Preference for the Diversity Policy Label Versus the Affirmative Action Policy Label

Study 1 assessed associations with the labels “diversity policy” (DP) and “affirmative action policy” (AAP) and perceptions of potential policy components. Student and community participants (N = 143) completed a survey assessing associations with one of the policy labels. Both policies evoked similar associations such as “race/minorities” and “equality/equal opportunity,” but the AAP was more often associated with “bias/inequality/discrimination,” “unfairness,” and “racism/prejudice.” When rating potential policy components, reverse discrimination was considered more likely under the AAP. In Study 2 we explored the evaluation of equivalent policy components associated with different policy labels. Student participants (N = 126) rated the policy labeled as the DP more favorably than the AAP. Both studies suggest more favorable attitudes toward the DP label.     

The Gains of Greater Granularity: The Presence and Persistence of Problem Properties in Urban Neighborhoods

Objectives

This study applies the growing emphasis on micro-places to the analysis of addresses, assessing the presence and persistence of “problem properties” with elevated levels of crime and disorder. It evaluates what insights this additional detail offers beyond the analysis of neighborhoods and street segments.

Methods

We used over 2,000,000 geocoded emergency and non-emergency requests received by the City of Boston’s 911 and 311 systems from 2011–2013 to calculate six indices of violent crime, physical disorder, and social disorder for all addresses (n = 123,265). We linked addresses to their street segment (n = 13,767) and census tract (n = 178), creating a three-level hierarchy that enabled a series of multilevel Poisson hierarchical models.

Results

Less than 1% of addresses generated 25% of reports of crime and disorder. Across indices, 95–99% of variance was at the address level, though there was significant clustering at the street segment and neighborhood levels. Models with lag predictors found that levels of crime and disorder persisted across years for all outcomes at all three geographic levels, with stronger effects at higher geographic levels. Distinctively, ~15% of addresses generated crime or disorder in one year and not in the other.

Conclusions

The analysis suggests new opportunities for both the criminology of place and the management of public safety in considering addresses in conjunction with higher-order geographies. We explore directions for empirical work including the further experimentation with and evaluation of law enforcement policies targeting problem properties.

     

How Can the Word “Cow” Exclude Non-cows? Description of Meaning in Dignāga’s Theory of <Emphasis Type="Italic">Apoha</Emphasis>

Dignāga’s theory of semantics called the “theory of apoha (exclusion)” has been criticized by those who state that it may lead to a circular argument wherein “exclusion of others” (anyāpoha) is understood as mere double negation. Dignāga, however, does not intend mere double negation by anyāpoha. In his view, the word “cow” for instance, excludes those that do not have the set of features such as a dewlap, horns, and so on, by applying the semantic method called componential analysis. The present paper aims to prove this by referring to the fragments quoted by Jinendrabuddhi and Siddhasenaga?i. Dignāga logically proves that the denotation of the referent Q by the word “P” cannot be derived from the joint presence (anvaya) of “P” with Q. Instead, he derives it from the joint absence (vyatireka) of “P” with the nonexistence of Q. Anyāpoha is nothing but verbal vyatireka. Componential analysis is used for describing what is to be excluded. Dignāga draws taxonomic hierarchies of words based on their customary use, and assumes componential analysis to operate in the background of the hierarchies formed in semantic fields, stating that a general term is restricted to having the same reference with one of its specific terms insofar as the former is connected (yukta) with the characteristics of the latter’s referent. Moreover, he states that a proper name also denotes its referent by excluding those that do not have the cluster of a certain number of qualities.     

