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.     

Reducing Intimate Partner Violence Among Latinas Through the Moms’ Empowerment Program: an Efficacy Trial

Although intimate partner violence (IPV) is a particularly prevalent public health concern among Latina populations, the evidence-based treatment options for Latinas who experience IPV are limited. The present study tested the efficacy of the Moms’ Empowerment Program (MEP), an intervention for Spanish-speaking Latina mothers who had recently experienced IPV. Participants (N?=?95) were assigned to a Treatment (n?=?55) or a waitlist Control (n?=?40) condition, and those in the Treatment group completed a 10-week intervention designed to address the problems associated with IPV. Intent-to-treat analyses using multiple regression revealed that Latinas’ participation in the MEP was associated with reductions in IPV exposure. These findings provide preliminary evidence that the MEP may reduce exposure to physical violence among Spanish-speaking Latinas.     

<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.     

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.     

Minority Status and Spirituality among Police Officers: Blacks and Women in a Metropolitan Department

This paper addresses two questions: (1) What are the sources of spirituality among police officers? (2) Can spirituality alleviate police stress? These issues are examined in a secondary analysis of the dataset Police Stress and Domestic Violence in Police Families in Baltimore, Maryland, 1997–1999. The study extends research on law enforcement spirituality to include the structural sources of spirituality. Minority status easily emerges as a source of spirituality with the highest levels present among African Americans and females. Contrary to previous research that has found either non-existent or positive relationships between spirituality and work-related stress among law enforcement, this study finds that spirituality is weakly associated with lower levels of burnout after controlling for demographic factors. However, the weak relationship between spirituality and perceived stress disappears when controlling for burnout and demographic factors, thus undermining the ability to make any overarching claims about the influence of spirituality that can cover all kinds of police stress.     

Stealing more is better? An economic analysis of Islamic law of theft

This study is the first attempt (in the field of Law and Economics) to apply economic analysis to shari’a or Islamic criminal law, in particular, that aspect of the law pertaining to theft. Shari’a imposes two main punishments for theft; hadd, a fixed penalty of amputation of the offender’s right hand under certain conditions and ta’zir, a discretionary punishment, less severe than hadd. From the viewpoint of marginal deterrence and multiplier principles, lesser crimes with low social harm are punished more severely with hadd whereas crimes with high social harm are punished with ta’zir. Moreover, as the probability of detection and sanction is less in those crimes of high social harm, criminals would have more incentive to commit them. Consequently, if Islamic criminal law is to be applied in its current form, crimes of high social cost are likely to become more frequent.     

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.     

Advayavajra’s <Emphasis Type="Italic">Tattvaratnāvalī</Emphasis>: A Newly Revised Critical Edition

The following article presents a fully revised critical edition of Advayavajra’s Tattvaratnāvalī, one of the earliest and most influential texts that can be accredited to the genre of Buddhist siddhānta literature. In this text Advayavajra not only reveals his own overall perception of the Indian Buddhist schools of the eleventh century, but also supplies manifold insights into the various tenets of Buddhist philosophy (Vaibhā?ika, Sautrāntika, Yogācāra and Mādhyamika), providing the first key for anyone interested in entering the vast spheres of Indo-Tibetan Buddhist Studies. This newly revised edition takes into account new textual material which to this day has never been taken into consideration. Further parallels to other texts have been identified. And thus, it was possible to improve upon several passages in the previous editions.     

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.     

Paśyantī, Pratibhā, Sphoţa and Jāti: Ontology and Epistemology in the Vākyapadīya

Eli Franco has recently suggested to distinguish the two main periods in the history of Indian philosophy, i.e. the older ontological and the new epistemological. In the Vākyapadīya, however, ontology and epistemology are evidently intertwined and interrelated. In this paper ontological and epistemological features of the concepts of pa?yantī, pratibhā, spho?a and jāti are analyzed in order to demonstrate that all these concepts, while being ontologically different, are engaged in similar epistemological processes, i.e. the cognition of a verbal utterance. Thus the identification of spho?a and jāti as well as of pa?yantī and pratibhā met with in some passages of VP and the commentaries implies not the absolute identity of these concepts, but only their overlapping in the sphere of epistemology. Considering concepts of different origin in one epistemological perspective enables to escape controversies in interpretation and provides a kind of consistency in a bit but amorphous work of Bhart?hari.     

