed based on the principles of reflective lifeworld research. The study followed ethical codes of conduct and conformed to the ethical guidelines adopted by the Swedish Research Council. Findings: The results are presented in three themes of meaning: searching for innermost thoughts requires being present, uncertainty about the unpredictable and awakening of one's own existential concerns. Conclusions and implications: Healthcare professionals are affected when young adults express their existential concerns, and they need more support to strengthen their ability to stay present and create inviting atmospheres. [ABSTRACT FROM AUTHOR]

The aim of this systematic review was to describe the association between adolescent sense of coherence ( SOC) and health and identify the future direction for research in this area. Systematic searches were conducted (2007-2014) in the PubMed, CINAHL, Psyc INFO and Cochrane electronic databases and carried out manual searches in three scientific journals. A total of 827 original papers were found and 23 were selected. Based on the results, adolescents' sense of coherence ( SOC) was related to health in terms of the adolescents' quality of life, health behaviour, mental health and family relationships by using 31 different health-related instruments. In conclusion, the use of the SOC approach for adolescents can provide a useful view of their health during this transition phase to adulthood. Due to the large variation in the additional instruments used, combining and comparing the results proved challenging. More comparative and longitudinal research is needed to increase understanding of adolescents' health in relation to SOC and develop services that support both elements. [ABSTRACT FROM AUTHOR]

In a recent article in this journal, Daan Evers and Gerlinde Emma van Smeden () defend Wolf's hybridism against objectivist counterexamples advanced by Metz, Smuts, and Bramble. They also offer their own new hybridism, which they take to be even less vulnerable to such counterexamples. In this paper, I argue that Evers and van Smeden's defense of their and Wolf's hybridizing from objectivist counterexamples is problematic and that they do not, in fact, succeed in meeting the challenge the objectivist counterexamples pose. Evers and van Smeden do not read the counterexamples charitably and, hence, are not coping with the strongest challenges the counterexamples have to offer. I conclude that Metz's, Smuts's and Bramble's objectivist counterexamples continue to pose serious challenges to hybridism, both in Wolf's and in Evers and van Smeden's versions. [ABSTRACT FROM AUTHOR]

A spiritual dialogue or reflection can be defined rather broadly as what transcends or takes us beyond our everyday experience of self and world. In these terms being systemic naturally encompasses a spiritual perspective because it invites us to be curious, ask questions, and look beyond the bounded individual or self to contemplate the 'pattern that connects' us to the world and all of life. Nonetheless a spiritual stance in systemic family therapy can encompass a diversity of beliefs about the universe, ecology, or God. Every systemic conversation can evoke the spiritual: the question is whether as therapists we are open to and listen for it? Spirituality in family therapy is informed by a sense of curiosity, imagination, humility, and wonder when change occurs. How therapists and clients imagine change may be just as powerful as techniques or models of therapy. The paper presents several practice vignettes illustrating the relevance of spiritual dialogue in family therapy. [ABSTRACT FROM AUTHOR]

This paper analyses two stories by Alice Munro to explore how her fiction interrogates the prevailing social imaginary of the fourth age. Drawing on the theory of Gilleard and Higgs, I show how Munro's stories rely on irony and surreal imagery to subvert the logic that engenders and normalises the opposition between the third and fourth ages, and, by extension, the social death of people coping with later-life dementia. Ultimately, I argue that Munro's fiction does not so much reveal the Truth about the fourth age, as expose the reader's complicity in the construction of the prevailing gothic social imaginary. [ABSTRACT FROM AUTHOR]

Within western cultures, portrayals of dementia as 'a living death' are being challenged by people living with the diagnosis. Yet dementia remains one of the most feared conditions. The sociological lens of citizenship provides a conceptual framework for reviewing the role of society and culture in repositioning dementia away from deficit to a discourse of agency and interdependence. Awareness of cognitive change, and engaging with the diagnostic process, moves people into a transitional, or 'liminal' state of uncertainty. They are no longer able to return to their previous status, but may resist the unwanted status of 'person with dementia'. Drawing on qualitative studies on social participation by people with dementia, we suggest that whether people are able to move beyond the liminal phase depends on acceptance of the diagnosis, social capital, personal and cultural beliefs, the responses of others and comorbidities. Some people publicly embrace a new identity whereas others withdraw, or are withdrawn, from society to live in the shadow of the fourth age. We suggest narratives of deficit fail to reflect the agency people with dementia can enact to shape their social worlds in ways which enable them to establish post-liminal citizen roles. (A Virtual Abstract of this paper can be viewed at: ) [ABSTRACT FROM AUTHOR]

