Megan Thielking
Statnews.com
Originally posted May 9, 2018
At a growing number of research centers across the country, scientists are scanning brains of patients with depression, drawing their blood, asking about their symptoms, and then scouring that data for patterns. The goal: pinpoint subtypes of depression, then figure out which treatments have the best chance of success for each particular variant of the disease.
The idea of precision medicine for depression is quickly gaining ground — just last month, Stanford announced it is establishing a Center for Precision Mental Health and Wellness. And depression is one of many diseases targeted by All of Us, the National Institute of Health campaign launched this month to collect DNA and other data from 1 million Americans. Doctors have been treating cancer patients this way for years, but the underlying biology of mental illness is not as well understood.
“There’s not currently a way to match people with treatment,” said Dr. Madhukar Trivedi, a depression researcher at the University of Texas Southwestern Medical Center. “That’s why this is a very exciting field to research.”
The information is here.
Welcome to the Nexus of Ethics, Psychology, Morality, Philosophy and Health Care
Welcome to the nexus of ethics, psychology, morality, technology, health care, and philosophy
Showing posts with label Constructs. Show all posts
Showing posts with label Constructs. Show all posts
Sunday, June 10, 2018
Friday, December 13, 2013
The Concept of Evil
Stanford Encyclopedia of Philosophy
First published Tue Nov 26, 2013
During the past thirty years, moral, political, and legal philosophers have become increasingly interested in the concept of evil. This interest has been partly motivated by ascriptions of ‘evil’ by laymen, social scientists, journalists, and politicians as they try to understand and respond to various atrocities and horrors of the past eighty years, e.g., the Holocaust, the Rwandan genocide, the 9/11 terrorist attacks, and killing sprees by serial killers such as Jeffery Dahmer. It seems that we cannot capture the moral significance of these actions and their perpetrators by calling them ‘wrong’ or ‘bad’ or even ‘very very wrong’ or ‘very very bad.’ We need the concept of evil.
To avoid confusion, it is important to note that there are at least two concepts of evil: a broad concept and a narrow concept. The broad concept picks out any bad state of affairs, wrongful action, or character flaw. The suffering of a toothache is evil in the broad sense as is a white lie. Evil in the broad sense has been divided into two categories: natural evil and moral evil. Natural evils are bad states of affairs which do not result from the intentions or negligence of moral agents. Hurricanes and toothaches are examples of natural evils. By contrast, moral evils do result from the intentions or negligence of moral agents. Murder and lying are examples of moral evils.
Evil in the broad sense, which includes all natural and moral evils, tends to be the sort of evil referenced in theological contexts, such as in discussions of the problem of evil. The problem of evil is the problem of accounting for evil in a world created by an all-powerful, all-knowing, all-good God. It seems that if the creator has these attributes, there would be no evil in the world. But there is evil in the world. Thus, there is reason to believe that an all-powerful, all-knowing, all-good creator does not exist.
The entire page is here.
First published Tue Nov 26, 2013
During the past thirty years, moral, political, and legal philosophers have become increasingly interested in the concept of evil. This interest has been partly motivated by ascriptions of ‘evil’ by laymen, social scientists, journalists, and politicians as they try to understand and respond to various atrocities and horrors of the past eighty years, e.g., the Holocaust, the Rwandan genocide, the 9/11 terrorist attacks, and killing sprees by serial killers such as Jeffery Dahmer. It seems that we cannot capture the moral significance of these actions and their perpetrators by calling them ‘wrong’ or ‘bad’ or even ‘very very wrong’ or ‘very very bad.’ We need the concept of evil.
To avoid confusion, it is important to note that there are at least two concepts of evil: a broad concept and a narrow concept. The broad concept picks out any bad state of affairs, wrongful action, or character flaw. The suffering of a toothache is evil in the broad sense as is a white lie. Evil in the broad sense has been divided into two categories: natural evil and moral evil. Natural evils are bad states of affairs which do not result from the intentions or negligence of moral agents. Hurricanes and toothaches are examples of natural evils. By contrast, moral evils do result from the intentions or negligence of moral agents. Murder and lying are examples of moral evils.
Evil in the broad sense, which includes all natural and moral evils, tends to be the sort of evil referenced in theological contexts, such as in discussions of the problem of evil. The problem of evil is the problem of accounting for evil in a world created by an all-powerful, all-knowing, all-good God. It seems that if the creator has these attributes, there would be no evil in the world. But there is evil in the world. Thus, there is reason to believe that an all-powerful, all-knowing, all-good creator does not exist.
The entire page is here.
Friday, October 18, 2013
10 ways to create “False Knowledge” in Psychology
By
Graham Davey
The
Graham Davey Blog
Originally
posted September 30, 201
There’s been quite a good deal of discussion recently about (1) how we validate a scientific fact (here, here and here), and (2) whether psychology – and in particular some branches of psychology – are prone to generate fallacious scientific knowledge (here and here). As psychologists, we are all trained (I hope) to be scientists – exploring the boundaries of knowledge and trying as best we can’ to create new knowledge, but in many of our attempts to pursue our careers and pay the mortgage, are we badly prone to creating false knowledge? Yes – we probably are! Here are just a few examples, and I challenge most of you psychology researchers who read this post to say you haven’t been a culprit in at least one of these processes!
Here
are 10 ways to risk creating false knowledge in psychology.
1.
Create your own psychological construct. Constructs can be very useful
ways of summarizing and formalizing unobservable psychological processes, but
researchers who invent constructs need to know a lot about the scientific
process, make sure they don’t create circular arguments, and must be in touch
with other psychological research that is relevant to the understanding they
are trying to create.
Thanks
to Ed Zuckerman for this information.
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