Loneliness as Cause.

IF 1.3 2区 哲学 N/A PHILOSOPHY TOPOI-AN INTERNATIONAL REVIEW OF PHILOSOPHY Pub Date : 2023-06-01 DOI:10.1007/s11245-023-09933-2
Elena Popa
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引用次数: 3

Abstract

While loneliness has been linked to various mental and physical health problems, the sense in which loneliness is a cause of these conditions has so far attracted little philosophical attention. This paper aims to fill this gap by analyzing research on health effects of loneliness and therapeutic interventions through current approaches to causality. To deal with the problem of causality between psychological, social, and biological variables, the paper endorses a biopsychosocial model of health and disease. I will investigate how three main approaches to causality used in psychiatry and public health apply to loneliness: interventionism, mechanisms, and dispositional theories. Interventionism can specify whether loneliness causes specific effects, or whether a treatment works, incorporating results from randomized controlled trials. Mechanisms help explain how loneliness brings about negative health effects, spelling out psychological processes involved in lonely social cognition. Dispositional approaches help stress particular features of loneliness connected to negative social interactions, such as defensiveness. I will conclude by showing that previous research alongside emerging approaches to health effects of loneliness lend themselves to analysis in terms of the causal models under discussion.

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孤独是原因。
虽然孤独感与各种心理和身体健康问题有关,但迄今为止,孤独感是这些问题的原因这一概念几乎没有引起哲学上的关注。本文旨在通过分析孤独对健康影响的研究以及通过目前的因果关系方法进行治疗干预来填补这一空白。为了解决心理、社会和生物变量之间的因果关系问题,本文赞同健康和疾病的生物心理社会模型。我将研究精神病学和公共卫生中使用的三种主要因果关系方法如何适用于孤独:干预主义、机制和倾向理论。干预可以结合随机对照试验的结果,具体说明孤独是否会引起特定的影响,或者治疗是否有效。机制有助于解释孤独如何带来负面健康影响,阐明孤独社会认知中涉及的心理过程。倾向性方法有助于强调与消极社会互动有关的孤独的特定特征,如防御。最后,我将表明,以前的研究以及新出现的孤独对健康影响的方法有助于根据正在讨论的因果模型进行分析。
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来源期刊
CiteScore
3.10
自引率
7.10%
发文量
47
期刊介绍: Topoi''s main assumption is that philosophy is a lively, provocative, delightful activity, which constantly challenges our received views, relentlessly questions our inherited habits, painstakingly elaborates on how things could be different, in other stories, in counterfactual situations, in alternative possible worlds. Whatever its ideology, whether with the intent of uncovering a truer structure of reality or of soothing our anxiety, of exposing myths or of following them through, the outcome of philosophical activity is always the destabilizing, unsettling generation of doubts, of objections, of criticisms. It follows that this activity is intrinsically a ''dialogue'', that philosophy is first and foremost philosophical discussion, that it requires bringing out conflicting points of view, paying careful, sympathetic attention to their structure, and using this dialectic to articulate one''s approach, to make it richer, more thoughtful, more open to variation and play. And it follows that the spirit which one brings to this activity must be one of tolerance, of always suspecting one''s own blindness and consequently looking with unbiased eye in every corner, without fearing to pass a (fallible) judgment on what is there but also without failing to show interest and respect. Topoi''s structure is a direct expression of this view. To maximize discussion, we devote most or all of this issue to a single topic. And, since discussion is only interesting when it is conducted seriously and responsibly, we usually request the collaboration of a guest-editor, an expert who will identify contributors and interact with them in a constructive way. Because we do not feel tied to any definite philosophical theme (or set of them), we choose the topic with absolute freedom, looking for what is blossoming and thriving, occasionally betting on what might - partly through our attention - ''begin'' to blossom and thrive. And because we do not want our structur e to become our own straightjacket, we are open to contributions not fitting the ''topos'', and do not rule out in principle the possibility of topic-less issues.
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