‘Meet Me Halfway’ : Socio‐cultural Adaptation and Perceived Contact Willingness of Host Nationals as Predictors of Immigrants' Threat Perceptions

This three‐wave study investigated the interplay between perceived socio‐cultural adaptation and perceived willingness of the majority group to engage in contact, when predicting realistic and symbolic threats perceived by ethnic migrants from Russia to Finland. To sum up our key findings, the less immigrants perceived difficulties in socio‐cultural adaptation soon after migration, the more positive were their later perceptions of the majority group members' contact willingness. Majority's perceived contact willingness was associated with lower levels of perceived realistic threats, and perceived contact willingness and perceived socio‐cultural adaptation were both associated with lower levels of perceived symbolic threats. As regards practical implications of our findings for culturally diverse communities, equal efforts should be made to help newcomers' socio‐cultural adaptation and to support their positive intergroup interactions with majority group members. That way, the beneficial impact of both of these factors on immigrant integration could be maximized. Copyright © 2015 John Wiley & Sons, Ltd.     

Interaction of socio‐structural characteristics to predict Roma's identification and desire to challenge low status position

We examined the interaction of socio‐structural variables predicting Roma's identification and endorsement for collective action. Roma from Slovakia rated perceived stigma and status, their perception of the intergroup context, identification, and desire for Roma to join together to compete with the high status non‐Roma majority. The results showed that greater perceived permeability predicted lower Roma identification. The socio‐structural variables also interacted such that Roma who perceived group boundaries as impermeable and status difference as unstable and illegitimate expressed the highest desire for collective action. Lastly, identification was also a strong predictor of desire to directly compete with non‐Roma. The results highlight both the usefulness of a social identity perspective for understanding resistance to discrimination and perceived context for collective action.     

HAVING KNOW‐HOW: INTELLECT,ACTION, AND RECENT WORK ON RYLE'S DISTINCTION BETWEEN KNOWLEDGE‐HOW AND KNOWLEDGE‐THAT

Stanley and Williamson reject Ryle's knowing‐how/knowing‐that distinction charging that it obstructs our understanding of human action. Incorrectly interpreting the distinction to imply that knowledge‐how is non‐propositional, they object that Ryle's argument for it is unsound and linguistic theory contradicts it. I show that they (and their interlocutors) misconstrue the distinction and Ryle's argument. Consequently, their objections fail. On my reading, Ryle's distinction pertains to, not knowledge, but an explanatory gap between explicit and implicit content, and his argument for it is sound. I defend the distinction's necessity in explaining human action and show that it propels a fruitful explanatory program.     

Emergence, Probability, and Reductionism

Abstract. Philosopher‐theologian Bernard J. F. Lonergan defines emergence as the process in which “otherwise coincidental manifolds of lower conjugate acts invite the higher integration effected by higher conjugate forms” (Insight, [1957] 1992, 477). The meaning and implications of Lonergan's concept of emergence are considered in the context of the problem of reductionism in the natural sciences. Examples are taken primarily from physics, chemistry, and biology.     

Values as Predictors of Anticipated Socio‐cultural Adaptation Among Potential Migrants from Russia to Finland

This study examined the role of value patterns of potential migrants from Russia to Finland (N = 229) in predicting expectations of post‐migration socio‐cultural adaptation. Furthermore, the fit between migrants' personal values and the values they expect to encounter in the new home country (i.e. perceived value congruence) was hypothesized to predict anticipated socio‐cultural adaptation (ASCA). The study took into account perceived cultural distance variables as well as socio‐demographic controls traditionally related to adaptation outcomes among migrants. According to the results, familiarity with the host country (i.e., the number of Finnish friends/relatives in Finland), the openness to change value and perceived value congruence significantly predicted potential migrants' ASCA. When using four sub‐scales (interpersonal relations, cognitive understanding, impersonal perils and bureaucracy) of the ASCA‐scale, a more complex picture emerged. The results suggest that future work should include values, particularly perceived value congruence, in the analysis of the cultural fit hypothesis, as well as find better means of supporting immigrant adjustment starting at the pre‐migration stage. Copyright © 2011 John Wiley & Sons, Ltd.     

