Campus Sexual Violence Elimination Act: SaVing Lives or SaVing Face?

The purpose of this study is to examine colleges’ and universities’ compliance with the criteria presented by the Sexual Assault and Violence Education Act (SaVE). Using a stratified random sample of postsecondary institutions (n = 435), we examined university websites in spring 2015 to determine whether schools were meeting each criterion of the SaVE Act. Additionally, we also examined what types of programs were offered for prevention, the accessibility of the information (by number of separations from universities main website). Lastly, we examined how university resources and programs, as well as institutional and student characteristics, were related to overall compliance and the availability of online information on sexual violence programs that institutions offered. Findings showed that only 11 % of schools within the sample were fully compliant with the requirements of the SaVE Act and on average, each school met ten of the eighteen criteria for compliance. Most resources were available within websites that were three to four separations from the main university page. Student population and region were positively associated with whether any programs on sexual violence programs were offered and schools with women’s centers were more likely to offer program/s on dating/domestic violence. Additionally, ROTC programs and larger student populations were positively associated with compliance, while being located in the south was negatively associated.     

Sexual Violence Against Women Through the Lens of Environmental Criminology: Toward the Accumulation of Evidence-based Knowledge and Crime Prevention

Sexual violence against women is a serious problem worldwide. In this study, we organize and critically review previous empirical studies on sexual offenses against women through the lens of environmental criminology. For this purpose, we use the questions asked by environmental criminologists/crime analysts in the study of crime events; that is the: who, what, where, when, and how this phenomenon typically occurs. Based on the current state of the criminological research literature, we then provide a discussion on the prevention of sexual offenses against women drawing on a situational crime prevention framework. By engaging in this exercise, we argue that environmental criminology can substantially contribute to understanding and informing prevention practices in the field of sexual offenses against women.     

Is <Emphasis Type="Italic">Viveka</Emphasis> a Unique <Emphasis Type="Italic">Pramāṇa</Emphasis> in the <Emphasis Type="Italic">Vivekacūḍāmaṇi</Emphasis>?

This is an enquiry based on the Vivekacū?āma?i (VC), the primary focus of which is to present viveka (discrimination) along with its three catalysts, namely, ?ruti, tarka, and anubhava as the unique pramā?a of Ultimate Knowledge. This paper discusses the significance of the six popular pramā?as of Advaita Vedānta (AV) and reiterates that as far as AV is concerned epistemologically those pramā?as have merely a provisional value (vyāvahārika). In accordance with the purport of VC this paper argues that ?ruti and tarka, culminating in anubhava (trans-empirical insight sans experience) are blind in themselves and are enthusiastically carried forward by viveka (discrimination) for the attainment of the final realisation. This paper concludes that viveka, along with its three catalysts namely, ?ruti, tarka, and anubhava is the sole pramā?a of the trans-empirical experiential knowledge of Brahman.     

“Give me some space”: exploring youth to parent aggression and violence

A small scale qualitative project, undertaken by an interdisciplinary domestic violence research group involving academic researchers and research assistants, with colleagues from Independent Domestic Abuse Services (IDAS), investigated youth aggression and violence against parents. Following the literature review, data was generated through several research conversations with young people (n = 2), through semi-structured interviews with mothers (n = 3) and practitioners (n = 5), and through a practitioner focus group (n = 8). Thematic analysis and triangulation of the data from parents, practitioners and young people, elicited interconnected and complex overarching themes. Young people could be both victim and perpetrator. The witnessing or experiencing of domestic aggression and violence raised the concept of ‘bystander children’. The impact of young people experiencing familial violence was underestimated by parents. For practitioners, the effects of working with domestic violence was shown to be significant - both positively and negatively.     

Police Strategies and Suspect Responses in Real-Life Serious Crime Interviews

This research focuses exclusively on real-life taped interviews with serious crime suspects and examines the strategies used and types of questions asked by police, and suspects’ responses to these. The information source was audio-tape-recorded interviews with 56 suspects. These recordings were obtained from 11 police services across England and Wales and were analysed using a specially designed coding frame. It was found that interviewers employed a range of strategies with presentation of evidence and challenge the most frequently observed. Closed questions were by far the most frequently used, and open questions, although less frequent, were found to occur more during the opening phases of the interviews. The frequency of ineffective question types (e.g. negative, repetitive, multiple) was low. A number of significant associations were observed between interviewer strategies and suspect responses. Rapport/empathy and open-type questions were associated with an increased likelihood of suspects admitting the offence whilst describing trauma, and negative questions were associated with a decreased likelihood.     