Geography, like much of social science, is witnessing a resurgence of interest in Michel Foucault's formation of biopower—the power to make live and foster life. This paper seeks to engage with this interest by staging a dialogue between the work of Nikolas Rose and Paul Rabinow on the one hand and that of Giorgio Agamben on the other. I propose that, while Rose and Rabinow provide a diagnostic for our emerging geographies of “life itself” and outline allied forms of political citizenship known as “biosociality” or “biological citizenship”, it is Agamben who enables us to consider the limit figures to this form of political inclusion. To draw out these limit figures I focus on recent debates surrounding end-of-life decisions and provide examples from the Dignity in Dying campaign and the Not Dead Yet movement. Throughout, I situate this paper within recent debates on posthumanism and the posthuman in geography. In doing so I effectively ask: why, in our seemingly posthuman(ist) times, does much of Western politics seek to decide on the form, the right and, inevitably, the limit of human beings? [ABSTRACT FROM AUTHOR]

Background A previous paper began with a critical review of current models and measures of quality of life and then proposed criteria for judging the relative merits of alternative models: preference was given to finding a model with explicit mechanisms, linkages to a science base, a means of identifying deficits amenable to rational restorative interventions, and with embedded values of the whole person. A conjectured model, based on the processes of accessing choices and choosing among them, matched the proposed criteria. The choices and choosing (c–c) process is an evolved adaptive mechanism dedicated to the pursuit of quality of life, driven by specific biological and psychological systems, and influenced also by social and environmental forces. Objective In this paper the c–c model is examined for its potential to strengthen the science base for the field of quality of life and thus to unify many approaches to concept and measurement. Conclusions A third paper in this set will lay out a guide to applying the c–c model in evaluating impairments of quality of life and will tie this evaluation to corresponding interventions aimed at relieving restrictions or distortions of the c–c process; thus helping people to preserve and improve their quality of life. The fourth paper will demonstrate empirical analyses of the relationship between health imposed restrictions of options for living and conventional indicators of diminished quality of life. Copyright © 2008 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

Some people contend that fetuses have moral status but less than that of paradigm persons. Many people hold views implying that sentient animals have moral status but less than that of persons. These positions suggest that moral status admits of degrees. Does it? To address this question, we must first clarify what it means to speak of degrees of moral status. The paper begins by clarifying the more basic concept of moral status and presenting two models of degrees of moral status. It then sketches several significant considerations in favor of, and several against, the assertion of degrees of moral status. The paper concludes by drawing lessons from the discussion. [ABSTRACT FROM AUTHOR]

Many of us experience the activities which fill our everyday lives as meaningful, and to do so we must (and do) hold them to be important. However, reflection seems to undercut this meaningfulness: our activities are aimed at ends which are arbitrary, those activities are themselves insignificant, and leave little of any real permanence. The aim of this paper is to explore whether this discrepancy is inevitable, and in particular to examine recent formulations of the old idea that we can transcend it by forming attachments less susceptible to being undercut. The paper contrasts the life of doing good (devoted, for example, to working for a moral cause) and the life of knowing good (devoted to the appreciation of the so-called ‘higher’ things in life, such as art and science) as ways of finding meaning. [ABSTRACT FROM AUTHOR]

In this paper, we review the literature related to the quality of life of adults with mental retardation/developmental disabilities (MR/DD) who live at home with their families. We examine the nature of the relationships between adults with MR/DD and their parents and siblings, the social worlds of adults with MR/DD, age-related functional and health issues that affect their quality of life, the range of services and supports provided to them, and familial efforts to plan for their continued well-being when parental care is no longer viable. Individual characteristics associated with these dimensions and/or more compromised quality of life profiles are identified. The paper concludes with recommendations for expanded research on the quality of life of adults with MR/DD who live in the parental home, a topic which has received markedly less attention than the quality of life of adults who live in publicly supported residential settings. MRDD Research Reviews 7:105–114, 2001. © 2001 Wiley-Liss, Inc. [ABSTRACT FROM AUTHOR]

This paper asks how Dene (and alongside it non-human) life is connected to the production and circulation of value in the Canadian uranium economy. I examine the ways in which life links up with value during the lifetime of the mine and at the time of a major public inquiry into its health and ecological effects. Against the backdrop of the highly uneven and deeply racialized economy of nuclear production I make two intertwined arguments. First I argue that 'wastage' is a reconfiguration of nature integral to the production of capitalist value in which capital addresses itself directly to the vital processes of (some) living things. Second, at a time when the relational politics that shaped value were being actively subverted by claims publicly advanced by Deline First Nation Dene about cancer death and contamination, I argue that a risk calculation central to the Canada Deline Uranium Table's analysis worked to governmentally secure evidence of wastage and restore the configurations of in/visibility that shaped value production in this economy. [ABSTRACT FROM AUTHOR]

