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They include: (i) ideational labor, (ii) construction labor, and (iii) aspirational costs. Is successful, it was possible only because the ideational necessities for it were met by previous laborers and labor, for example, the labor of feminist philosophers (of all sorts) and men of color philosophers on metaphilosophy and diversity. Alienation, in some form or another, was identified by people working in such areas as comparative philosophy, Eastern philosophical traditions, Africana philosophy, various forms of feminist philosophy, engaged philosophy, philosophies of various sciences (e.g., biology or physics), and even Western "history of philosophy." This underappreciated work load shared by most diverse practioners in the field of philosophy speaks to the way ideational labor can be problematic. Learning the skills that go into epistemological investigation today was part of the training I mentioned above and, as such, was part of the construction labor for "How Is This Paper Philosophy?". [Extracted from the article]

The aim of this paper is to relate the debate about the status of S4 and S5 as modal logics for metaphysical modality to the debate about the identity of propositions. The necessary truth of the characteristic axioms of S4 and S5 (when interpreted in terms of metaphysical modality) is derived from a view about the identity of propositions, the view that necessarily equivalent propositions are identical. [ABSTRACT FROM AUTHOR]

Background: Limited research concerning existing inequities in mental health care and support services in the United Kingdom captures perceptions and lived experiences of the significantly underrepresented Muslim population. Methods: Underpinned by social constructivist theory, we used consultation to facilitate public and patient involvement and engagement (PPIE) to identify inequities in mental health care and support experienced by Muslims from minoritised ethnic communities living in deprived areas in Liverpool, UK. The rationale was to (a) better inform standards and policies in healthcare and (b) provide a psychologically safe space to members of the Muslim community to share perceptions and experiences of mental health care and support services. To ensure trustworthiness of the data, member checking was adopted. This paper describes the procedure to achieving this consultation, including our recruitment strategy, data collection and analysis as well as key findings. Findings: Twenty‐seven consultees attended the women's consultation and eight consultees attended the men's consultation. Consultees were from Yemeni, Somali, Sudanese, Egyptian, Algerian, Pakistani and Moroccan communities and share the Islamic faith. Four key interlinked themes were identified from consultees' narratives: (1) broken cycle of trust; (2) an overmedicalised model of care; (3) community mental health prevention initiatives; and (4) culturally conscious training and education. Conclusions: The Muslim population has identified numerous barriers to accessing mental health support and there is a need to resource activities that would aid deeper understanding of mental health support needs through continuous and meaningful community initiatives. This would afford mental health practitioners and organisations opportunities for developing realistic anti‐racism strategies, effectively adopting social prescription, strengthening partnerships and collaborations aimed at supporting delivery of evidence‐based mental health care provisions to tackle mental health inequities. Patient and Public Involvement: This paper reports on the involvement and engagement of Muslims from minoritised ethnic communities living in the Liverpool city region. [ABSTRACT FROM AUTHOR]

This article documents the beginning of the intellectual companionship between the founder of ethnomethodology, Harold Garfinkel, and Edward Rose, who is most often associated with his program of "ethno‐inquiries." I present results from archival research focusing on the contacts and collaborations between Rose and Garfinkel in the years 1955–1965. First, I describe the review process for Rose and Felton's paper, submitted to the American Sociological Review in 1955, which Garfinkel reviewed and after Rose's rebuttal recommended for publication. The paper induced Garfinkel to write an extensive commentary that has remained unpublished. Second, I discuss the 1958 New Mexico conference sponsored by the Air Force, which was an opportunity for Rose and Garfinkel to work together on topics related to common‐sense knowledge and scientific knowledge. Third, I give an overview of the ethnomethodological conferences in 1962 and 1963, supported by an Air Force grant written collaboratively by Rose and Garfinkel. Here I focus primarily on Rose's research on "small languages," which stimulated many discussions among the early ethnomethodologists. Rose's work and exchanges with Garfinkel demonstrate the former's affinity for miniaturization as a research approach and search for ways to empiricize topics of sociological theory in locally observable settings. [ABSTRACT FROM AUTHOR]

This is the second half of a two-part paper dealing with the social theoretic assumptions underlying system dynamics. In the first half it was concluded that analysing system dynamics using traditional, paradigm-based social theories is highly problematic. An innovative and potentially fruitful resolution is now proposed to these problems. In the first section it is argued that in order to find an appropriate social theoretic home for system dynamics it is necessary to look to a key exchange in contemporary social science: the agency/structure debate. This debate aims to move beyond both the theories based only on the actions of individual human agents, and those theories that emphasise only structural influences. Emerging from this debate are various theories that instead aim to unite the human agent view of the social realm with views that concentrate solely on system structure. It is argued that system dynamics is best viewed as being implicitly grounded in such theories. The main conclusion is therefore that system dynamics can contribute to an important part of social thinking by providing a formal approach for explicating social mechanisms. This conclusion is of general significance for system dynamics. However, the over-arching aim of the two-part paper is to increase the understanding of system dynamics in related disciplines. Four suggestions are therefore offered for how the system dynamics method might be extended further into the social sciences. It is argued that, presented in the right way, the formal yet contingent feedback causality thinking of system dynamics should diffuse widely in the social sciences and make a distinctive and important contribution to them. Felix qui potuit rerum cognoscere causas ‘Happy is he who comes to know the causes of things’ Virgil—Georgics, Book II, line 490. 29 BCE Copyright © 2001 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