<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">Karman</Emphasis>-Theory in the <Emphasis Type="Italic">Mahābhārata</Emphasis> Prolegomena to an Inquiry into the Culture and the Condition of Philosophical Reflection About Human Life and the Requirements of Liberation

After delimiting the topic by reflecting on the heuristic function of the concept of “theory” in “Delimiting the Topic” section, the paper considers the literary aspects of karman-theory in the Mahābhārata in “Literary Characteristics” section (treating questions, characters, episodes, tracts, metaphors, and intertextuality). “Axioms, Theorems, Domains” section then lists the elements or axioms that fall under the umbrella term “karman-theory.” Next, dealing with contexts and collocations, “Contexts, Collocations” section combines the consideration of literary and theoretical aspects of the matter. “Historical Perspective” section then argues for the inclusion of a historical perspective in the study of karman-theory. The “Conclusion”, section, formulates provisional results and poses further questions.     

Transgression and Standard Theories: Contributions Toward Penal Abolition

In this paper I propose a transgression theory and a standard theory toward penal abolition. I argue that given the ubiquity of “crime” in human relationships, to speak of “criminal behavior” as deviant nullifies the concept deviance (abnormal, out of the ordinary, etc.). After demonstrating that empirically the opposite is the case, I argue for a transgression theory (that most human beings regularly act in ways that transgress the norms and laws they establish) and propose a standard theory (that human beings are both maintainers and transgressors of the social orders they establish). My paper challenges the foundational language (constructions) of “criminal justice” logic that ignore the continuity of the past in the present (white supremacy, neocolonialism, racial capitalism, and gendering enslavement), and that fortify discourse and practice from recognizing, eliminating and standing accountable by rectifying centuries of white privilege, heteronormativity, and the oppression of nonwhite bodies.     

Proof of a Sentient Knower: Utpaladeva’s <Emphasis Type="Italic">Ajaḍapramātṛsiddhi</Emphasis> with the <Emphasis Type="Italic">Vṛtti</Emphasis> of Harabhatta Shastri

Utpaladeva (c. 900–950 C.E.) was the chief originator of the Pratyabhijñā philosophical theology of monistic Kashmiri ?aivism, which was further developed by Abhinavagupta (c. 950–1020 C.E.) and other successors. The Aja?apramāt?siddhi, “Proof of a Sentient Knower,” is one component of Utpaladeva’s trio of specialized studies called the Siddhitrayī, “Three Proofs.” This article provides an introduction to and translation of the Aja?apramāt?siddhi along with the V?tti commentary on it by the nineteenth–twentieth century pa??it, Harabhatta Shastri. Utpaladeva in this work presents “transcendental” arguments that a universal knower (pramāt?), the God ?iva, necessarily exists and that this knower is sentient (aja?a). He defends the Pratyabhijñā understanding of sentience against alternative views of both Hindu and Buddhist schools. As elsewhere in his corpus, Utpaladeva also endeavors through his arguments to lead students to the recognition (pratyabhijñā) of identity with ?iva, properly understood as the sentient knower.     

“Iraqnophobia”: A Biomedical History of State-Rearing and Shock Doctrine in Iraq

The history of Western foreign policy in the Middle East has long assimilated Arab culture to sickness. Specifically, the biological episteme of “contamination” has shaped American foreign policy in the Gulf for decades. In so doing, the US Government continually borrowed references from the natural sciences to frame its foreign policy, leading some commentators to claim that biology supplanted philosophy and religion as the primary political category. The article analyses the semantics of Iraqnophobic metaphors, from the British experience of “nursing” Arabs at the close of the First World War to the recent “shock doctrine” of American therapists. First, the paper will concentrate its attention on the metaphors of disinfection and surgical resection. Second, it will address the metaphors of lustration, State-rearing and scientific recovery. Finally, it will explore Iraqis’ rebellion against their self-appointed tutors and doctors. Elaborating on the belligerents’ nursing and biomedical metaphors, the following pages address the life cycle of foreign “legal transplantation”, “antibody” resistance and “immunosuppressant” counterinsurgency in Iraq.     

