Psychedelics are becoming increasingly available within approved regulatory pathways and in “underground” or recreational settings. However, clinicians’ knowledge and training is insufficient, leading to limitations when discussing benefits and harms with patients. These insufficiencies also create liability risks for clinicians which may be heightened if, as anticipated, the federal government deregulates psychedelics. In light of rapidly changing conditions, stakeholders should work together to increase public and clinical education. Stakeholders should also develop pathways for widely available post-trip counseling services. Such pathways should address the needs of users struggling to process the ongoing emotional and neuropsychiatric effects of their psychedelics experience which can sometimes be disabling. Thoughtful and timely collaboration can lay the groundwork for psychedelic medicine, a newly developing area of clinical practice.

The wide-ranging spaces of Russia in its various guises have not always been reflected in historical narratives, which for many years focused on Moscow and St. Petersburg. This viewpoint piece focuses on how the entangled histories approach could be applied to tell the empire’s story without telling an imperial story. It ends with asking which vertical threads from the center are necessary to weave together a coherent narrative.

James I’s oldest son, Henry Frederick, died in 1612, at the age of eighteen. Dozens of poets, including several prominent ones, published elegies to the prince in the months after his death. This essay considers these printed laments as representative of a pessimistic turn in seventeenth-century printed poetry. Arguing that this streak of skepticism about the effectiveness of poetic publication is more than just an immediate reaction to a national catastrophe, the essay compares the elegies to a dedication to the prince from during his lifetime and examines their role in the development of the printed verse miscellany.

Some critics contend that effective altruism is objectionably anti-political; they claim that by prioritizing individual action, effective altruism ignores the moral significance of political institutions. I argue that the prevailing versions of the political or institutional critique of effective altruism are mistaken. I begin by addressing the objection that effective altruism neglects the root causes of suffering. I then turn to a broadly rule-consequentialist argument from Brian Leiter alleging that an individual effective altruist ought to pursue institutional reform rather than private giving because more good would be done if all effective altruists pursued institutional reform instead of private giving. Next, I take up Julia Maskivker’s claim that engaging in private altruism is not enough to honor our duty to help others, because we also have a Samaritan duty to vote well. Lastly, I consider an objection from Alexander Dietz, namely, that a focus on doing the most good they can as individuals will cause effective altruists to fail to coordinate on collective philanthropic projects that would produce more good than their uncoordinated individual philanthropic projects would. I argue that none of these objections succeed and close by exploring what sorts of institutional reforms effective altruists should consider pursuing.

This article clarifies two choices at two different levels of analysis—that theologians make (often implicitly) in employing social science to clarify how social structures affect moral agency. The first is the choice of a general causal account of how all social structures “work,” where this article endorses the view provided by critical realist sociology. The second is the choice of some particular causal account of the functioning of a specific kind of social structure. It proposes a new definition that applies to all, not simply the most egregious sinful social structures that accounts for both the oppression of the marginalized and the complicity of the privileged. To illustrate the analysis, we end by examining three features important in the transformation of sinful social structures that have received inadequate attention in the literature of theological ethics: nonmoral cognitive categories, bodily practices, and the penalties for noncompliance.

Preclinical and clinical research have devoted limited attention to women’s health. Animal models centred on female-specific factors will improve our understanding of mental health disorders. Exploring the heterogeneity of mental health disorders, in concert with attention to female-specific factors, will accelerate the discovery of efficacious treatments for mental health disorders.

This article examines Bronisława Niżyńska’s (Bronislava Nijinska) ballet, Pieśń o ziemi (1937), in the Polski Balet Reprezentacyjny’s (Polish Representative Ballet) inaugural 1937–1938 season. The Polski Balet Reprezentacyjny was an ensemble instituted by the Ministry of Foreign Affairs to represent the Second Polish Republic as cultural diplomats. Domestic reviews betray conflicting opinions regarding Niżyńska’s role as an artistic representative of the Second Polish Republic. Therefore, this article argues that tepid reception of her choreographic work reveals an underlying hesitancy towards accepting her as a national artist. At the center of these questions remains the puzzling consideration of Niżyńska, who was situated between Europe’s modernist ballet tradition, heavily shaped by Russian émigrés, and Polish national culture. Examining Niżyńska’s choreographic praxis and complex biography suggests the reconsideration of Niżyńska as a purely Russophone artist, bringing to the fore the hitherto underexplored Polish dimension of her identity.