This paper is concerned with the conceptual, discursive, and political inclination within spatial and social thought towards enacting 'new worlds', 'worlds to come', and 'possible worlds'. Against the backdrop of this diffuse habit, which I refer to as 'worldly futuring', the paper calls attention to the ongoing challenge posed by worldlessness. It asks: what is lost, existentially or politically, in prioritising world‐building over world‐ending? Articulating a response to this question, the paper examines how the investment in future worlds functions, what it secures, and what it indemnifies against. Definitionally, 'world' lacks the ethical designation required to explain its signalling function as a positive horizon of futurity. Worldly futuring instead relies on three connected affirmations: world presents the promise of (meta)stability, of commonality, and of meaning. In prioritising these affirmations, worldly futuring immunises itself against the possibility of their radical absence or violent undoing, thereby working around, against, or sublating the threat of worldlessness. However, building on the scholarship of Derrida on worldless alterity and theorists of black negativity's political calls for the 'end of the world', the central argument of the paper is that working‐away worldlessness is neither inherently possible nor necessarily desirable. Despite any attempt at immunisation, worldlessness haunts any project of worldly futuring, showing us that the assumed connection between world and futurity may well be an obstacle to radical futures. This paper is concerned with the conceptual, discursive, and political inclination within spatial and social thought towards enacting 'new worlds', 'worlds to come', and 'possible worlds'. Against the backdrop of this diffuse habit, I call attention to the ongoing challenge posed by worldlessness. What is lost, existentially or politically, in prioritising world‐building over world‐ending? [ABSTRACT FROM AUTHOR]

This is the first half of a two-part paper which deals with the social theoretic assumptions underlying system dynamics. The motivation is that clarification in this area can help mainstream social scientists to understand how our field relates to their literature, methods and concerns. Part I has two main sections. The aim of the first is to answer the question: How do the ideas of system dynamics relate to traditional social theories? The theoretic assumptions of the field are seldom explicit but rather are implicit in its practice. The range of system dynamics practice is therefore considered and related to a framework—widely used in both operational research (OR) and systems science—that organises the assumptions behind traditional social theoretic paradigms. Distinct and surprisingly varied groupings of practice are identified, making it difficult to place system dynamics in any one paradigm with any certainty. The difficulties of establishing a social theoretic home for system dynamics are exemplified in the second main section. This is done by considering the question: Is system dynamics deterministic? An analysis shows that attempts to relate system dynamics to strict notions of voluntarism or determinism quickly indicate that the field does not fit with either pole of this dichotomous, and strictly paradigmatic, view. Part I therefore concludes that definitively placing system dynamics with respect to traditional social theories is highly problematic. The scene is therefore set for Part II of the paper, which proposes an innovative and potentially fruitful resolution to this problem. Copyright © 2001 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

Recent scholarship explores the relevance and canonical status of W. E. B. Du Bois in sociological theory; yet less is said about his contributions to symbolic interactionism. This paper interrogates the emerging meaning of W. E. B. Du Bois for sociology, and the nature of his canonical incorporation. We explore the less "official" dimensions of Du Boisian theory, and in particular two of his contributions to symbolic interactionism: double consciousness and autoethnography. In the last part of the paper, we suggest that Du Bois's incorporation into the sociological canon can be viewed as a process of "centering," and argue that this form of sponsoring of Du Bois's work can elevate some interpretations of Du Bois to the detriment of others. [ABSTRACT FROM AUTHOR]

In Thinking Against Empire: Anticolonial Thought as Social Theory, Julian Go continues his vital work on rethinking and redirecting the discipline of sociology. Go's piece relates to his wider oeuvre of postcolonial sociology – found in works such as his Postcolonial Thought and Social Theory (2016) as well as multiple journal articles on epistemic exclusion (Go 2020), Southern theory (Go 2016), metrocentrism (Go 2014), and the history of sociology (Go 2009). In this response article, my aim is to think alongside some of the central themes outlined in Go's paper rather than offering a rebuttal of any sorts. In particular, I want to think through how the recent work on 'decoloniality' may play more of a central role in Go's vision of sociology and social theory than he acknowledges. In doing so, I hope to engage in Go's prodigious scholarship through centering discussions of the geopolitics of knowledge, double translation, and border thinking. Before proceeding to this discussion, I will offer a brief review of my reading of Go's paper. [ABSTRACT FROM AUTHOR]

Despite extensive developments in the field of Human Resource Management, we still have limited and fragmented knowledge of how the external and internal environment of an organization influences direct employee voice. In this conceptual paper, we draw on signaling theory and theorize on whether and, if so, how direct employee voice and organizational voice climate are shaped at times of macro and organizational turbulence. Specifically, we introduce the concepts of solidary, utilitarian, and opportunistic crisis‐related Human Resource (HR) practices and propose that they send different signals to employees, influencing their voice perceptions in distinctive ways. We also theorize that employees interpret these signals vis‐à‐vis the experienced meso‐ and macroturbulence, a process that affects HR system strength and the subsequent formulation of voice perceptions and voice climate emergence. With this work, we contribute to the voice and strategic HR literature by offering an integrated and multilayered understanding of how top‐down processes at turbulent times such as crisis‐related HR practices can influence bottom‐up emergent phenomena. [ABSTRACT FROM AUTHOR]

The papers in this special issue, " Continuity and Change in Biocultural Anthropology", represent a snapshot of current research projects described by the authors as "biocultural." Howell and co-authors used self-reported impact-of-event distress; Dressler used depressive symptoms; and Brewis and Wutich used a hygiene behavior scale and a novel measure of preferred social distancing (who knew how relevant that would become in these COVID-19 times). These included structural barriers to enacting changes in health behaviors, race or ethnicity, class, maternal transmission or programming, and lifestyle and behavior attributes. Incorporating intersectionality theory into population health research methodology: Challenges and the potential to advance health equity. [Extracted from the article]