Cultural Cognition and Public Policy: The Case of Outpatient Commitment Laws

What explains controversy over outpatient commitment laws (OCLs), which authorize courts to order persons with mental illness to accept outpatient treatment? We hypothesized that attitudes toward OCLs reflect “cultural cognition” (DiMaggio, P. Annl Rev Sociol 23:263–287, 1997), which motivates individuals to conform their beliefs about policy-relevant facts to their cultural values. In a study involving a diverse sample of Americans (N = 1,496), we found that individuals who are hierarchical and communitarian tend to support OCLs, while those who are egalitarian and individualistic tend to oppose them. These relationships, moreover, fit the cultural cognition hypothesis: that is, rather than directly influencing OCL support, cultural values, mediated by affect, shaped individuals’ perceptions of how effectively OCLs promote public health and safety. We discuss the implications for informed public deliberation over OCLs.     

Compensation System Experience at 12 Months After Road or Workplace Injury in Victoria,Australia

Seeking or receiving compensation after injury is frequently associated with poor recovery. Previous research has shown that the stressful nature of compensation procedures and perceived injustice may cause secondary harm. This study examined compensation system experiences in compensation claimants in Victoria, Australia, and explored the relationship between these experiences and injury outcomes. One hundred and sixty compensable patients (120 male, 75.0 %) aged 18–67 years (M?=?43.01, SD?=?14.31), hospitalized for an injury in a motor vehicle crash (n?=?137) or at work (n?=?23), participated. Participants completed questionnaires about compensation system experience, pain, and psychological symptoms 12 months after injury. Principal component analysis (PCA) of the compensation system experience items revealed three components explaining 66.64 % of the variance in compensation experience: (1) “negative procedural experience” (47.29 %), (2) “compensation supported recovery” (10.43 %), and (3) “positive procedural experience” (8.92 %). Worse experience on all components was associated with worse pain (severity, interference, catastrophizing, disability) and psychological symptoms (anxiety, depression, PTSD, perceived injustice). Compensation system experience reflected both negative and positive procedural factors, and feeling supported through recovery. Most participants reported having positive experiences; however, those who were frustrated or stressed from compensation procedures had worse pain and psychological health outcomes. While this association is likely to be bidirectional with “non-recovery” also impacting on compensation experience appraisals, compensation schemes should nonetheless address modifiable sources of procedural injustice (e.g., arduous paperwork and approvals processes) and reinforce procedures that generate perceptions of support (e.g., timely and appropriate access to health services).     

Evidence comes by replication,but needs differentiation: the reproducibility issue in science and its relevance for criminology

Recent publications in Nature, Science, and other journals raised concerns about the reproducibility of empirical findings in psychology and other scientific disciplines. This article summarizes some of these arguments and results that led to discussions about a “replication crisis” in research. In criminology, there is not yet a similar discussion, although the need for more replications has been emphasized in the past. The present article addresses this topic with special consideration of program evaluations in early developmental crime prevention and offender treatment. In both fields, there has been substantial progress in research and practice. Most systematic reviews showed mean positive effects; however, nearly all of them demonstrated very heterogeneous findings that could not be attributed to the content of programs. This does not allow simple recommendations of “what works” for policy-making and practice. In addition, there is a serious lack of long-term follow-ups and independent evaluations. The article shows remarkable similarity of the findings and problems in both fields of intervention. Problems of reproducibility prove to be highly relevant for criminology, although there is no need for using the term “crisis”. The article proposes various strategies that can enhance the reproducibility of findings, i.e., more systematic investigation of those differentiated conditions under which interventions are most effective. An integrative model of relevant characteristics is briefly presented. It refers to factors of the programs, contexts, participants, and evaluation methods. Confirmatory meta-analyses can play an important role on the path toward more differentiated and replicated knowledge     

Asian Criminology’s Expansion and Advancement of Research and Crime Control Practices

