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Copyright of Italica Wratislaviensia is the property of Wydawnictwo Adam Marszalek and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Collaborations and contestations have always been present in collaborative research, and many case studies illustrate related conundrums. Yet, we argue that the concrete challenges emerging within dynamics of collaborations and contestations deserve much more focused attention, especially in contexts of publicly engaged anthropological work. This essay introduces a special issue of seven highly diverse contributions that are all animated by, and oriented towards, this common concern. Against the backdrop of situating this problematique within broader developments in increasingly diverse anthropologies of recent decades, we discuss the different contributions in light of their specific insights regarding collaborations and contestations. Based on these fine-grained case studies, we draw four transversal conclusions that we see as relevant also for publicly engaged anthropologies beyond the individual contributions that are assembled here. [ABSTRACT FROM AUTHOR]

Scholars suggest that coproduction may exacerbate inequity in the delivery of services because citizens with high need may have fewer resources to commit to the process. We explore whether differences between administrators and citizens might also contribute to such inequities. We use Social Identity Theory to develop the expectation that administrators may have a greater affinity for and are more willing to work with in-group members in the coproduction of public services. Evidence from a survey experiment with approximately 200 public administrators demonstrates that racial congruence increases the likelihood of cooperative behavior indirectly through its impact on sympathy for a partner. The results do not suggest a direct impact for shared identity on cooperative behavior. [ABSTRACT FROM AUTHOR]

This article analyzes how trained and certified interpreters navigate ideologies about language interpreting, neutrality, and fairness in a California child welfare court. Based on eighteen months of fieldwork between 2016 and 2018, this analysis demonstrates how trained and certified court interpreters, as well as the attorneys, judges, and social workers with whom they work, distinguish between "off‐the‐record" and "on‐the‐record" legal interactions through shifting demands on interpreters' labor. The metapragmatic distinctions that court professionals make about interpreting inform practices of interpreting, generate requests for additional forms of ad‐hoc interpreter assistance, and contribute to discourses of linguistic sympathy that center interpreters as central to addressing instances of language marginalization in legal settings. In a court where more than half of the open cases routinely involve Spanish‐dominant parents, interpreters and court professionals depend on court interpreters' off‐the‐record assistance to meet case‐management goals. However, these metapragmatic distinctions and interpreters' discourses of linguistic sympathy do little to interrupt systemic forms of marginalization that are reproduced in legal settings. This analysis contributes to theorizations of the interplay of discourses of affective and linguistic labor with institutional goals, as well as of how language ideologies shape interpreters' social role in legal settings, undermining access to law. [ABSTRACT FROM AUTHOR]

Projection does not reliably serve cognition; it all too often contributes to failures of knowledge. Our projecting not only imaginatively misrepresents the world by attributing a feature of ourself to it. In doing so it can misrepresent us as lacking that feature. It is an act of the imagination which re-locates unwanted attributes into a motivated misrepresentation which distorts our grasp of reality and of ourselves. The imaginative act itself is not consciously intended so that we take the resulting picture at face value, despite the distortion. Without a strong reason to question this misperception the projection remains undetected and the misrepresentation affects our relations to others. Projection serving motivated self-deception thus evades correction. Realistic self-knowledge becomes possible through psychoanalysis when the patient's projections are received by the analyst as communications impinging on her capacity for sympathy. I show how the psychology of sympathy we find in Hume and Smith provides a philosophical frame of reference for understanding this interaction between sympathy and projection. I bring sympathy together with contemporary Kleinian psychoanalytic theory to explain how psychoanalytic interpretation engages with this interaction to reduce the effects of projection and enable a self-knowledge grounded in the subject's own experience of herself. [ABSTRACT FROM AUTHOR]