The probable impact of artificial intelligence (AI) on work, including professional work, is contested, but it is unlikely to leave them untouched. The purpose of this conceptual paper is to consider the likelihood of the adoption of different approaches to AI in academic libraries. As theoretical lenses to guide the analysis the paper draws on both the library and information science (LIS) literature on librarians' competencies and the notions of jurisdiction and hybrid logics drawn from the sociological theory of the professions. The paper starts by outlining these theories and then reviews the nature of AI and the range of its potential uses in academic libraries. The main focus of the paper is on the application of AI to knowledge discovery. Eleven different potential approaches libraries might adopt to such AI applications are analyzed and their likelihood evaluated. Then it is considered how a range of internal and external factors might influence the adoption of AI. In addition to reflecting on the possible impact of AI on librarianship the paper contributes to understanding how to synthesize the competencies literature with the theory of the profession and presents a new understanding of librarians as hybrid. [ABSTRACT FROM AUTHOR]

Despite being a central topic, current theories of motivation in sociology remain underdeveloped. This paper supplements existing sociological theories on motivation with insights from affective and cognitive neuroscience to address this issue. The resulting sociological affective model of motivation treats affect as an independent force that sometimes coordinates with cognition while taking charge at other times. Drawing on recent work in the neuroscience of motivation and reward, the paper shows how two affective mechanisms—wanting and liking—can shed light on various behavioral outcomes of interest while allowing for sharper theorizing of key distinctions that need clarification in the literature. By examining the distinctive contribution of each process, the paper reveals a proactive, desire‐driven agent often overlooked by prevailing sociological models emphasizing a reactive actor responding creatively and deliberately when internal meanings and external cues are incongruent. The paper concludes by outlining the broader implications of this synthetic affective model of motivation for sociology. [ABSTRACT FROM AUTHOR]

This paper aims to discern, clarify, criticise, and advocate some uses of phenomenology in sociological research. Phenomenology is increasingly evoked or implicitly employed in sociological endeavours. Little attention, however, is paid to what is entailed in taking a phenomenological approach, and whether it is employed to advance empirical or theoretical knowledge. I build an analytic typology of different empirical and theoretical uses of phenomenology, criticise a range of these uses, and argue that other uses bear significant potential for the advancement of theoretical and empirical knowledge. The paper's main contribution lies in comparing and contrasting the many invocations of phenomenology in contemporary social scientific research to discern their benefits and shortcomings. [ABSTRACT FROM AUTHOR]

When attempting to manage a large social system, it is necessary to have an overview of how the society functions and how economic theories describe this functioning. Recent discussions of higher orders of cybernetics are helping to define a multi‐disciplinary, multi‐level point of view. Knowledge from several disciplines is needed—systems science, management, engineering, cognitive studies and the various social science disciplines all have contributions to make. In this paper, we apply cybernetic ideas to further develop economic theories. The paper also uses economics to illustrate ideas in cybernetics. Similar thinking can be applied to other disciplines thus advancing the unification of science. The paper illustrates a transdisciplinary approach to knowledge development. The implications of the paper are improved understanding among scholars from several disciplines. The intent is to expand the range of conceptual possibilities available for problem‐solving. [ABSTRACT FROM AUTHOR]

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The argument of this paper is that in societies engulfed in extreme violence - where the state is unable to grapple with the phenomenon of missing persons for lack of operational and investigative abilities - authorities should embrace the possibility of seeking collaboration from perpetrators in order to secure information regarding the whereabouts of the victims. In such a context, and especially with the state "captured" in this way, punishment of a few perpetrators alone is unlikely to abate crime unless such punishment is extensive (i.e., broad), reaching all perpetrators. THE FORENSIC PRINCIPLE AND THE PROPORTIONATE PUNISHMENT PRINCIPLE The proportionate punishment principle maintains that the state must punish all those who commit a crime and that said punishment must be proportional[12] to the crime in question. Disappearances as I understand them in the paper refer to those involving some form of state complicity, which international law designates as I enforced i disappearances, as well as to disappearances perpetrated solely by nonstate actors, for example insurgent groups or organized crime, without any kind of state complicity. [Extracted from the article]

This contribution engages Go's generative invitation to think against empire by thinking through the epistemic and disciplinary implications of such endeavour. I zoom in on the need to explicitly address the purpose and ethos of scholarly inquiry and how that translates into decolonial academic praxis. Thinking with Go's invitation to think against empire, I feel compelled to constructively engage the limitations and impossibilities of decolonising disciplines such as Sociology. I glean from the various attempts at inclusion and diversity in society and argue that adding or including Anticolonial Social Thought/marginalised voices and peoples in the existing corridors of power—such as canons or advisory boards—is at best a minimal rather than a sufficient condition of decolonisation or going against empire. This raises the question of what comes after inclusion. Rather than offer a 'correct' or single alternative anticolonial way, the paper explores the pluriversally inspired method(ological) avenues that appear when we commit to thinking about what happens after inclusion when the goal is decolonisation. I expand on my 'discovery' and engagement with the figure and political thought of Thomas Sankara and how this led me to abolitionist thought. The paper then offers a patchwork of methodological considerations when engaging the what, how, why?—questions of research. I engage with questions of purpose, mastery, and colonial science and turn to the generative potential of approaches such as grounding, Connected Sociologies, epistemic Blackness, and curating as methods. Thinking with abolition and Shilliam's (2015) distinction between colonial and decolonial science, between knowledge production and knowledge cultivation, the paper invites us to not only think of what we need to do more of or better when taking Anticolonial Social Thought seriously, but also what we might need to let go of. [ABSTRACT FROM AUTHOR]

This paper examines the life of Christian Socialist Kim Chang‐joon and explores the themes of independence, liberation, reunification, and peace between both Koreas. It divides Kim's life into four stages: his participation in the March First Movement, his involvement in Christian socialism, his practice of social thought in Manchuria, and his activities toward reunifying the two Koreas after liberation from Japanese colonial rule. In the first phase, Kim became an active nationalist. His national consciousness developed into Christian socialism through his pastoral work. When he experienced Japanese colonial oppression while working with this ministry, he abandoned religious life and focused on socio‐political activism in Manchuria. He founded the Christian Democratic Alliance and participated in the Democratic National Front to reunite the two Koreas after liberation. This article demonstrates how Kim set an example for how churches and Christians can strive for and attain liberation, reunification, and peace in the Korean context. [ABSTRACT FROM AUTHOR]

