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Viruses pose major global challenges to crop production as infections reduce the yield and quality of harvested products, hinder germplasm exchange, increase financial inputs, and threaten food security. Small island or archipelago habitat conditions such as those in the Caribbean are particularly susceptible as the region is characterized by high rainfall and uniform, warm temperatures throughout the year. Moreover, Caribbean islands are continuously exposed to disease risks because of their location at the intersection of transcontinental trade between North and South America and their role as central hubs for regional and global agricultural commodity trade. This review provides a summary of virus disease epidemics that originated in the Caribbean and those that were introduced and spread throughout the islands. Epidemic-associated factors that impact disease development are also discussed. Understanding virus disease epidemiology, adoption of new diagnostic technologies, implementation of biosafety protocols, and widespread acceptance of biotechnology solutions to counter the effects of cultivar susceptibility remain important challenges to the region. Effective integrated disease management requires a comprehensive approach that should include upgraded phytosanitary measures and continuous surveillance with rapid and appropriate responses.

Atheist moral philosopher Erik Wielenberg recently argued that Divine Command Theory is implausible as an explanation of objective morality because it fails to explain how psychopaths have moral obligations. In this paper I explain that everyone agrees the consciences of psychopaths don’t work as they should, but there’s disagreement among experts as to whether: A. The consciences of psychopaths don’t inform them of what’s right and wrong and that they should do what’s right or B. The consciences of psychopaths do inform them of these things but merely don’t generate the appropriate moral emotions. I argue that, based on the psychological research, a strong case can be made for B and thus under DCT psychopaths do have moral obligations because their consciences inform them of what’s right from wrong and that they should do what’s right. I also argue that even if A is true, God can, and does, make psychopaths aware of what’s right and wrong and that they should do what’s right through other means such as rationality, society, parents, culture, direct verbal commands, etc. Therefore, even if A is true, then psychopaths still have moral obligations under DCT because they do know what’s right from wrong and that they should do what’s right. Lastly, I turn the tables on Wielenberg and point out that his theory is even worse than DCT when it comes to providing an explanation for the moral rights and obligations of psychopaths