In this study, the validity and reliability analysis findings of the scale of view on religion for today's youth are discussed. The aim of the study is to consider the view of the youth towards religion at the level of theoretical (belief), sociological (transaction), institutional (religious authority), individual (individual spirituality) and religious sympathy, and to develop a valid and reliable measurement tool to measure the youth's view of religion in the light of these factors. In the research, questionnaire technique of the quantitative research method and the relational survey technique were used together. The sample group of the research consists of 489 university students studying at Ordu University. This study includes only university youth and the 18-24 age range who generally participate in the research. While 94.3% of the participants are between the ages of 18-23, only 5.6% are aged 24 and over. Expert opinion was taken for content validity, Exploratory and Confirmatory Factor analyzes were performed fr construct validity. SPSS 26 program for Exploratory Factor Analysis; The AMOS 22 program was used for Confirmatory Factor Analysis. Cronbach's Alpha (0.948) and McDonald's Omega (0.954) values used for reliability analysis showed that the scale was highly reliable. As a result of the research, a scale that explains 70.80% of the variance consisting of 29 items with five factors, which we call religious belief, religious conduct, trust in religious authority, sympathy for religious people, and individual spirituality. While a maximum of 145 points is obtained from the scale, a minimum of 29 points is taken. A score close to 145 on the Young People's View of Religion scale indicates that the view of religion is at a positive level; scores close to 29 indicate a negative view of religion. The validity and reliability analyzes show that the Youth-Oriented Religion Scale can be used to measure university students' views on religion. [ABSTRACT FROM AUTHOR]

Nearly twenty years after its premiere, Downfall still constitutes, among German theatrical features, the most significant media event since the fall of the Berlin Wall. The highest-profile sort of German (co-)production with a relatively big budget of approximately €14 million, well-known source material, a tie-in to sordid national history, a saturation exhibition strategy in Germany and (within five months of its September 2004 premiere) theatrical release in over 40 countries worldwide, Downfall sought – and received – wide press and public attention like almost no other German film before it. This article uses discourse analysis to survey and anatomise the international journalistic reception of Downfall, focusing on four of the five major territories for international film (USA, UK, Germany, France). Although there are some national peculiarities to the reception, in general the article argues that the critical reception can be distilled into three main, and overlapping, themes/debates: the perceived (in)authenticity of the representation of history; the aesthetic and moral implications of representing Adolf Hitler, in particular questions of sympathy; and the reception as a subject in itself, often coupled with perceptions of novelty vis-à-vis German film history. Even if the variety of topics and diversity of opinions regarding the film remain modest, Downfall's international reception supplies powerful and peculiar reminders about how commercially aspirational films representing contentious or sensitive historical events were received in the early twenty-first century. In particular, and first of all, press reactions to Downfall reveal how lived experience and identity – whether a status as a professional filmmaker, specialist historian, established critic or simply a member of a certain generation or national community – became proxies for taste and cultural authority in the early twenty-first century. [ABSTRACT FROM AUTHOR]

The bat is often portrayed as a vampire, a taxonomic monstrosity, and a source of the worst evils. Whenever pandemics occur, such as the one currently spread by SARS-CoV-2, this animal is quickly identified as a "reservoir of emerging pathogens" and is among the first to be blamed. Yet many human groups live in daily contact with multiple bat species and eat their flesh, which they praise for its medicinal benefits. Such groups see the bat as a "companion species" with which they cohabit and establish cooperative relationships. In this paper, we use recently gathered ethnographic data from Southeast Asia to show how humans imagine bats and enter into relationships with them. By blurring the boundaries between nature and society, this animal has made itself an appropriate subject of study for contemporary anthropology. [ABSTRACT FROM AUTHOR]