Inspired by Professor Jianhong Liu’s article entitled “Asian Criminology—Challenges, Opportunities, and Directions,” published in 2009 in the Asian Journal of Criminology, I attempt to document the expansion of Asian criminology in terms of the numbers of journal articles published, but also to encapsulate some of the unique contributions of original articles published in the Asian Journal of Criminology. To document the expansion of Asian criminology in terms of journal articles, I used the academic search engine, the ISI Web of Science, to identify criminology articles across a variety of Asian countries and time. This led to distinguishing between more traditional criminology and crime control (TCCC) articles and articles focusing on violence against women/children and on trafficking (VAWCT). Second, because it is not yet part of the ISI Web of Science, I read all of the original articles in the Asian Journal of Criminology to account for how Asian criminology is advancing the larger discipline of criminology. The ISI Web of Science data document the rapid expansion of Asian criminology. Some of the specific Asian Journal of Criminology articles are used to exemplify specific examples of how Asian criminology is advancing the field of criminology worldwide through theoretical, methodological and framing designs, and crime control practices.     

<Emphasis Type="Italic">Alice’s Adventures</Emphasis>, Abductive Reasoning and the Logic of Islamic Law

How does a Muslim jurist think the law and how, accordingly, he judges a fact? Using Alice in Wonderland as hermeneutical device to explore the logic of fiqh, this article identifies a divergence between Western and Islamic legal thinking in the application of abduction as key form of inference in the law of Islam. In particular, looking at the fact/law relation in symbolic terms, the article highlights how, while a dichotomy between fact and law characterizes Western legal thinking, fiqh upholds a connection between the “real” and the “right” (?aqq), where the effort (ijtihād) in understanding sharī‘ah postulates the actualization of the “rule” (?ukm) in God’s creation. Thus, if sharī‘ah pre-scribes the Law, not only is the rule discovered through the sources (u?ūl), but the right has to be justified through a verdict de-scribing the fact, for the law to be validly stated for the given situation. In this sense, abduction as explanatory “hypothesis” (Peirce) and “inference to the best explanation” (Harman) of sharī‘ah provides an account for the probabilistic nature of fiqh, its ramification (furū‘) through verdicts, as well as for the epistemic and narrative function of the tradition as core aspects of the logic of Islamic law. At the same time, doubts can be raised about the compatibility between this logic and the deductive logic of modern state law, as a sub-product of Western legal thinking.     

Final Notes on the Sadvitīyaprayoga

The following response first points out the obvious methodological disadvantages of Oetke’s decline to use both primary and secondary sources for his interpretation of the sadvitīyaprayoga (sp). Oetke believes that he is able to provide an “objectively adequate” presentation of the sp and describe “the objective properties” of its content without taking the historical context into account. By divorcing meaning from (historical) context, he distorts the presumed original meaning and intention of the sp, and superimposes on it an anachronistic concern with what he calls “the extrapolation principle.” The second part of the response explores the usage of the term sapak?a as a collective term.     

Issues on Nibbāna with Special Reference to Verse No. 1074 of the Upasīvamāṇavapucchā in the Suttanipāta

This paper discusses verse 1074 of the Suttanipāta’s (Sn v. 1074) Upasīvamā?avapucchā. While various interpretations of the verse are possible due to a lack of textual sources to draw from for interpretation, I attempt to understand this verse—which describes the state of nibbāna using the metaphor of an extinguished fire—through a philological examination of the text itself and other contemporary ones. Specifically, I focus on whether the verse implies that nibbāna takes place in the present life or at and after the end of life by examining the compound nāmakāya and the phrase attha? paleti that appear in it. Arguing that the former term is a dvandva meaning “name-and-body” and that the latter means “goes down” (implying the end of life), I conclude that in this verse the Buddha is discussing nibbāna at and after the end of life. However, I do not deny that different interpretations are possible. When dealing with an ancient verse, the interpretation of one word can affect one’s understanding of the verse itself or the sutta overall, possibly leading to perspectives on early Buddhist thought completely different from the original meaning or original intention of the author of the sutta. Taking this into consideration, this paper adopts a meticulous approach to philologically examining early Pāli texts.     