Victimization and Poly-Victimization in Adolescent Outpatients from Mental Health Centers: A Case-Control Study

The aims of the present study were to establish interpersonal victimization rates in a clinical sample and to analyze this sample’s risk of victimization relative to the general population. The sample was composed of 472 adolescents (12–17 years of age): 118 outpatients from public mental health centers and 354 students who were matched by age and sex. Following previous studies, this research defined poly-victimization as four or more victimization types occurring during the previous year. The clinical group was more likely to report sexual victimization (OR = 9.540), conventional crime (OR = 3.120), caregiver victimization (OR = 3.469), witnessing and indirect victimization (OR = 3.466), electronic victimization (OR = 2.809), and poly-victimization (OR = 4.319) compared with the control group. Clinical samples present an increased risk of interpersonal poly-victimization compared with the general population. The influence of poly-victimization on mental health should be considered in the evaluation and treatment of adolescent outpatients.     

Sex Offenders of East Asian Heritage Resemble Other Canadian Sex Offenders

Although there is considerable research on Caucasian sexual offenders, there has been much less research on sex offenders of Asian heritage. The current study compared East Asian (e.g., Chinese, Japanese, and Korean) sex offenders in British Columbia (B.C.), Canada, and other B.C. sex offenders on items and total score of Static-99R. This study included all provincially sentenced adult male sexual offenders (n = 4580) supervised in the community by B. C. Corrections (including 122 East Asian sex offenders). Sexual, violent, any crime, and any recidivism (including technical violations) data were collected with an average follow-up 4.3 years. The total scores of Static-99R were similar between East Asian sex offenders and other ethnic groups (M = 2.0 vs. M = 2.4). East Asian offenders scored significantly lower than other ethnic offenders on several items measuring general criminality (e.g., prior non-sexual violence, prior sentencing dates, and any prior sex offenses). In contrast, Asian offenders appeared to be more paraphilic (e.g., any convictions for non-contact sex offenses). Lastly, Static-99R significantly predicts sexual, violent, and criminal among sex offenders of East Asian heritage.     

‘My Eyes Were Open’: Awakened Maternal Identity and Leaving Violent Relationships for the Infant/Children

A qualitative secondary analysis explored stories of mothers (n = 49) who left violent relationships (VRs) through a lens of maternal identity. Constant comparative method identified a theory of Awakened Maternal Identity (AMI) and Leaving VR for the Infant/Children. Mothers described how the VR diminished their maternal identity (DMI). Partners controlled the VR though unrealistic infant care expectations, criticisms of infant care, harsh parenting, and control over mothering decisions. DMI lowered the mother’s capacity to provide emotionally nurturing infant care. Over time, mothers experienced AMI- as their ‘eyes were opened’ they experienced a stronger sense of mothering responsibility, focused more on the infants and children, and eventually prioritized their relationship with the infants and children over the partner. AMI seemed a turning point that led to leaving the VR for the infants/children. Recommendations offered for professionals to foster AMI as potential means to initiate the leaving VRs.     

Associations Between Police Work Stressors and Posttraumatic Stress Disorder Symptoms: Examining the Moderating Effects of Coping

The role of coping in the association between stress and posttraumatic stress disorder (PTSD) is not clear. We investigated the effects of active and passive coping strategies on the associations between police stress (administrative and organization pressure, physical and psychological threats, and lack of support) and PTSD symptoms in 342 police officers. Linear regression model was used in the analyses. The association between physical and psychological stress and PTSD symptoms was stronger in officers who used lower active coping (B?=?4.34, p?<?0.001) compared to those who utilized higher active coping (p_-interaction?=?0.027) (B?=?1.79, p?≤?0.003). A similar result was found between lack of support and PTSD symptoms (p_-interaction?=?0.016) (lower active coping, B?=?5.70, p?<?0.001; higher active coping, B?=?3.33, p?<?0.001), but was not significantly different comparing the two groups regarding the association between administrative and organizational pressure and PTSD symptoms (p_-interaction?=?0.376). Associations of total stress, administrative and organizational pressure, and physical and psychological stressors with PTSD symptoms were significantly stronger in officers who utilized higher passive coping (p_-interaction?=?0.011, 0.030, and 0.023, respectively). In conclusion, low active or high passive coping methods may exacerbate the effect of work stress on PTSD symptoms.     