We examined the relation of White parents' color-blind racial attitudes (a global composite score and its subscales) and their implicit racial attitudes to their young children's race-based sympathy toward Black and White victims. One hundred and nighty non-Hispanic White children (54% boys, Mage = 7.13 years, SD = 0.92) reported their sympathy in response to short films depicting bullying toward White or Black children. Their primary caregivers' (mostly mothers') color-blind racial ideology (CBRI) was assessed through a questionnaire (reflecting global color blindness, as well as denial of institutional racism, White privilege, and blatant racial issues), and their implicit racial attitudes were assessed with a computerized test. Children's sympathy toward Black victims and their equitable sympathy (difference score toward Black vs. White victims) was predicted by parents' color blindness, implicit racial attitudes, and their interaction. Results indicated several interaction effects, such that parents' denial of blatant racial attitudes and global CBRI were negatively related to children's sympathy toward Black victims and equitable sympathy toward Black versus White victims, only when the parents held implicit racial attitudes that favored White people. In addition, parents' denial of White privilege was negatively related to children's sympathy toward Black victims. The findings are discussed in terms of potential ways to shape children's race-based sympathy and compassion, particularly with an eye toward ways White parents might socialize sympathy toward historically marginalized youth. (PsycInfo Database Record (c) 2022 APA, all rights reserved). [ABSTRACT FROM AUTHOR]

Copyright of Journal of Educational Studies (1673-1298) is the property of Journal of Educational Studies Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Arts for Linguistic & Literary Studies is the property of Thamar University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

An 1856 Black-authored autobiography, The Life of John Thompson, made significant advances in the genre of the American slave narrative. A runaway slave, whaler, folk theologian, and, ultimately, abolitionist author, Thompson expressed sympathy for a queer man trapped in slavery and sold away from the family and friends, almost certainly for purposes of sexual abuse by white men. Moreover, Thompson narrated a religious journey beginning with traditional Christianity and ending in a Christian-inflected form of free thought. These were both new in the slave narrative. However, Thompson expressed animus against Islam as well as against aristocrats, both of whom he understood as enforcing oppression. These were not new in American thought and they kept his text securely in American traditions. Insights from queer theory, kinship studies, oceanic studies, and the history of religion are used to illuminate Thompson's work. [ABSTRACT FROM AUTHOR]

Copyright of Alustath is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay outlines a presentist approach to teaching Aphra Behn's Oroonoko (1688), in which a white woman witnesses a Black man's brutal execution at the hands of enslavers. This approach explores the capacity of Behn's novel-a colonialist narrative scholars frequently identify as troubling or frustrating-to generate discussions about "white witnessing," particularly white people's consumption of images of Black people in peril. This includes recent videos of Black people killed by police or white citizen vigilantes. Many Black individuals identify these videos as traumatizing, frequently noting how they have failed to spur structural reform. Of central concern in the classroom discussion described in the essay is the sympathy white witnesses experience in response to images of racist violence, a feeling that can bring reassurance-even pleasure-to the white witness but that in and of itself does little, if anything, to address the systemic causes of such violence and may actually serve to sustain them. In addition to considering how instructors can draw upon this novel from the past to generate discussions about critical issues of the present, the essay describes how they might place Oroonoko in conversation with texts from diverse periods, places, and genres in order to expose the limitations of and fill the gaps in Behn's narrative. [ABSTRACT FROM AUTHOR]

Early studies of Weiner's attribution theory found that ascribing the cause of negative situations to stable factors was associated with more sympathy, less anger, and subsequently, greater willingness to help. Recent studies indicated the opposite pattern of results when the person in need was a close relational partner. The current mixed methods research used an experimental-causal-chain design to examine why people respond negatively toward their loved ones with depression. Study 1 found that participants felt they would be affected more negatively when presented with hypothetical information about their loved one's permanent (vs. temporary) depression, which was associated with more anger, and subsequently, less willingness to help. Participants also perceived their loved ones would be less able to fulfill relational obligations, which was associated with less sympathy and more anger, and these emotions were related to less willingness to help. Study 2 experimentally manipulated mediators from Study 1 (i.e., negative personal impact and psychological contract breach) and demonstrated that participants expressed more anger when they anticipated their loved one's depression would have a negative impact (vs. no impact) on their lives, which was associated with less willingness to help. Findings extend the current understanding of stability attributions and explain why perceived stability may engender unfavorable responses among relational partners. [ABSTRACT FROM AUTHOR]