Understanding body image disturbance in the promotion of mental health: a discourse analytic study

Health care interventions in the area of body image disturbance and eating disorders largely involve individual treatment approaches, while prevention and health promotion are relatively underexplored. A review of health promotion activities in the area of body image in Australia revealed three programmes, the most extensive and longest standing having been established in 1992. The aims of this programme are to reduce body image dissatisfaction and inappropriate eating behaviour, especially among women. Because health promotion is concerned with the social aspects of health, it was hypothesized by the authors that a social understanding of body image and eating disorders might be advanced in a health promotion setting and reflected in the approach to practice. In order to examine approaches to body image in health promotion, 10 health professionals responsible for the design and management of this programme participated in a series of semi‐structured interviews between 1997 and 2000. Three discursive themes were evident in health workers' explanations of body image problems: (1) cognitive‐behavioural themes; (2) gender themes; and (3) socio‐cultural themes. While body image problems were constructed as psychological problems that are particularly experienced by women, their origins were largely conceived to be socio‐cultural. The implications of these constructions are critically discussed in terms of the approach to health promotion used in this programme. Copyright © 2001 John Wiley & Sons, Ltd.     

H. Richard Niebuhr's Reading of George Herbert Mead: Correcting,Completing, and Looking Ahead

In this essay, I reconstruct H. Richard Niebuhr's interpretation of George Herbert Mead's account of the social constitution of the self. Specifically, I correct Niebuhr's interpretation, because it mischaracterizes Mead's understanding of social constitution as more dialogical than ecological. I also argue that Niebuhr's interpretation needs completing because it fails to engage one of Mead's more significant notions, the I/me distinction within the self. By reconstructing Niebuhr's account of faith and responsibility as theologically self‐constitutive through Mead's I/me distinction, I demonstrate Niebuhr's deep yet unacknowledged agreement with Mead: the self is constituted by its participation in multiple communities, but responds to them creatively by enduring the moral perplexity of competing communal claims. I conclude by initiating a constructive account of conscience that follows from this agreement. Conscience is more ecological than dialogical because it regards our creative participation in multiple ecologies of social roles oriented by patterns of responsive relations.     

ISLAMIC PHILOSOPHY AND THE CHALLENGE OF CLONING

Scientific achievements, especially in contemporary biology, have led and continue to lead to uncertainties for some believers with regard to their understanding of the role of God as the creator. This essay, avoiding philosophical jargon, expounds the stance of Islamic philosophy on this matter and argues that such anxiety and doubt are unfounded. Drawing upon the thousand‐year‐old distinction between two types of cause, real and preparatory, as formulated by Muslim philosophers, the argument demonstrates that seeing biological advances as rivaling God's creation, as traditionally understood in the Abrahamic religions, is a premature judgment based on a faulty conflation. This comes to light most clearly through Mulla Sadra's analysis of causality, the far‐reaching implications of which are briefly mentioned.     

SPIRITUALITY AS AN EXPLANATORY AND NORMATIVE SCIENCE: APPLYING LONERGAN'S ANALYSIS OF INTENTIONAL CONSCIOUSNESS TO RELATE PSYCHOLOGY AND THEOLOGY

In a pluralistic society, consensus in spirituality must rest on a common human basis. The relevant social sciences as currently conceived cannot provide one. Bernard Lonergan's analysis of the human spirit – or intentional consciousness – elaborates the overlooked element in a psychological account of the human mind and, thus, grounds a psychology of spirituality as the natural expression of ongoing human integration, an account that is fully open to and, indeed, begs for theological elaboration. Initially unpacking the complexities of this matter and sketching a Lonerganian response, this paper focuses on the key complexity – the misidentification of the spiritual with the divine and the pervasive insistence, inherited from a pre‐scientific age and perpetuated by Western piety, that first and foremost spirituality entails an explicit relationship with God. Treatment of a specifically Lonerganian topic – the suggestion that, because of the transformation effected by sanctifying grace in the human soul, consciousness includes a supposed fifth level characterized by the love of God – occasions an in‐depth argument for the practical adequacy of a psychological treatment of spirituality apart from theological considerations. The ultimate goal of this argument is to establish, within a coherent interdisciplinary framework, an explanatory and normative treatment of spiritual issues, a science of spirituality.     