The Psychological Impact of Previous Victimization: Examining the “Abuse Defense” in a Sample of Harassment Litigants

The present study examines the impact of previous sexual victimization on emotional distress in a sample of women (n?=?492) involved in a sexual harassment class action lawsuit. Sexual harassment was found to predict symptoms of PTSD and general symptoms of anxiety, over and above the effects of previous victimization and other relevant personal variables; it also predicted depression and self-esteem, although previous victimization had a stronger impact on these variables than did sexual harassment. The effects of previous victimization and sexual harassment on emotional distress appeared to be independent and cumulative. The legal and clinical relevance of these findings are discussed.     

Dignāga,Kumārila and Dharmakīrti on the Potential Problem of pramāṇa and phala Having Different Objects

Following Dharmakīrti’s interpretation, PS I 9ab has been understood as stating a view common to both Sautrāntikas and Yogācāras, i.e. a view that self-awareness (svasa?vitti) is the result (phala) of a means of valid cognition (pramā?a). It has also been understood that Dignāga (in I 8cd and I 9) accepts two different views attributed to Sautrāntikas with regard to pramā?aphala: in PS(V) ad I 8cd he regards the cognition of an external object (arthādhigati) as the result; in PS(V) ad I 9ab–cd he alternatively presents another view that self-awareness is the result. Dignāga’s text, however, does not support these interpretations. Rather it contradicts them. In fact Dignāga (in I 8cd and I 9cd) presupposes a single view, and not two, attributed to Sautrāntikas, a view that the cognition of an external object (arthādhigati) is the result. In I 9ab (svasa?vitti? phala? vātra) he is presenting an alternative view that is attributed only to Yogācāras, i.e. a view that is not common to Sautrāntikas. Althogh the Sautrāntika sākāravāda essentially has an internal structure, Dignāga presupposes that an external object can be regarded as the object of cognition because it is similar to the (essentially internal) image of object. He assumes that the objects of pramā?a and phala, both being external objects, are identical. Criticizing Dignāga’s claim that bāhyārthajñāna (not svasa?vitti) is the phala, Kumārila (?V pratyak?a 79cd) points out that there is a serious gap between the objects of pramā?a and phala. Consequently Dharmakīrti has to admit that even in the Sautrāntika view an external object is not directly cognized (PV III 348b: arthātmā na d??yate) and instead proposes as the second view of Sautrāntikas that svasa?vitti (and not bāhyārthajñāna) is the phala. At the same time he reinterprets Dignāga and defends from Kumārila’s criticism by introducing the two different levels. When investigating the real nature (PV III 350c: svabhāvacintāyām), i.e. in the paramārtha level, svasa?vitti is the phala, whereas in the upacāra level, bāhyārthajñāna or bāhyārthani?caya is the phala. Thus, Dharmakīrti avoids Kumārila’s criticism of Dignāga. Kumārila triggers Dharmakīrti’s new introduction of the second view of Santrāntikas that svasa?vitti is the phala.     