In making the quietness of modern life audible, Guida encourages us to listen again to modernity and to tune in to the subtleties of its variegated soundscape. Guida articulates the connection most explicitly in Chapter 2, which is centrally concerned with interwar uses of "pastoral quietude" as a palliative for shell shock, and so more broadly as a vehicle for national recovery. Guida's careful source-work demonstrates a compelling sympathy for his historical subjects. [Extracted from the article]

Given the influential role of the emotional relationship between teachers and students in language learners' achievements, this study investigated the cultuling of teacher concern in the context of languag e institutes. The purpose of analyzing this educational cultuling was to identify the levels of teacher concern and the related cultural components reflected in the discou rse of English language teachers. To this end, through conducting 108 semi-structured interviews with teachers (82 women and 26 men; from 21 to 40 years old), 352 sentences embracing this cultuling were extracted to the point of saturation. Then, based on the emotioncy model, the data were classified into four levels: apathy, sympathy, empathy, and metapathy. They were then analyzed using the conceptual mo del of cultuling analysis. Results showed that empathy had a higher frequency than other levels of teacher concern in this educational context. Moreover, teachers ex pressed their concerns at different levels, with goals, such as changing behavior, providing learning conditions, creating motivation, maintaining privacy, not accepting responsibility, and expressing dissatisfaction. Based on cultural models, data analysis showed the cultural patterns of collectivism and holistic, respect-oriented, overstating, high-context, high-trust, long-term orientation, and benevolence in this educational context. By identifying the dominant culture in this educational context, the results of this study help to move toward euculturation and witness the reali zation of educational goals with greater quality and ease. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Friendship-and-love expresses musings about well-being—while the object of the musings, i.e., "well-being," is the economist's substantive satisfaction. Insofar as altruism is about well-being and not the musings, it cannot be subsumed under friendship-and-love. However, what is the basis of the difference between the economist's substantive satisfaction and friendship-and-love? The answer can be found in Adam Smith's Theory of Moral Sentiments, chapter 2: how "mutual sympathy" differs from substantive satisfaction. Smith scholars generally miss the uniqueness of "mutual sympathy" and, indeed, fold it under Smith's "sympathy" (and "empathy")—with one exception. Robert Sugden highlights the uniqueness of mutual sympathy. However, he goes to the other end, that is, he folds Smith's sympathy-and-empathy under mutual sympathy. This paper aims to avoid the folding in either direction. Indeed, it argues that each fellow-feeling deals with a question that is orthogonal to the other. Mutual sympathy originates love-based sociality (friendship-and-love), which can be juxtaposed to interest-based sociality, i.e., substantive satisfaction, such as altruism. These genera of sociality are about the nature of satisfaction or preferences, and hence in contrast to sympathy-and-empathy that are basically about judgments. As judgments, sympathy-and-empathy are ultimately about the nature of decision making, irrespective of whether the decisions concerning love-based or interest-based preferences. [ABSTRACT FROM AUTHOR]

The goal of this study was to investigate the relations between White parents' implicit racial attitudes and their children's racially based bias in empathic concern toward White and Black victims of injustice as well as the moderating role of children's age in this relation. Children aged 5-9 years (N = 190) reported how sorry (i.e., sympathy) and nervous (i.e., personal distress) they felt after watching sympathy-inducing videos in which either a White (non-Hispanic) child or a Black child was teased by peers. Participants' primary caregivers (mostly mothers) completed a computerized Implicit Association Test to assess their implicit racial attitudes. Parents' implicit race bias was associated with their children's reported sympathy toward Black victims and their sympathetic bias (i.e., relative sympathy toward White vs. Black victims); however, results were moderated by children's age. Specifically, parents with higher implicit race bias tended to have children with lower levels of sympathy toward Black victims for younger children and higher levels of sympathetic bias for younger and average-aged children but not for older children. Older children tended to report relatively high levels of sympathy toward Black victims and low levels of sympathetic bias regardless of their parents' implicit attitudes. The importance of parents' implicit attitudes in understanding young children's race-based moral emotional responses and the implications for intervention work are discussed.