Purpose To examine differences in spirituality, purpose in life, and attitudes toward organ donation between people who signed and those who did not sign an organ donor card. Design A descriptive cross-sectional survey conducted in Israel with a sample of 312 respondents from the general population, of whom 220 (70.5%) signed an organ donor card. Data were collected during April-June 2013. Methods Participants completed a paper questionnaire and a Web-based questionnaire consisting of four sections: spiritual health, purpose in life, attitudes toward organ donation, and social-demographic questions. Descriptive statistics, t test, chi-square test, and a logistic regression analysis were performed. Findings Differences in mean scores between respondents who signed an organ donor card and those who did not were indicated in transcendental spirituality ( p < .01), purpose in life ( p < .05), and attitudes toward organ donation ( p < .01). No statistically significant difference was found between the groups in the overall spirituality mean score. The spiritual transcendental dimension, individual's purpose in life, and attitudes toward organ donation explained 34.3% of the variance of signing an organ donor card. Conclusions Signing an organ donor card was found to be correlated with high purpose in life, positive attitudes toward organ donation, and low level of transcendental spirituality. Clinical Relevance Nurses should assess the patient's spiritual needs in order to construct appropriate programs for promoting signing an organ donor card. Nurses who signed an organ donor card should be encouraged to share this information with their patients. [ABSTRACT FROM AUTHOR]

ABSTRACT In this paper, I argue that the 'modified youngest first' principle provides a morally appropriate criterion for making decisions regarding the distribution of scarce medical resources, and that it is morally preferable to the simple 'youngest first' principle. Based on the complete lives system's goal of maximizing complete lives rather than individual life episodes, I argue that essential to the value we see in complete lives is the first person value attributed by the experiencer of that life. For a life to be 'complete' or 'incomplete,' the subject of that life must be able to understand the concept of a complete life, to have started goals and projects, and to know what it would be for that life to be complete. As the very young are not able to do this, it can reasonably be said that their characteristically human lives have not yet begun, giving those accepting a complete lives approach good reason to accept the modified youngest first principle over a simple 'youngest first' approach. [ABSTRACT FROM AUTHOR]

Life is a relationship among various kinds of agents interacting at different scales in ways that are multifarious, complex, and emergent. Life is always a part of an ecological embedding in communities of interaction, which in turn structure and influence how life evolves. Evolution is essential for understanding life and biodiversity. Henri Bergson's Creative Evolution suggests a way of examining 'tendencies' without 'teleology.' In this paper I reexamine that work in light of recent concepts in evolutionary ecology, and explore how agential aspects of life are essential for understanding how emergence provides a basis for a process-based metaphysics of life. In support of this project, I will explore how the major transitions of life on Earth have proceeded through increasing levels of cooperation among agents (e.g., mitochondria in animal cells forming a mutualistic relationship), which have allowed further emergences and complexity to evolve. This complexity always, however, emerges in the context of ecological relationships and a nonteleological evolutionary process. Yet, while nonteleological, the progression of life thus far on this planet seems to hold the promise of certain tendencies that seem inherent in life itself. [ABSTRACT FROM AUTHOR]

Does money buy happiness? Or is happiness derived from looking outwards towards our social networks? Many researchers have answered these questions by exploring whether the best predictor of well-being is either economic or social (or some fixed combination of the two). This paper argues for a dynamic perspective on the capacity for economic and social factors to predict well-being. In two studies, we show that both money (individual income) and community (social capital) can be the basis for individual happiness. However, the relative influence of each factor depends on the context within which happiness is considered, and how this shapes the way people define the self. Study 1 primes either money or community in the laboratory and demonstrates that such priming shifts individual values (so that they are economic vs. communal) and determines the extent to which income is more (vs. less) predictive of life satisfaction than social relations. Study 2 looks at these same priming processes in the external world (with people travelling to vs. from work). Both studies show that while money can become the basis of happiness when the self is defined in economic terms, the role of community relations in predicting happiness is more stable across contexts. [ABSTRACT FROM AUTHOR]