Intimate Partner Violence in the African American Community: Risk,Theory, and Interventions

Intimate partner violence (IPV) is devastating to individuals, families, and communities. IPV is considered the most prevalent type of violence in families (Owen et al. in Journal of Family Violence, 24(7), 433–445. doi: 10.1007/s10896-009-9239-2, 2009; Williams et al. in Journal of Aggression, Maltreatment & Trauma, 16(3), 296–310. doi: 10.1080/10926770801925726, 2008a). Unfortunately, IPV occurs far too frequently within African American families. Research suggests that African Americans are more likely to report experiencing IPV than any other racial groups (Bent-Goodley in Health & Social Work, 29(4), 307–316, 2004; Hampton and Gelles in Journal of Comparative Family Studies, 25, 105–119, 1994; Rennison and Welchans 2000). Despite this, there is a paucity of research that highlights the specific factors that may contribute to the high rates of IPV within the African American community. This article will explore the risk factors associated with IPV in this, while highlighting the way in which psychoanalytic theory can be used to understand these rates. Treatment approaches that use a multicultural framework will also be discussed.     

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).     

<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.     

The effects of specialized probation and recovery management checkups (RMCs) on treatment participation,substance use,HIV risk behaviors,and recidivism among female offenders: main findings of a 3-year experiment using subject by intervention interaction analysis

Objectives

To examine the effects of specialized probation and recovery management checkups (RMCs) on participation in substance use treatment, substance use, HIV risk behaviors, and recidivism.

Methods

Women (n?=?480) released from the Cook County Jail’s Department of Women’s Justice Services were randomly assigned to either an RMC or control condition and interviewed quarterly for 3 years (greater than 90% completion per wave). At the beginning of each quarter, women were classified as currently on probation (n?=?1984) or not (n?=?2516). Current probation (subject) and experimental condition (intervention nested within probation status) at the beginning of the quarter were used to predict outcomes in the next quarter. Data included self-reports, urinalysis findings, and county and state arrest records.

Results

In the quarter after being on probation (or not), women offenders reported higher rates of participation in substance use treatment and recovery support services, as well as lower rates of substance use and HIV risk behaviors. Nevertheless, they were more likely to commit crimes and be rearrested or reincarcerated. During quarters when the women were not on probation, RMCs were associated with significant increases in participation in substance use treatment and significant reductions in substance use and HIV risk behaviors. However, RMCs had no additional quarterly benefits when women were on probation. Higher levels of substance use treatment, self-help engagement, and reduced substance use predicted reduced recidivism.

Conclusions

This study demonstrates the effects of specialized probation and RMCs (when not on probation) on favorable outcomes for criminally involved women with substance use disorders.

     

(Close) the Door,the King (is Going): The Development of Elliptical Resolution in Bhāṭṭa Mīmāṃsā

This paper examines three commentaries on the ?abdapariccheda in Kumārila Bha??a’s ?lokavārttika, along with the the seventeenth century Bhā??a Mīmā?sā work, the Mānameyodaya. The focus is the Mīmā?sā principle that only sentences communicate qualified meanings and Kumārila’s discussion of a potential counter-example to this claim–single words which appear to communicate such content. I argue that there is some conflict among commentators over precisely what Kumārila describes with the phrase sāmarthyād anumeyetvād, although he is most likely describing ellipsis completion through arthāpatti. The paper attempts both a cogent exegesis and philosophical evaluation of the Bhā??a Mīmā?sā view of ellipsis completion, arguing that there remain internal tensions in the account of ellipsis preferred by the Bhā??a, tensions which are not entirely resolved even by the late date of the Mānameyodaya.     

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.     

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.