In this paper, I have described the healthcare problem (maldistribution of doctors) in India. Later, I have introduced the concept of artificial intelligence (AI) and I have described AI technology with various examples, how it is rapidly changing the healthcare scenario across the world. I have also described the various advantages of artificial intelligence technology. At the end of the paper, I have raised some serious concerns regarding complete replacement of human based healthcare technology with artificial intelligence technology. I concluded that there is not the slightest question that AI will influence the future. People must be innovative, insightful, and context-aware for AI to work. This is because humans will continue to contribute value that cannot be reproduced by robots.

Multiple studies revealed detrimental effects of face masks on communication, including reduced empathic accuracy and enhanced listening effort. Yet, extant research relied on artificial, decontextualised stimuli, which prevented assessing empathy under more ecologically valid conditions. In this preregistered online experiment (N = 272), we used film clips featuring targets reporting autobiographical events to address motivational mechanisms underlying face mask effects on cognitive (empathic accuracy) and emotional facets (emotional congruence, sympathy) of empathy. Surprisingly, targets whose faces were covered by a mask (or a black bar) elicited the same level of empathy motives (affiliation, cognitive effort), and accordingly, the same level of cognitive and emotional empathy compared to targets with uncovered faces. We only found a negative direct effect of face coverings on sympathy. Additional analyses revealed that older (compared to young) adults showed higher empathy, but age did not moderate face mask effects. Our findings speak against strong negative face mask effects on empathy when using dynamic, context-rich stimuli, yet support motivational mechanisms of empathy. [ABSTRACT FROM AUTHOR]

Concern about climate change is often rooted in sympathy, compassion, and care for nature, living beings, and future generations. Feeling sympathy for others temporarily forms a bond between them and us: we focus on what we have in common and feel a sense of common destiny. Thus, we temporarily experience communal sharing relationships. A sudden intensification in communal sharing evokes an emotion termed kama muta, which may be felt through tearing up, a warm feeling in the chest, or goosebumps. We conducted four pre-registered studies (n=1,049) to test the relationship between kama muta and pro-environmental attitudes, intentions, and behavior. In each study, participants first reported their attitudes about climate change. Then, they received climate change-related messages. In Study 1, they saw one of the two moving video clips about environmental concerns. In Study 2, participants listened to a more or less moving version of a story about a typhoon in the Philippines. In Study 3, they listened to a different, also moving version of this story or an unrelated talk. In Study 4, they watched either a factual or a moving video about climate change. Participants then indicated their emotional responses. Finally, they indicated their intentions for climate mitigation actions. In addition, we measured time spent reading about climate-related information (Studies 1, 2, and 4) and donating money (Study 4). Across all studies, we found that feelings of kama muta correlated positively with pro-environmental intentions (r=0.48 [0.34, 0.62]) and behavior (r=0.10 [0.0004, 0.20]). However, we did not obtain evidence for an experimental effect of the type of message (moving or neutral) on pro-environmental intentions (d=0.04 [-0.09, 0.18]), though this relationship was significantly mediated by felt kama muta across Studies 2-4. The relationship was not moderated by prior climate attitudes, which had a main effect on intentions. We also found an indirect effect of condition through kama muta on donation behavior. In sum, our results contribute to the question of whether kama muta evoked by climate-change messages can be a motivating force in efforts at climate-change mitigation. [ABSTRACT FROM AUTHOR]