The terms biopower and biopolitics have been deployed in widely varying ways in recent critical political analyses. This essay seeks to rescue from the welter of its deployments a general understanding of biopower potentially useful to left political projects. First, recent iterations of the concept of biopower are surveyed. In the main body of the paper, a series of interventions in recent critical debates are used to trace out a critical re-mapping of the concept of 'life' that names the ends of biopower. Biopolitically relevant life is reconsidered in terms of its proper geographical scope, its gender, racial and ethnic specificities, its distinguishing vital qualities, and its relation to temporality (particularly the future). Through this exercise the notion of biopower is redefined so as to provide potential 'docking points' for Marxist, feminist and green discourses, and conceptual resources for left struggles against global injustice. [ABSTRACT FROM AUTHOR]

The article explores published work on ethical naturalism to examine whether normative principles can be divined from the natural world. It offers a defense of author Michael Thompson's account of the irreducibility of life in his paper "Life and Action: Elementary Structures of Practice and Practical Thought." Here, Thompson reportedly aims to offer a distinct account of life that can lay down the infrastructure for the kind of ethical naturalism found in, for instance, Philippa Foot's "Natural Goodness" and the final chapters of Rosalind Hursthouse's "On Virtue Ethics." Finally, the author contends that the proper successor to ethical naturalism is a theory of recognition.

Spiritual reminiscence is a way of telling a life story with emphasis on meaning. Spiritual reminiscence can identify meaning associated with joy, sadness, anger, guilt, or regret. Exploring these issues in older age can help people to reframe some of these events and come to new understanding of the meaning and purpose of their lives. A total of 113 older adults with dementia, living in aged-care facilities, participated in this study. They were allocated to small groups for spiritual reminiscence, to meet weekly over 6 weeks or 6 months. Quantitative data were gathered using a behavioural scale before and after each spiritual reminiscence session. Qualitative data included taped and transcribed reminiscence sessions, individual interviews, and observer journals. A facilitator led the small-group discussion based on spiritual reminiscence. New relationships were developed among group members that improved life for these people in aged care. This paper examines aspects of the qualitative data around the themes of 'meaning in life' and 'vulnerability and transcendence'. Spiritual reminiscence offers nursing staff a way of knowing those with dementia in a deeper and more meaningful way. [ABSTRACT FROM AUTHOR]

This paper argues that Darwin's theory of evolution offers (at least) two modes of understanding the relation between life and human knowledge. On the one hand, Darwin can be included within a general turn to 'life,' in which human self-knowledge is part of a general unfolding of increasing awareness and anthropological reflexivity; life creates an organism, man, capable of discerning the logic of organic existence. On the other hand, Darwin offers the possibility of understanding life beyond the self-maintenance of organism and, therefore, beyond the rational of life's putative striving. [ABSTRACT FROM AUTHOR]

This paper explores Jean-Luc Nancy's philosophical reflection on surviving his own heart transplant. In ‘The Intruder’, he raises central questions concerning the relations between what he refers to as a ‘proper’ life, that is, a life that is thought to be one's own singular ‘lived experience’, and medical techniques, shaped at this particular historical juncture by cyclosporine or immuno-suppresssion. He describes the temporal nature of an ever-increasing sense of strangeness and fragmentation which accompanies his heart transplant. In doing so, Nancy opens up the concealed of transplantation in terms of the problematic ‘gift’ of a ‘foreign’ organ, the unremitting suffering intrusiveness of the treatment regimen, and the living of life as ‘bare life’. He uncovers and exposes the relentless uncanniness that pervades the post-transplant experience, which for him is an example of our humanistic, never-ending impulse, to alter ourselves. Nevertheless, Nancy offers no answer to this dilemma, but instead calls us to think about the meaning or ‘sense’ of the prolonging of life and deferring of death, which currently drives our medical interventions. [ABSTRACT FROM AUTHOR]

Drawing upon data from a qualitative study of persons who are in the early stage of the condition, this paper examines the meaning of Alzheimer's disease. It contrasts the meaning of the disease as portrayed in popular culture with its meaning as interpreted by persons living with it. Findings show that persons with the illness do not necessarily accept the negative cultural meaning of the disease, nor the helpless ‘victim’ role in which they are generally cast. With a determination to ‘make the best of it’, strategies such as humour, normalisation, present-time orientation, and life review are employed to create a meaningful life. [ABSTRACT FROM AUTHOR]

This paper explores one of the most politically sensitive and intellectually neglected issues in bioethics – the interface between the history of contemporary end-of-life ethics and the economics of life and death. It suggests that contrary to general belief, economic impulses have increasingly become part of the conditions in which contemporary end-of-life ethics continues to evolve. Although this conclusion does not refute the philosophical justifications provided by the ethics for itself, it may cast new light upon its social role. [ABSTRACT FROM AUTHOR]