In section 24 of The Antichrist, Nietzsche notes a problem namely "the origin of Christianity." He offers two propositions toward its solution: the first is that "Christianity can only be understood on the soil where it grew:" and the second is that "the psychological type of the Galilean is still recognizable, but it had to assume a completely degenerate form (simultaneously mutilated and full of alien features) before it came to be used as a redeemer of humanity" (A 24). Significantly this passage suggests that the origins of Christianity rest on a reinterpretation of the type of the redeemer. This paper seeks to clarify the nature of such a modification and to identify some of its key ramifications. After clarifying the type, the paper argues that the type, thus understood, serves as a link between the texts On the Genealogy of Morality and The Antichrist and, as such, reveals the connection between Nietzsche's genealogical methods and the wider project of reevaluation. Though this reading is not the standard interpretive strategy, the paper argues that it is the strategy that Nietzsche himself recommends. [ABSTRACT FROM AUTHOR]

The paper aims to contribute to the ongoing conversation on critical phenomenology with reflections on its method. The key argument is that critical phenomenology should be understood as a form of historico‐transcendental inquiry and therefore it cannot forgo the phenomenological reduction. Rather, this methodological step should be centered in critical phenomenology, and appropriated in problematized and rethought forms. The methodological assessment of critical phenomenology has implications also for how we read its canon. The paper shows that while Simone de Beauvoir did not adopt the phenomenological reduction in its full Husserlian meaning, her analyses of experience did not remain on the level of personal or experiential description either. The contention is that if we want to read her as a critical phenomenologist, we should focus on her seminal modification of the historico‐transcendental method of phenomenology. [ABSTRACT FROM AUTHOR]

There is a long tradition of preferring local theories to ones that posit lawful or causal influence at a spacetime distance. In this paper, we argue against this preference. We argue that nonlocality is scientifically unobjectionable and that nonlocal theories can be known. Scientists can gather evidence for them and confirm them in much the same way that they do for local theories. We think these observations point to a deeper constraint on scientific theorizing and experimentation: the (quasi‐) isolation of causal or lawful influence. We argue that this requirement ought to replace the locality desideratum in science. We then explore the possibility that the order of explanation has been reversed: perhaps it is isolatable influence that determines what counts as local in the first place. [ABSTRACT FROM AUTHOR]

Critical discursive analyses offer possibilities for equity‐oriented research, and are a resource for addressing resistant social problems, such as child neglect and abuse (CN&A). A key challenge for discourse analysts in health disciplines is the tensions between materiality and social constructions, particularly at the site of the body. This paper describes how Donna Haraway's ideas of figuration and technobiopower can augment critical discourse analysis to address this tension. Technobiopower, an intensification of biopower in the context of technoscience, is seen as underpinning the melding of material and semiotic practices. The subject is no longer a material body, but a hybrid body that exists in tropic figuration between the real and unreal. This paper uses an analysis of the figuration of The Monstrous Perpetrator from a study of nursing responses to CN&A to illustrate how Haraway's figuration aligns with and provides an analytical tool to extend critical discursive analyses. Specifically, this methodology offers new ways to identify the discursive qualities of bodies, and how material aspects of bodies are exaggerated, concealing their hegemonic ideologies and discriminatory effects. By identifying discourses within or inscribed upon the body, they can be disrupted, opening new possibilities for social change. [ABSTRACT FROM AUTHOR]

Paid carers play an important role in helping older adults with care needs to remain living in their own homes. This paper examines changes in the home care field, specifically the emergence of self‐employed care entrepreneurs ('microentrepreneurs'). To do this, it employs Bourdieu's concepts of field, capital and habitus. Drawing on 105 semi‐structured interviews with stakeholders working in home care, the paper describes how the interaction of changes to field structures, and altered practices of care have challenged the taken‐for‐granted acceptance of traditional, transactional forms of care provision. This process has been highly dependent on local state actors, their ability to mobilise relevant forms of capital and the factors which shaped their habitus. It should be seen within the context of changes to local field structures and the hierarchical classification processes which underpin them. These changes threaten the distribution of capital in the home care field in ways that are beneficial to microentrepreneurs. Bourdieu might categorise these developments as 'partial revolutions', which do not challenge the fundamental axioms of the field. However, for care entrepreneurs, formerly employed as low‐paid home‐care workers, a revolution that is only partial may be better than none at all. [ABSTRACT FROM AUTHOR]

The article offers information on the paper "Accommodating religion and belief in healthcare" Joshua Hordern starts by questioning whether the language of accommodation is itself problematic containing an implicit framing assumption that the default is for patients not to be religious. Topics include examines he cites and endorses the worry expressed by Lori Beaman, that this risks automatically biasing discourse against those who are religious by implying that some people's religious views.