JOHN POLKINGHORNE AND BERNARD LONERGAN ON THE SCIENTIFIC STATUS OF THEOLOGY

On the basis of his acquaintance with theoretical elementary particle physics, and following the lead of Thomas Torrance, John Polkinghorne maintains that the data upon which a science is based, and the method by which it treats those data, must respect the idiosyncratic nature of the object with which the science is concerned. Polkinghorne calls this the “accommodation” (or “conformity”) of a discipline to its object. The question then arises: What should we expect religious experience and theological method to be like if they are accommodated to the idiosyncratic nature of God? Polkinghorne's methodological program is typical of postcritical positions in the theology‐science dialogue in holding that the fiduciary element in theological method is simply a species of the fiduciary element that is a de facto part of all knowing—in other words, theological method does not differ in fundamental kind from the methods of the natural sciences. But this program may contain the seeds of an alienation of theological method from the transcendence of God similar to the double self‐alienation of theology described by Michael Buckley in At the Origins of Modern Atheism. I contend that something like Bernard Lonergan's position on how the method of faith seeking understanding is related to the methods of the natural sciences is exactly the sort of thing that one should expect on the supposition of Polkinghorne's principle of accommodation, at least if the God who is the object of theological science is transcendent. The way in which the divine differs from all other objects ought to be disclosed or reflected in religious experience and theological method. Polkinghorne charts the course for an accommodated theology, but it seems to be Lonergan who is more intent on following it.     

Can we fight stigma with science? The effect of aetiological framing on attitudes towards anorexia nervosa and the impact on volitional stigma

The present study experimentally investigated the way in which exposure to various aetiological explanations of anorexia nervosa (AN) differentially affected stigmatisation and behavioural intention outcomes. University students (N = 161) were randomly assigned to read one of four aetiological vignettes presenting the causes of AN as biological/genetic, socio‐cultural, environmental, or multifactorial. Results indicate that those who received a socio‐cultural explanation made stronger socio‐cultural causal attributions, fewer biological/genetic causal attributions, and were significantly less willing to sign a health insurance petition for AN. Unexpectedly, the multifactorial group considered individuals with AN as more responsible and blameworthy for their condition. Overall, findings were comparative with previous research and partially support the propositions of attribution theory. Results also suggest that by conceptualising the aetiology of AN as biological or genetic, or at least increasing one's knowledge of these contributing factors, it may be possible to decrease the level of blame‐based stigma associated with AN.     

Heidegger on Human Finitude: Beginning at the End

Interpreters generally understand Heidegger's notion of finitude in one of two ways: (1) as our mortality – that, in the end, we are certain to die; or (2) the susceptibility of our self‐ and world‐understanding to collapse – the fragility and vulnerability of human sense‐making. In this paper, I put forward an alternative account of what Heidegger means by ‘finitude’: human self‐ and world‐understanding is non‐transparently grounded in a ‘final end.’ Our self‐ and world‐understanding, that is, begins at the end, and authenticity requires us to interpretively appropriate the full range of this understanding. After laying out this view of finitude, via an analogical appeal to the Socratic account of action and desire in the Gorgias, I discuss its relationship to the two leading views of finitude mentioned above.     

Mutuality Relations,Observation, and Intentional Constraints

This commentary focuses on the implications of Stoffregen's (target article, this issue) theory, as they apply to current research on human biological motion. We take up his suggestion that affordances, not events, are perceived and that data generated within event-perception research may reflect conversion of affordance-based perception to "event-based scales." Research on point-light walkers has been classed with event perception; however, results from our current research on perception of point-light sports displays suggest that accurate detection of humans and their actions in these displays may be controlled by complex relations better explained within an affordance-based account. We report the results of an experiment that controlled the presence and absence of relations between biological motion and a discrete environmental object. Detection was best when these affordance-relevant relations were available. Finally, we consider the utility of Stoffregen's ontological distinction as it may inform our understanding of past, current, and future research on perception of point-light walker displays.     