This article situates Felicia Hemans's portrait poems in the context of the sentimental portrait poem genre and the conditions of reception created by the literary annuals. By suggesting that all images are subject to interpretation and that all interpretations are expressions of the viewer's desires, Hemans challenges the sentimental portrait poems' insistence that portraits transparently reveal the minds, hearts, and souls of their subjects. In recasting the ekphrastic conflict between the verbal and visual arts, between poem and portrait, as a struggle between the woman artist and the viewer over her reception and interpretation, Hemans critiques the literary annuals' use of author portraits to foster a sympathetic connection between authors and readers. While Hemans sought to manage her image by withholding her portraits from circulation, after her death, engravings of these portraits became widely available and were used by the similarly proliferating memoirs and biographies to represent competing versions of "Mrs. Hemans". The posthumous use of portraits to shape Hemans's persona has tended to overwrite both her own self-fashioning and her critique of the annuals and sentimental portrait rhetoric. [ABSTRACT FROM AUTHOR]

Most neuropsychiatric symptoms (NPS) common in frontotemporal dementia (FTD) are currently not part of the Neuropsychiatric Inventory (NPI). We piloted an FTD Module that included eight extra items to be used in conjunction with the NPI. Caregivers of patients with behavioural variant FTD (n = 49), primary progressive aphasia (PPA; n = 52), Alzheimer's dementia (AD; n = 41), psychiatric disorders (n = 18), presymptomatic mutation carriers (n = 58) and controls (n = 58) completed the NPI and FTD Module. We investigated (concurrent and construct) validity, factor structure and internal consistency of the NPI and FTD Module. We performed group comparisons on item prevalence, mean item and total NPI and NPI with FTD Module scores, and multinomial logistic regression to determine its classification abilities. We extracted four components, together explaining 64.1% of the total variance, of which the largest indicated the underlying dimension 'frontal-behavioural symptoms'. Whilst apathy (original NPI) occurred most frequently in AD, logopenic and non-fluent variant PPA, the most common NPS in behavioural variant FTD and semantic variant PPA were loss of sympathy/empathy and poor response to social/emotional cues (part of FTD Module). Patients with primary psychiatric disorders and behavioural variant FTD showed the most severe behavioural problems on both the NPI as well as the NPI with FTD Module. The NPI with FTD Module correctly classified more FTD patients than the NPI alone. By quantifying common NPS in FTD the NPI with FTD Module has large diagnostic potential. Future studies should investigate whether it can also prove a useful addition to the NPI in therapeutic trials. [ABSTRACT FROM AUTHOR]

The Covid-19 pandemic triggered polarisation across Europe. While most citizens supported governments' containment measures, others took to the streets and voiced their dissatisfaction. The article focuses on the mobilisation potential related to this heterogenous protest wave. It examines individuals that show sympathy and are willing to engage in anti-containment demonstrations based on 16 waves of a rolling cross-section survey fielded in Germany in 2020/2021. The results show a considerable and stable mobilisation potential: every fifth respondent sympathises with the protesters, and around 60% of those are ready to participate themselves. Political distrust, far-right orientations and an emerging 'freedom divide' structure the potential, as do Covid-19-related economic and health threats. Moreover, the findings indicate a radicalisation process and show how ideology and threat perceptions drive the step from sympathy to willingness to participate, suggesting that ideological polarisation may quickly spill over to the streets given an appropriate supply of protest opportunities. [ABSTRACT FROM AUTHOR]

The fifth chapter of Experience Embodied is devoted to Herder's theory of cognition and the epistemic merits of the capacity for 'sympathy', or 'empathy' – what Herder calls Einfühlung, and which Waldow renders more accurately as 'affective immersion'. I situate Waldow's reading of Herder as a member of the epistemological tradition within the debate on Herder's relationship to the Enlightenment. Waldow's reading, I contend, is congruent with the view of Herder as an Enlightenment, rather than anti-Enlightenment, figure. I focus on what Waldow calls 'the problem of the conceivability of difference' (Waldow 2020, 185) and how she charts Herder's proposed method of Einfühlung and the need for 'affective immersion' to address this problem. However, I also identify three potential problems, which Waldow does not address, that can arise when Einfühlung is taken too far: the first is that it may lead to relativism, and thus to incoherence; the second is reductionism, which can eliminate, rather than draw attention to, difference – thereby achieving the opposite goal; while the third is that relying solely on Einfühlung as a method can lead us into error, as it is speculative and lacks an external truth criterion. [ABSTRACT FROM AUTHOR]