Recent research argued that the colonial policy of community‐based representation in the legislative assembly strongly increases the risk of postcolonial ethnic warfare in former British and French colonies. This paper delves deeper into the relationship by using an updated dataset that codes the receipt or non‐receipt of communal representation for nearly all ethnic groups in former British and French colonies. The results confirm the war‐inducing effect of this communalising colonial policy and additionally find that such an effect applies relatively uniformly to groups that benefited from this policy as well as those that were excluded from it. In addition, based on sociological theory and previous research, it was hypothesised that a combination of precolonial receipt of communal legislative representation and postcolonial political exclusion would make an ethnic group particularly prone to postcolonial ethnic warfare. This hypothesis, however, was not supported by the data. This null result has theoretical implications for our understanding of the conditions that give rise to conflict‐inducing psychological strain in the field of colonialism and ethnic warfare. [ABSTRACT FROM AUTHOR]

Anti‐colonial social theory is a set of ideas, assessments and practices of metatheoretical nature that have originated within anti‐colonial thought. As a methodology it theorises and interrogates the ideological within the empirical, the theoretical, and the 'scientific unconscious' of fields/disciplines. While criticising late 19th Euro‐American theories as universal set of propositions, it locates its limitations and presents ways to unravel the ideological‐political elements that structure thought and scholarship. It also presents ways through which new global theories may be conceptualised and researched. The paper engages, analyses, compares and assesses various methodological interventions made by anti‐colonial social theorists regarding colonialism, its origin and its continuities; its pasts and presents in distinct times and epochs and in its varied spatial geographies and suggests that these can become tools to define global social theory. [ABSTRACT FROM AUTHOR]

Efforts to challenge mental health-related stigma have been limited by an insufficient conceptualization of the problem space. As is common in health communication, practitioners have neglected the multiple tacit understandings the public embody in everyday life. Using the example of our recent research into the public’s social representations of mental health and illness, in this paper, we will work through the theoretical-methodological considerations involved in how we approached expanding the problem space. Using social theory, we tailored thematic analysis and natural language processing techniques to examine the public’s polyphasic sense-making processes. The approach is novel, as it diverges from standard methods in understanding health communication and the possibilities for behaviour change. Instead, we root our approach in a dynamic and relational epistemology to iteratively reveal in greater complexity some of the contents and processes that sustain mental health-related stigma. [ABSTRACT FROM AUTHOR]

This paper explores collaborative information behavior in the context of highly politicized decision making. It draws upon a qualitative case study of project management of a contentious public sector infrastructure project. We noted the creation of spaces for the development and exchange of information by experts and conceptualize these as information spheres. We postulate that these were formed to bypass power‐induced information behavior that excludes expert power, such as information avoidance. This approach contrasts with the expected project management and information norms, rules and behavior, however, provides a language that can be used to explain the phenomena of bounded information spaces which complement and may be used as a development of adjunct to small world's theory. [ABSTRACT FROM AUTHOR]

In this paper, the sociopolitical status of nurses in the Philippines is examined. The importance of nursing research in identifying the many elements that contribute to inequality among nurses is critical in the face of these problems. The positivist and interpretivist perspectives, however, have limitations that could potentially perpetuate the many forms of inequality that already exist. The idea of political competency is introduced in this tension. A critical grasp of the elements that contribute to structural inequalities and a commitment to bringing about positive social changes make political competency a potential supplement to the limitations of critical theory. [ABSTRACT FROM AUTHOR]

As "justice natives," today's undergraduate students are motivated to engage directly with the world around them in ways unseen throughout most previous generations. Interestingly, secular humanistic perspectives on changemaking are in keeping with a wide variety of biblical teachings and principles of Christian social thought. At the same time, educators and practitioners can better engage these students to lessen a disconnect that often seems to emerge between social justice causes and the modern church. This paper applies a praxis‐based approach, Kingian Theology, the Beatitudes from the gospels, elements of liberation theology, Wesley's thoughts about community engagement, and principles of both Catholic and broader Christian social thought to the modern idea of changemaking, positioning Christianity and the gospels as a liberating force for equality rather than as a colonizing or even racist‐associated oppressive ideology. [ABSTRACT FROM AUTHOR]

Background: Violence exacts staggering personal and financial costs – a burden disproportionally born by adolescents and young adults. This may be partially due to an increased sensitivity to social rejection during this critical phase of development. Irritability, a transdiagnostic symptom, is often elicited by social interactions. Yet, little is known about age differences in social rejection‐elicited aggression and irritability. Progress toward testing such relations has been hindered by a lack of ecologically‐valid tasks that enable the measurement of in‐the‐moment social rejection‐elicited aggression. Methods: In this paper, we describe an initial study of young adults (n = 55) that demonstrates the efficacy of a novel Virtual School and Aggression Paradigm (VS‐AP). Next, we replicate these results in a second study of adolescents and young adults (ages 11–25 years; n = 173) and examine relations between social rejection‐elicited aggression, irritability, and age. Results: We found that aggressive behavior in the VS‐AP differed for accepting, rejecting, and unpredictable peer types (Study 1: F(2, 108) = 20.57, p <.001, ε2 =.28; Study 2: F(2, 344) = 152.13, p <.001, ε2 =.47), demonstrating that the VS‐AP successfully models social rejection‐elicited aggression. In Study 2, age was negatively correlated with aggressive behavior (r = −.29, p <.001) and irritability (r = −.28, p <.001), while irritability was positively correlated with aggressive behavior (r =.28, p <.001). Age moderated the relation between social rejection‐elicited aggression and irritability. Specifically, irritability was more predictive of aggression in young adults than in adolescents (F(3, 167) = 7.07, p <.001). Conclusions: Data suggest mechanisms promoting rejection‐elicited aggression may differ across development and vary for those with and without high levels of irritability. The VS‐AP is a promising tool for probing neurocognitive, developmental, and clinically relevant mechanisms underlying social rejection‐elicited aggression. [ABSTRACT FROM AUTHOR]

The articles in the special issue cluster around four key themes: invited pieces that provide foundational work on singlehood; conceptualizing singlehood; singlehood pathways; and singlehood across the life course. The idea that singlehood is due to choice or circumstance - that is, whether singlehood is voluntary or involuntary (Stein, [27]) - is a common theme in singlehood studies. DePaulo ([6]) and Kislev and Marsh ([17]) specifically discuss singlehood as a chosen identity, and Fitzpatrick ([12]) distinguishes voluntary and involuntary singlehood. Keywords: family diversity; friendship; identity and intimacy; life course; singlehood; social ties EN family diversity friendship identity and intimacy life course singlehood social ties 379 388 10 09/11/23 20230901 NES 230901 INTRODUCTION More people around the world are single, both in total numbers and longer periods of life. [Extracted from the article]