The Identity of Person and World in <Emphasis Type="Italic">Caraka Saṃhitā</Emphasis> 4.5

This paper examines the puru?a concept in the Caraka Sa?hitā (CS), an early text of Ayurveda, and its relation to Indic thinking about phenomenal worldhood. It argues that, contrary to the usual interpretation, early Ayurveda does not consider the person to be a microcosmic replication of the macrocosmos. Instead, early Ayurveda asserts that personhood is worldhood, and thus the person is non-different from the phenomenal totality (spatial and temporal) of his existence. This is confirmed by the CS’s several definitions of puru?a, which are alternately posed in terms familiar to Vai?e?ika, early (pre-“classical”) Sā?khya, early Buddhism, and Upani?adic monism. It is likewise confirmed by the Ayurvedic logic of sāmānya (translated as “identity”), which governs the meaning of the list of person-to-world correspondences in CS 4.5 and its often misinterpreted claim, puru?o’yam lokasa?mita?. Finally it is confirmed in the program of Ayurvedic therapeutics, which aims at establishing various kinds of “appropriateness” for the sake of effecting samayoga—the “harmonious joining” of person and world.     

Some Remarks on the Genesis of Central Yogācāra-Vijñānavāda Concepts

The present paper is a kind of selective summary of my book The Genesis of Yogācāra-Vijñānavāda (2014). [1.–2.] It deals with questions of origin and early development of three basic concepts of this school, viz., the ‘idealist’ thesis that the whole world is mind only (cittamātra) or manifestation only (vijñaptimātra), the assumption of a subliminal layer of the mind (ālayavijñāna), and the analysis of phenomena in terms of the “Three Natures” (svabhāvatraya). [3.] It has been asserted (H. Buescher) that these three basic concepts are logically inseparable and therefore must have been introduced conjointly. [4.] Still, from Vasubandhu onward treatises have been written in which only one of the three concepts is advocated or demonstrated to be indispensable, without any reference to the other two being made. Likewise, in most of the earlier Yogācāra treatises, the three concepts occur in different sections or contexts, or are even entirely absent, as vijñaptimātra in the Yogācārabhūmi (except for the Sa?dhinirmocanasūtra quotation) and ālayavijñāna in the Mahāyānasūtrāla?kāra and Madhyāntavibhāga. [5.] It is therefore probable that the three concepts were introduced separately and for different reasons. [5.1.] As regards the concept of the “Three Natures”, I very hypothetically suggest that it was stimulated by the Tattvārthapa?ala of the Bodhisatvabhūmi. [5.2.1.] In the case of ālayavijñāna, I still think that my hypothesis that the concept (term + idea) originated from a problem emerging in connection with the “attainment of cessation” (nirodhasamāpatti) holds good and has not been conclusively refuted, but I admit that Prof. Yamabe?s hypothesis is a serious alternative. [5.2.2.] An important point is that in the Yogācārabhūmi we come across two fundamentally different concepts of ālayavijñāna, the starting point for the change being, probably, the fifth chapter of the Sa?dhinirmocanasūtra. [5.3.] As for ‘idealism’, we may have to distinguish two strands, which, however, tend to merge. [5.3.1.] The earlier one uses the concept cittamātra and emerges as early as in the Pratyutpanna-buddha-sa?mukhāvasthita-samādhi-sūtra in connection with an interpretation of visions of the Buddha Amitāyus. [5.3.2.] The later strand introduces the concept vijñaptimātra and seems to have originated in the eighth chapter of the Sa?dhinirmocanasūtra in connection with a reflection on the images perceived in insight meditation. [5.3.3.] In texts like the Mahāyānasūtrāla?kāra, concepts from other Mahāyānasūtra strands (like abhūtaparikalpa) become prominent in this connection, and it is only in the Mahāyānasa?graha that the use of vijñaptimātra is finally established.