<Emphasis Type="Italic">Mokṣa</Emphasis> and <Emphasis Type="Italic">Dharma</Emphasis> in the <Emphasis Type="Italic">Mokṣadharma</Emphasis>

This essay asks what the terms mok?a and dharma mean in the anomalous and apparently Mahābhārata-coined compound mok?adharma, which provides the title for the ?āntiparvan’s third and most philosophical anthology; and it further asks what that title itself means. Its route to answering those questions is to look at the last four units of the Mok?adharmaparvan and their three topics—the story of ?uka, the Nārāya?īya, and a gleaner’s subtale—as marking an “artful curvature” that shapes the outcome of King Yudhi??hira’s philosophical inquiries of Bhī?ma into a ”return” to this world to take up the topic of the fourth anthology, a King’s generous giving, in the Anu?āsanaparvan’s Dānadharmaparvan. Usages of the term mok?a in the narratives in these units are considered in the light of The Laws of Manu’s usage of mok?a to define the “renunciatory asceticism of a wandering mendicant” after the fulfillment of one’s debts (Olivelle et al., in Life of the Buddha by A?vagho?a, 2008). Usages of mok?adharma are discussed in conjunction with its overlapping term niv?ittidharma. With the term dharma itself, it is a matter of finding the best contextual translation. A pitch is made that these four units, and particularly the Nārāya?īya, should no longer be thought of as “late” additions.     

<Emphasis Type="Italic">Ālayavijñāna</Emphasis> from a Practical Point of View

In 1987, Lambert Schmithausen published an important extensive monograph on the origin of ālayavijñāna (ālayavijñāna: On the Origin and the Early Development of a Central Concept of Yogācāra Philosophy). In his opinion, the introduction of ālayavijñāna was closely linked to nirodhasamāpatti, but it was not meditative experience itself that directly lead to the introduction of this new concept. Rather, according to Schmithausen, it was dogmatic speculation on a sūtra passage about nirodhasamāpatti. My own hypothesis is that the introduction of ālayavijñāna was more directly based on meditative experiences. Focusing on the “Proof Portion” of the Vini?cayasa?graha?ī of the Yogācārabhūmi, the present paper examines this hypothesis. My examination reveals that ālayavijñāna is the physiological basis of the body, and as such it is correlated to the state of the body and mind. When one’s body and mind are transformed from an inert to a well-functioning state through meditative practice, the transformation seems to hinge on the transformation of ālayavijñāna itself. It appears that Yogācāra meditators intuitively realized this mechanism at the stage of dar?anamārga. This paper also responds to some points raised by Schmithausen on my hypothesis in his recent monograph on early Yogācāra (The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections, 2014). Through these discussions, this paper sheds light on the importance of the correlation between body and mind in meditative contexts and proposes that this was the key issue in the introduction of the ālayavijñāna theory.     

Sāṃkhya and Yoga: Towards an Integrative Approach

Sā?khya and yoga are normally discussed either as topics in philosophy or as subjects of historical and philological inquiry. In this paper, I will attempt to demonstrate that, before separate developments appeared in the areas of both sā?khya and yoga (or perhaps at the same time as these separate developments appeared), at least some brahmins seemed to have espoused the idea that any physical exertion (tapas) or harnessing to a specific task (yoga) had to be preceded by an intellectual approach to reality and possibly by a thorough enumeration of its principles (sa?khyā). I come at this question from three different angles. I first analyze Kapila’s actions in the Sagara episode. The double presence of a yogācārya and a sā?khyācārya in certain cosmogonies provides a second approach to the question. The third angle will be a study of the significance of a coordinated emphasis on kratu and dak?a in the Vedic context. These apparently disconnected themes actually point in a single direction, and they contribute to an understanding of sā?khya and yoga as linked together as a binary pair of complementary attitudes (which, of course, does not preclude their separate development in other contexts).     

The Girl Who Knew Her Brother Would Be Coming Home: <Emphasis Type="Italic">Ārṣajñāna</Emphasis> in <Emphasis Type="Italic">Praśastapādabhāṣya</Emphasis>, <Emphasis Type="Italic">Nyāyakandalī</Emphasis> and <Emphasis Type="Italic">Vyomavatī</Emphasis>

Although seldom mentioned in the secondary literature on Vai?e?ika, the cognitive category of ār?ajñāna (??i cognition) is accepted as a distinct category of vidyā (knowledge) within both early and later Vai?e?ika texts. This article deals with how ār?ajñāna is conceptualized in Pra?astapādabhā?ya (PBh), ?rīdhara’s Nyāyakandalī (NK), and Vyoma?iva’s Vyomavatī (Vy). The main focus lies on how ??i cognition is treated in these texts and what terms are used in the process. I aim to clarify the analysis of ??i cognition apparent in the above sources and outline the implications this might have for the somewhat grander objective of a mapping of the semantic landscape of cognition and knowledge in Vai?e?ika texts. The categories of yogic perception (yogipratyak?a) and siddhic vision (siddhadar?ana) are also treated since they are included within a shared discourse.     