The increase in the number of never‐married and not‐cohabiting singles, or "effective singles," was first observed in Japan and Southern Europe. In Northern and Western Europe and North America, increased singlehood was due largely to increased cohabitation. Existing sociological theories of singlehood, however, are formulated based on the observations of the latter, and fall short in explaining why more individuals remain unpartnered. The wealth of data from singlehood research in Japan suggest that many singles desire marriage yet drift into singlehood, facing structural, cultural barriers in a rapidly changing social context. The impact of gender inequality is salient, but existing theories focus on women's advancement and egalitarianism. This paper proposes an alternative theoretical framework for explaining causes of singlehood, incorporating sociological and feminist perspectives and Emile Durkheim's theory of anomie, and calls for shifting the center to observations from non‐Western societies for better theorization. [ABSTRACT FROM AUTHOR]

A serious consideration of pain has largely been absent in sociology, especially physical pain's close neurobiological relative, social pain. Social pain is the process by which rejection and exclusion recruits similar neural circuits as physical pain, generating an affectual response that mirrors the response one feels from physical trauma. Pain is essential to any sociological analysis of motivation and action because, like many affective responses, it is a necessary ingredient in cognition and behavior; and, in many cases, it preconsciously commands and even controls how we think and act. While exploring this concept, it becomes apparent that sociology has an entire set of distantly related concepts that can be classified as different processes of social pain that reveal the structural, cultural, and situational conditions shaping the distribution of social pain. The paper concludes by thinking through the implications social pain portends for neuroscience and sociology. [ABSTRACT FROM AUTHOR]

In order to create these spaces, it is important to investigate not only I what i factors promote greater coping and resilience in refugee women but also I how i these factors help refugee women adapt (Shishehgar et al., [29]). These findings were further confirmed by more recent studies, which revealed that the ongoing connection with a community from their own cultural background gave refugee women a sense of belonging (Chung et al., [9]) and facilitated their access to social support (Darychuk & Jackson, [10]). The current paper posits that forced migration, as seen as a movement through a liminal space, provides the opportunity for refugee women to build upon their resilience and create social capital to find new ways and spaces to engage in community leadership. The United Nations High Commissioner for Refugees (UNHCR) ([37]) estimated that women and girls comprise around 50% of any refugee population; the percentage grows even larger when all refugee children are included. [Extracted from the article]

In this paper, we use social representations theory to examine how young people made sense of COVID‐19 and the emergent behavioral guidelines during the lockdown in Denmark in Spring 2020. Further, we discuss how this informed their moral functioning. This research is explored through triangulation, investigating how COVID‐19 was represented in central speeches by Danish leaders (N = 4) and by young people in focus groups (n = 5, N = 25) and individual interviews (N = 10). Results suggest that young people's moral functioning during COVID‐19 depended on multiple, often polemic, representations. Consequently, their moral functioning was found to be an ambivalent practice, resulting in coping strategies of adaptation to their surroundings and othering fellow citizens deviating from the guidelines. In this context, coherent communication by authorities and community values are identified as key to promoting behavior change. As the social impact of COVID‐19 is unprecedented in many societies, including the Danish, this study contributes to the field of emerging infectious diseases providing insights that are essential for the continued management of this and future pandemics. [ABSTRACT FROM AUTHOR]

Rationale: Healthcare research exploring the lived experiences of health care professionals from different disciplines, such as nursing, medicine, and allied health, has repeatedly highlighted many methodological challenges, especially in understanding the individual human experience within complex systems. In response, complexity theory and phenomenological approaches emerged and evolved in ways that potentially offered researchers frameworks to inform an understanding of the individual human experience. However, while these two theoretical approaches inform a method of inquiry, there is a gap in understanding the phenomenon of 'being' and how this is embodied within complex systems such as the healthcare system. The Aims and Objectives: The aim of this paper is to present an integrated theoretical framework, namely complex adaptive phenomenology (CAP). CAP aims to address this inquiry gap by offering a structured conceptual framework wherein complexity theory and phenomenology are complementary but multi‐dimensional. The key objective of CAP was to synthesize and integrate two methods of inquiry that examine the relational aspects of 'being', that is the gestalt of perception, action, and context, The authors argue that CAP is well‐suited to complex research contexts such as healthcare. The framework focuses on the reciprocal, co‐constructive relationships extant between perception, meaning, context, and action that shape experiences of 'being' within complex systems. Complexity theory's connectionist orientation explains the relationships that are formative of the experience of being, while phenomenology explores the manifestations of these formative relationships by attending to the notion of 'being' itself. Conclusion: The authors propose that an integrated framework, of phenomenology and complexity theory, can provide a platform for deeper understandings of the experiences of health professionals and contribute to healthcare scholarship. [ABSTRACT FROM AUTHOR]

This helps to see why fully identifying the I demos i with the citizenry fails to yield a I demos i properly: in such a framework, there simply is no I demos i ; there is only a I polis i and a citizenry. It should be noted that, while acknowledging conceptualisations of the I polis i in which it cannot be easily dissociated from citizens or the I demos i , I use the word I polis i throughout this paper merely as a convenient terminological opposition to I demos i , indicating state institutions as opposed to the agents in whose collective name they supposedly operate. Due to the conflation of citizenry and I demos i , it has appeared unproblematic to prioritise the I polis i , since if the I demos i is taken to be identical with the citizenry it is taken to be an institution, in which case it is proper to the I polis i . As the concept of the I demos i is one of the primary concerns of this paper, a more precise definition of the I demos i will become clear below, but as a basic point of departure I take I demos i to be analogous to what Claude Lefort calls "indeterminable" (Lefort, 1986, pp. 257-258). To deny that any I demos i is a political artefact is to depoliticise the I demos i as such; in the final instance, to depoliticise the I demos i is to divest it of what renders it a I demos i . [Extracted from the article]