THE QUESTION OF NATURE AND GRACE IN KARL BARTH: HUMANITY AS CREATURE AND AS COVENANT‐PARTNER1

This article describes and responds to criticisms of Karl Barth recently offered by John R. Betz and John Milbank concerning this set of issues in Barth's theology: nature and grace, analogy, and a natural desire for the supernatural. It attempts to defuse these complaints by giving attention to Barth's twofold determination of humanity as both creature and covenant‐partner. Within this material, it is argued, Barth employs doctrines such as election, Christology and analogy in order to orient nature towards grace in such a way that something like a natural desire for the supernatural is present in his theology.     

Explaining Social Disparities in Mathematical Achievement: The Role of Motivation

This study examined the role of motivation as a mediator of the relationship between parents' socio‐economic status (SES) and children's standardized test achievement in math. We employed a one‐year longitudinal approach using Programme for International Student Assessment (PISA) 2003 and a follow‐up exam in 2004. The sample consisted of N = 6020 German students (mean age 15.5 years, SD = .55) who continued school after Grade 9 (PISA 2003) and were in Grade 10 at the time of PISA 2004. Children completed measures related to their parents' SES, math‐specific self‐concept, task‐specific and global self‐efficacy, and interest, intelligence and mathematical competence. We found a small to moderate correlation between parents' SES and children's achievement. All motivational constructs partially mediated the relationship between father's SES as well as a family index for SES (economic, social, and cultural status) and children's mathematical competence, but only math‐specific self‐concept and self‐efficacy were significant mediators for mother's SES. Even when simultaneously considering the mediating effect of children's intelligence and prior achievement, the mediation effects of motivation remained significant. These results are important for our understanding of educational equality. Copyright © 2016 European Association of Personality Psychology     

Do We Know How Happy We Are? On Some Limits of Affective Introspection and Recall

This paper aims to show that widespread, serious errors in the self‐assessment of affect are a genuine possibility—one worth taking very seriously. For we are subject to a variety of errors concerning the character of our present and past affective states, or “affective ignorance.” For example, some affects, particularly moods, can greatly affect the quality of our experience even when we are unable to discern them. I note several implications of these arguments. First, we may be less competent pursuers of happiness than is commonly believed, raising difficult questions for political thought. Second, some of the errors discussed ramify for our understanding of consciousness, including Ned Block's controversial distinction between access consciousness and phenomenal consciousness. Third, empirical results based on self‐reports about affect may be systematically misleading in certain ways.     

THE HUMAN BEING SHAPING AND TRANSCENDING ITSELF: WRITTEN LANGUAGE,BRAIN, AND CULTURE

Recent theological anthropology emphasizes a dynamic and integral understanding of the human being, which is also related to Karl Rahner's idea of active self‐transcendence and to the imago Dei doctrine. The recent neuroscientific discovery of the “visual word form area” for reading, regarded in light of the concept of cultural neural reuse, will produce fresh implications for the interrelation of brain biology and human culture. The theological and neuroscientific parts are shown in their mutual connections thus articulating the notion that human beings shape and transcend themselves both at the biological and at the cultural level. This will have relevant implications for the timely topic of human uniqueness in science and theology, and in proposing a new research perspective in which theology may consider culture along with its biological import, but not necessarily in strictly evolutionary terms alone.     

AGENCY,AUTONOMY, AND SOCIAL INTELLIGIBILITY

Popular Frankfurt‐style theories of autonomy hold that (i) autonomy is motivation in action by psychological attitudes that have ‘authority’ to constitute the agent's perspective, and (ii) attitudes have this authority in virtue of their formal role in the individual's psychological system, rather than their substantive content. I pose a challenge to such ‘psychologistic’ views, taking Frankfurt's and Bratman's theories as my targets. I argue that motivation by attitudes that play the roles picked out by psychologistic theories is compatible with radically unintelligible behavior. Because of this, psychologistic views are committed to classifying certain agents as ‘autonomous’ whom we intuitively find to be dysfunctional. I then argue that a necessary condition for autonomy is that an agent's behavior is intelligible in a particular way: autonomy necessarily involves acting from a subjective practical perspective that is, in principle, minimally comprehensible to others – not simply in a causal sense, but in a substantive, socio‐cultural sense.