A Monstrous Inference called Mahāvidyānumāna and Cantor’s Diagonal Argument

A mahāvidyā inference is used for establishing another inference. Its Reason (hetu) is normally an omnipresent (kevalānvayin) property. Its Target (sādhya) is defined in terms of a general feature that is satisfied by different properties in different cases. It assumes that there is no (relevant) case that has the absence of its Target. The main defect of a mahāvidyā inference μ is a counterbalancing inference (satpratipak?a) that can be formed by a little modification of μ. The discovery of its counterbalancing inference can invalidate such an inference. This paper will argue that Cantor’s diagonal argument too shares some features of the mahāvidyā inference. A diagonal argument has a counterbalanced statement. Its main defect is its counterbalancing inference. Apart from presenting an epistemological perspective that explains the disquiet over Cantor’s proof, this paper would show that both the mahāvidyā and diagonal argument formally contain their own invalidators.     

Effects of Mental Strength Training for Police Officers: a Three-Wave Quasi-experimental Study

Police officers are frequently confronted with various stressors that may affect their mental health. Psychological resilience may protect against these effects. For this purpose, a Mental Strength Training (MST) was developed by the Dutch Police Academy aimed at psychological resilience enhancement. The present three-wave study examined efficacy of this training using a quasi-experimental study design among police officers (N ^Total ?=?305, n ^Experimenal ?=?138, n ^Comparison ?=?167). Additionally, we compared between officers in the experimental and comparison group recently confronted with a potentially traumatic event (N ^Total ?=?170, n ^Experimenal ?=?74, n ^Comparison ?=?96). Questionnaires on resilience (Mental Toughness Questionnaire-48 (MTQ-48) and Resilience Scale-nl (RS-nl)), mental health disturbances (Symptoms CheckList 90-R (SCL-90-R) and Self-Rating Inventory for PTSD (SRIP)), were administered pre-training, and about 3 and 9 months post-training. Mixed-effects models showed training effects on Interpersonal Confidence. Similar analyses among officers with recent potentially traumatic event experience showed significant training effects for the RS-nl subscale of Acceptance of Self and Life, MTQ-48 total score, and the MTQ-48 subscale of Interpersonal Confidence. However, all effects yielded small effect sizes according to Cohen’s d, and are therefore of limited practical relevance. Officer’s appraisal of training benefits on resilience enhancement was largely negative. We found no indications that 4-day training substantially improved officer’s psychological resilience or mental health.     

Recalling an Unfair Experience Reduces Adolescents’ Dishonest Behavioral Intentions: The Mediating Role of Justice Sensitivity

Injustice experiences are likely to have a strong impact on—adolescents' life. However, individuals differ in how they perceive and respond to injustice depending on their justice sensitivity. Whereas several studies analyzed the relationships between justice sensitivity and antisocial behaviors in adult samples, little is known about this relationship among adolescents. The aim of the present experimental study is to expand knowledge on the antecedents and effects of justice sensitivity from the Victim (i.e., JS-Victim) and Others (i.e., JS-Observer, Perpetrator, and Beneficiary) perspective, particularly with regard to its relationship to willingness to act in dishonest behavioral intentions (e.g., stealing money or objects from classmates, teachers, or strangers). The study involved 369 Italian students (52% males; M _age = 16.64, SD = 1.78). We examined the role of justice sensitivity in the relationship between the recall of unfair, fair, or neutral episodes, and the consequent willingness to perform dishonest behaviors. Results demonstrate that recalling unfair (vs. fair or neutral) episodes leads to an increase in JS-Others, which in turn decreased willingness to behave dishonestly. Conversely, JS-Victim did not mediate the relationship between the recall of unfair episodes and intentions to behave dishonestly. The present findings suggest that during adolescence JS-Others might act as a protective factor against dishonest behaviors.