The Eighth Urban Change and Conflict Conference, held in September 1991, brought together a wide variety of scholars from different countries and disciplines, working on a broad range of topics within urban studies. Presentations were organized in two or three parallel sessions per block of time, each comprising two papers, which gave ample time for paper presentation and decent discussion. Parallel sessions necessarily led to choices and a floating audience often struggling to comprehend the principles of 1960s physical planning and find their way to conference rooms, bars and colleges. Papers in the Gender theme tackled two interrelated problems: the need to de-construct gender and focus on variations in gender relations from different angles and perspectives, and the need to question, if not abandon, dualisms such as home and work, public and private spaces, paid work and home life. In the Environment theme another set of dualisms was questioned, stemming from the separation of social theory from understandings of nature and the separation of people from the environment. Papers outside the themed sessions discussed topics as varied as land development and property markets, gentrification, localities and local corporatism, race and housing, questions of planning and the role of planners, small-scale and informal production, and regional development in places as different as Brazil, Kenya, China and Great Britain.

Disparities in the technology practices, skills and knowledge of school students still exist, despite widespread investment, and use in schools. In order to understand why inequalities remain, we first need a more nuanced understanding of students' technology practice, including understanding how their backgrounds, circumstances and experiences shape their perceptions of and engagement with technology. This paper proposes that research in the field of educational technology would benefit from a sociological framing in order to highlight how and why students use technology at school and in their everyday lives. The paper reports on a qualitative embedded case study of 13–16‐year‐old students in two Australian secondary schools. In‐depth case studies of two selected students illustrate the complex nature of students' technology practice. Bourdieu's concepts of field, habitus and capital are used as a lens through which to view and understand inequalities in students' technology practice. The findings demonstrate the utility of sociological theory in educational technology research by highlighting systems and structures of reproduction and transformation. Furthermore, the findings can inform an approach to teaching and learning that considers students' varied experiences, knowledge, perspectives and backgrounds relating to technology. [ABSTRACT FROM AUTHOR]

In organized institutions of the kind that I consider in this paper (like universities, or scientific societies, or firms, or government), the function expressed by someone in an institutional status role is defined in part in relation to the institutional status roles of others, and this, according to Ludwig, is minimally required for an institutional structure of status roles (Ludwig 2017, p. 7). SFAD makes evident what may help to counteract the subordination that type (3) cases exhibit: effective safeguards ought to be in place to ensure that status role performances of marginalized group members are properly credited to them, so that all those formally in the domain of a status role also comprise its de facto domain. Instead of explaining how the two functions relate, I introduce, in the next section, I one i status function that explicitly includes different membership categories to reflect how the crediting of institutional role performances is often tied to the performer's status with respect to the de facto domain. [Extracted from the article]

The paper reports the results of registered conceptual replications of the indirect effect of institutional trust in the relationship between precarity and the endorsement of conspiracy beliefs (CB). The original study of Adam‐Troian et al. (2023; British Journal of Social Psychology, 62(S1), 136‐159) indicated that subjective appraisals of economic hardship are associated with lower trust in governments and institutions, which in turn is associated with stronger endorsement of CB. Our Studies 1 to 3 report a series of replications using Slovak panel data. Study 4 reports a replication of the mediation model using data from the European Social Survey Round 10 collected in 17 countries. To provide a quantitative synthesis of these and previous results, we conducted mini meta‐analysis (N = 50,340). Although the strength of the observed relationships differed across the studies to some degree, the original patterns of relations remained robust, supporting the original model. The study corroborates the view that to curb the spread of CB, it is necessary to address structural issues, such as growing financial insecurity, socioeconomic inequalities, and the deficit of institutional trust. Finally, we discuss the role of cultural and political settings in conditioning the mechanisms through which precarity enhances the endorsement of CB. [ABSTRACT FROM AUTHOR]

This paper aims to contribute to global social theory by contextualizing modernity/coloniality in East Asia. It begins with a reconstruction and evaluation of three sociological accounts of East Asian modernity, namely Kazuko Tsurumi's theory of endogenous development, Sun Liping's theory of communist civilization, and Chang Kyung Sup's theory of compressed modernity. Despite their insights, these theorists fail to transcend the Eurocentrism and methodological nationalism implicit in the paradigm of latecomer modernization. These problems can be better addressed by anti‐colonial perspectives, including Tani Barlow's colonial modernity, Chen Kuan‐Hsing's inter‐Asia, Xie Lizhong's post‐Western sociology, and Wang Mingming's civilizational anthropology. Yet European hegemony continues to define the spatiotemporal frame of these perspectives. To overcome the lingering problem of Eurocentrism, Laura Doyle's notion of inter‐imperiality is employed to highlight the power‐laden interaction and interdependence among imperial powers in the global and regional history of East Asia. This alternative approach, I argue, can shed new light on East Asian modernity and delineate its dialectical formation. [ABSTRACT FROM AUTHOR]

This paper responds to Julian Go's Lecture "Thinking against Empire. Anti‐colonial Thought and Social Theory." It proceeds in two parts: I first follow Go's invitation to read and reread Mabel Dove Danquah and Frantz Fanon and explore what their work contributes to our understanding of state‐forms. I then examine the terms of Go's invitation more closely. I contrast Go's juxtaposition of imperial sociology on the one hand and anti‐colonial sociology on the other hand, with the broader range of theoretical traditions and methods, which a practice‐oriented sociology of sociology and an international history of sociology would highlight. I raise the question what "standpoint" adds to the authors Go discusses and the broader range of scholars who have engaged with post‐colonial contexts in their research at this point in time. Calling for consideration of the anti‐colonial standpoint is a particular choice, which has a distinctive heritage in Hegelian‐Marxian projections of the social whole and is in tension with either deep exploration of particular thinkers or the middle‐range theorizing that Go also seems to endorse. Defined at a level of abstraction that is "above" (or underneath) actual conversations in a range of fields and subfields, it can appear as a "test" for scholars who have long engaged with post‐colonial contexts, which can have unintended consequences when coupled with the institutional power and asymmetric insularity of Anglo‐American academia. [ABSTRACT FROM AUTHOR]