In her book Experience Embodied, Anik Waldow challenges and reimagines the traditional interpretative approach to the concept of experience in the early modern period. Traditionally, commentators have emphasized early moderns' views on the first-person perspective and eschewed the relevance of our embodiment to their epistemological outlooks. My focus here is on Waldow's chapter on Hume, wherein she analyzes Hume's account of our capacity for reflective moral judgment, arguing that he understands it as natural despite the countless ways in which our embodied social experiences impinge on it. After detailing Waldow's contributions, I clarify, corroborate, and criticize them. Since I contend that Waldow is broadly successful in her interpretative efforts, I suggest that she undermines the traditional interpretative approach to experience in the early modern period, but not in the sense that she moves us away from the epistemological towards other lenses. Rather, Waldow should be understood as showing that, at least in the case of Hume's metaethics, the epistemological is embodied, is social, and is both cognitive and sentimental. [ABSTRACT FROM AUTHOR]

Longstanding intergroup conflict is one of the most perilous issues on the global stage, leading to violence, displacement, and loss of life. Finding strategies to bring parties to the negotiation table is therefore of utmost importance for conflict resolution. Here we address a common problem in intergroup conflict - the lack of a shared, native tongue - which is typically solved by using a lingua franca. Three experimental studies revealed that a peace-building proposal presented in a lingua franca is perceived as less favorable to one's own side than a proposal presented in one's native tongue. Specifically, our studies demonstrated that the use of a lingua franca elicits higher levels of hatred and lower levels of sympathy, thereby reducing the perceived favorability of the proposal. Broadly, these findings indicate that the seemingly innocuous choice of the language could have serious implications for conflict resolution as well as for international diplomacy. [ABSTRACT FROM AUTHOR]

Lest I overemphasize the commonality between Dauber's and Yao's works, let me note that they differ in their theoretical approaches, text selections, and conclusions. While the reading of Jacobs seems to leave out knowledge we do have - of her efforts to compose her narrative, most obviously - this moment strikingly unsettles the relation between Dauber's and Yao's works. Where Dauber proposes that uncertainty about the premise that we can understand and feel for another is inevitable, Yao helps us consider how specific sets of cultural circumstances - most especially histories of gender and racialization - provoke refusals of fellow feeling. [Extracted from the article]

This paper analyses initiatives which took British young people from ethnic minority and disenfranchised backgrounds to volunteer in sub‐Saharan Africa. It asks whether decolonial possibilities can be seen in the politics of youthful fun and friendship amid a practice undeniably driven by interpenetrating neocolonial logics, where enrolment in helping "needy" others is seen as a means to "improve" working‐class and racially marked youth. The paper argues that volunteers' investments in leisure constituted a politics of refusal towards how they were acted upon as objects of concern. More ambivalently, playful, friendly interactions between British and African youth disrupted relations of charitable pity and signalled desires for solidarity and equality, but cannot be claimed as fully decolonial. At times, fun also re‐entrenched neocolonial and other oppressive relations. Overall, the paper demonstrates that a close reading of the multivalent, affective politics of young people's fun and friendship can reveal much about the reproduction or subversion of contemporary neocolonial logics that operate both within and beyond the borders of postcolonial Britain. [ABSTRACT FROM AUTHOR]