When a patient's treatment decisions are the product of delusion, this is often taken as a paradigmatic case of undermined decisional capacity. That is to say, when a patient refuses treatment on the basis of beliefs that in no way reflect reality, clinicians and ethicists tend to agree that their refusal is not valid. During the COVID‐19 pandemic, however, we have witnessed many patients refuse potentially life‐saving interventions not based on delusion but on conspiracy beliefs. Importantly, many of the beliefs espoused by conspiracy theorists resemble delusions in a number of relevant ways. For instance, conspiracy beliefs often posit states of affairs that could not possibly exist in the world, they are recalcitrant in the face of disconfirming evidence, and they tend to put the believer in a state of paranoia. Given these similarities, how should we think about conspiracy theorists' capacity for making clinical decisions? In this paper, I attempt to answer this question by first offering an account of just what makes some set of beliefs count as a conspiracy theory. Second, I attempt to disambiguate conspiracy beliefs from delusions by exploring important conceptual and psychological features of both. Finally, I apply standard criteria for assessing a patient's decision‐making capacity to instances of conspiracy beliefs and argue that, although the picture is muddy, there may be cases in which conspiracy beliefs undermine capacity. I end by exploring the implications that this might have for surrogate decision‐making and addressing potential objections. [ABSTRACT FROM AUTHOR]

In this paper, I attempt to shed more light in Bourdieu's habitus and doxa, by drawing on phenomenological and Bourdieusian‐based literature, social theory and some findings from sociological research. Despite the fact that there is a vast work concerning the examination of these two concepts, there are still some misunderstandings about them. For that reason, I have tried to draw a clearer picture of habitus, by linking it with phenomenological "being‐in‐the‐world" and describing its elements. As for doxa, I discuss its conceptual relation with habitus and phenomenology's natural attitude. Also, attention is given to some aspects of both habitus and doxa, which have not addressed in detailed fashion yet, but they are nevertheless theoretically useful for empirical qualitative research. [ABSTRACT FROM AUTHOR]

AGAINST CLIMATE ETHICS Let me start by reviewing several common ways of framing the issue of climate change: Climate change presents us with the largest "collective action problem" in human history (Gardiner, [35]).[1] Anthropogenic climate change - including global warming, ocean acidification, sea-level rise, biodiversity loss, and increased extreme weather events - is the product of excessive emissions of greenhouse gases, particularly carbon dioxide, as well as mass deforestations over the last 200 years, primarily by industrialized, rich countries (Shue, [81]; Maslin, [65]; IPCC, [43], [44]). With reference to China in particular, this potential form of sovereignty reflects a conjunction between a strong authoritarian state and a massive revolutionary subaltern class ready to act decisively and effectively on a world stage to tackle climate change outside of market mechanisms and capitalist institutions.[10] Climate Mao reflects a sovereign power which has a clear and immediate interest in radically mitigating climate change since its population is disproportionally affected by extreme climate events, droughts, floods, fires, and famines. Even the International Monetary Fund (IMF) recently said that climate change cannot be mitigated without a "transformation in the structure of global economic activity" (Krogstrup & Oman, I IMF Working Paper i , [54]).[5] The Intergovernmental Panel on Climate Change (IPCC) as well is starting to say this, as are many scientists, activists, environmentalists, and even some economists (IPCC, [44]). Against the idea that scientific awareness of the facts of climate change is enough to motivate a common ethical project of humanity toward a unifying good, I argue that climate change awareness can just as well equally motivate heightened divisions of humanity into anti-egalitarian, xenophobic, class-differentiated zones of competitive survival (Klein, [50]; Parenti, [74]; Taylor, [90]). [Extracted from the article]

Distressed couples often become polarized and caught up in power struggles, with competing claims and perspectives. When escalated, partners may become reactive and unkind. The competitive‐individualistic worldview of the Euro‐American culture feeds polarization between partners. This article explores relational views of the self and relational ethics developed in philosophy, psychology, feminist theory, neurobiology, and couple and family therapy that counter this individualistic view. A major focus is on the ways in which partners impact each other's identity and well‐being for better or worse, and the ethical responsibility this entails. The discussion addresses couple relational ethics within the larger sociocultural context that privileges power and competition. The paper offers applications to couple relationships and couple therapy, with interventions to promote mutual responsibility, fairness, dialogue, and care—helping partners to identify their higher values and interact with greater intentionality. A case example is offered to illustrate therapeutic techniques to enhance relational ethics in couples. [ABSTRACT FROM AUTHOR]

Throughout the process, we think it is probably fair to say, Grove has been the most interested in the potential of the project, Skelton has been tentatively sceptical, and Philogene Heron the most doubtful regarding what an abyssal analytic may have to offer. The crux of the problem which Philogene Heron (and to a lesser extent Skelton) has with the abyssal analytic - the distinctiveness of "abyssal thought" - is that it does not seek to correct the errors of modern reasoning by appealing to the "real" Caribbean. As Grove effectively illustrates through his cross-references to scholars working in many different regions of the world, this is not a shift which is I literally about i the Caribbean but how the Caribbean is figured in, for and through a particular line of contemporary thought. Whereas Grove immerses himself in the literature we engage, Philogene Heron and Skelton declare they are not familiar with much of this scholarship. [Extracted from the article]