Hard news is often assumed to be 'objective' and 'factual', with little or no trace of a 'subjective' authorial point of view. However, what is often forgotten is that journalists still choose what information to divulge, and how to communicate that information. This article explores how whaling news is presented in Japanese hard news reports, examining the types of 'voices' quoted and how these voices are presented. Analysing 176 quotations from 33 news articles published between 2014 and 2018 on news relating to controversies over Japan's whaling policy in relation to the International Whaling Commission's 2014 ban on whaling, this article found that in most cases, pro-whaling voices (43%) are quoted far more frequently than anti-whaling voices (24%). However, in news reports on Japan's resumption of whaling in 2015, pro-whaling voices became completely absent, because the Japanese journalists chose to quote foreign external voices that reject a pro-whaling point of view. Japanese journalists also incorporated emotional statements from local residents and fishermen in order to dramatise the issue and seek sympathy for those whose livelihood was threatened by the whaling ban. [ABSTRACT FROM AUTHOR]

Previous research suggests that religious service attendance, biblical literalism, images of God, and other measures of religion are related to moral beliefs (i.e., that certain behaviors are wrong or deviant). Given previous theory and research on spiritual appraisals (particularly demonization and desecration), we argue that belief in Satan should also predict moral beliefs. Using the first four waves of the Baylor Religion Survey, we tested the association between belief in Satan and belief in the wrongfulness of twelve different behaviors related to abortion, family matters, sexuality, and substance use. Although religious service attendance and biblical literalism were consistently related to moral beliefs, belief in Satan was significantly related to six of the twelve moral beliefs. Furthermore, there was a significant interaction effect between religious service attendance and belief in Satan for ten of the twelve moral beliefs, suggesting that religious service attendance has little or no effect on moral beliefs when people do not also believe in Satan. [ABSTRACT FROM AUTHOR]

Character change is an essential component of Hollywood storytelling, yet little has been written about how it is typically structured. This paper addresses that deficit. Through close formal analysis of a small but narratively diverse group of films— Casablanca (1942), The Apartment (1960), About a Boy (2002) and Wild (2014)—evidence is presented for the existence of a common schema, one that is used to organize the ethical development of morally-flawed protagonists. While this represents only one type of character change, specifying its structural dynamics productively extends our knowledge of commercial cinema's narrative norms as they have persisted in history. It also provides a basis for challenging the view, most fully developed by Carroll (1984), Smith (1995) and Plantinga (2018), that sympathy with or allegiance to characters is a matter of general moral assessment. I argue that because the schema requires a protagonist to repeatedly fall short of an ideal morality, one that is always clearly delineated in the narrative, then allegiance to them cannot be the result of moral approval or their ethical development would be meaningless. My solution is to propose a pluralist account of allegiance, one which emphasizes the role of viewer concern for flawed protagonists who, in all of my examples, suffer sustained emotional and psychological distress. [ABSTRACT FROM AUTHOR]

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While the body of literature on employees' reactions to their employer's corporate social responsibility (CSR) has grown rapidly over the last decade, little is known regarding employees' reactions to corporate social irresponsibility (CSiR). Applying deonance theory, we conceptualize CSiR as a moral judgment that a specific action of the organization is intentional, violates a moral standard, and causes harm. Using a multimethod, multisample design (two experiments and one field study), we provide evidence that moral emotions—specifically anger, sympathy, and, to some extent, guilt—are important mechanisms explaining employees' reactions to CSiR toward other stakeholders, which can take the form of punishing, as often discussed in organization-centric research, as well as the form of compensating the victim of the CSiR, a behavior rarely studied in the management literature. Regarding the role of pride, a well-studied emotion in the micro-CSR literature, in explaining employees' responses to CSiR, we obtain mixed results. In addition to contributing to the micro-CSR field, we contribute to deonance theory by extending its scope to sympathy and guilt and to the literature on CSiR by offering a conceptualization and a measure of CSiR grounded in deonance theory. [ABSTRACT FROM AUTHOR]