Ninian Smart and the Phenomenological Approach to Religious Education

This essay reviews and assesses Ninian Smart's contribution to religious education. Attention is given to his account of the nature and purpose of religious education as expressed and developed in a series of works published between the late 1960s and the early 1970s, beginning with The Teacher and Christian Belief (1966) and ending with Schools Council Working Paper 36, Religious Education in the Secondary School (1971), which was produced under his direction. Continuities and tensions in his thought are identified and discussed in the context of recent debates within religious education and the academic study of religion. Smart’s case for non-confessional religious education is considered, as is his support for a phenomenological approach to religious education. Although serious criticisms are raised, it is concluded that his work is of abiding significance and relevance to both British education and beyond.     

Advaita Vedanta and the Repositioning of Subjectivity in the Life-writing of Christopher Isherwood, "Homosexualist"

Abstract

For British critics, Christopher Isherwood went off the literary radar when he declared himself a pacifist and de-camped to California on the eve of WWII. Nothing he wrote after the Berlin Stories (1939), when his life was barely half over, until Christopher and his Kind, in 1976, when he emerged as a kind of gay literary icon, was accorded much serious attention from Britain's literary establishment. Furthermore, what he published during his long relationship with a guru in the Ramakrishna Vedanta tradition—which culminated in the classic My Guru and his Disciple (1980)—has scarcely been taken seriously, and only a few of the more astute literary critics have detected the influence of Vedanta philosophy in his later work (e.g. Nagarajan, 1972). Yet there have been calls for Isherwood to be re-evaluated as a serious religious writer (Wade, 2001).

If such calls are to be taken seriously there are several issues that need to be addressed, not the least of which would be the dominant cultural expectations surrounding the (im)possibility of a spirituality not predicated on the denial of sexuality. "My personal approach to Vedanta was, among other things, the approach of a homosexual looking for a religion which will accept him," he wrote in 1970 (Bucknell, 2000: ix).

There is also the problem of an unreconstructed colonialist prejudice towards religious practices associated with a subject people. Here, I review important aspects of the non-dualist philosophy of his Advaita training that allowed Isherwood to integrate his sexuality and his writing with his religious practice.

Isherwood was inclined less to approach ideas as abstract principles and more as they were embodied in particular people. With this particular Swami, an exponent of the Ramakrishna Vedanta tradition, Isherwood found his lifelong guide, and the narrative of his spiritual journey is the history of a relationship that deepened over 40 years. That relationship is the other focus of this article.     

Duty to Re-Contact: A Study of Families at Risk for Fragile X

DNA testing for Fragile X syndrome is now routinely available through a large number of diagnostic laboratories. We have surveyed individuals from British Columbia Fragile X families identified prior to the availability of DNA testing for FMR1 to determine if they are subsequently receiving information about DNA testing. Of the 78 individuals first seen before the cloning of the FMR1 gene, 39 (50%) had not been seen in the clinic to discuss DNA testing. We initiated a contact program with these 39 patients to determine their interest in DNA testing. Contact was made with 28 individuals, 20 of whom stated interest in testing either for themselves or for a relative. Patient opinions about DNA testing were assessed through questionnaires. In those individuals who stated an interest in DNA testing, the most common reason for wishing testing was to provide information to children or grandchildren. The most common disadvantages of testing indicated by this group were that they had finished their families and that they felt the test would not have a direct impact. The most common reasons individuals were not interested in DNA testing were that there were no family members appropriate to test and that the respondent had completed his or her family. DNA testing has been performed for 13 of the 28 (46%) contacted individuals and/or at least one relative. In view of the high level of interest for testing in families who had not been seen since the cloning of the FMR1 gene, we feel that FMR1 screening programs should include actively contacting previously seen individuals.     

The construction of a test of occupational information

No established test of occupational information is at present in use in British secondary schools. This article describes the construction of an objective test from which the student can determine the Index of Reality of his occupational information and compare his personal values with those of participants in the occupation. The item content is based on five systems of classifying occupational characteristics. After a pilot investigation to test the vocabulary, the test was completed by 1,516 students in 37 British secondary schools. Two sets of experimental norms were compiled in 29 occupations by 1,221 participants and 311 careers officers. Suggestions for further development, based on this experience are indicated.     

Defining Muslims on the Afghan Frontier: T. P. Hughes and His Dictionary of Islam

ABSTRACT

Christian missionaries working in India in the nineteenth century made numerous important contributions to European and North American understandings of Islam. One such contribution was the Dictionary of Islam compiled by the Anglican missionary Thomas Patrick Hughes, who was serving in Peshawar on the border between British India and Afghanistan. Drawing upon sources such as collections of Hadith, he provided both brief definitions and some longer analyses of a wide range of aspects of Muslim beliefs, practices and history. However, his compilation was not entirely based on textual sources, but was also informed by daily contact with Muslims in and around Peshawar, particularly Maulavi Ahmad of Tangi. Hughes combined his interest in defining Islam with a passion for exploring and explaining Afghan culture and politics to his readership in Britain. Although situated on ‘the edges of empire’, Hughes nonetheless found himself at the centre of world events as the intrigue between Britain and Russia resulted in the Second Anglo-Afghan War. Although located in what some considered a minor province on the periphery of the Muslim world, he nonetheless produced a major reference work on Islam that is still in print.     

HOW MUCH CAN A PHILOSOPHER DO?

Some philosophers (Stephen Mulhall, Peter Winch, and D.Z. Phillips) complained that in Sources of the Self Charles Taylor allowed his Christian allegiance to “peep through”, whereas, as a philosopher, he should have done justice to other views than his own, without taking sides. They would no doubt have protested even more about A Secular Age. Reading these two books in the context of his previous work it becomes hard to accuse Taylor of failing to expound fairly views he opposes, especially regarding British empiricism. Moreover, how disinterested can critical genealogy of religion in the West ever be?     

BREAKING A TABOO: FRANK TIPLER'S THE PHYSICS OF IMMORTALITY

Abstract. In his book The Physics of Immortality. Frank Tipler has broken a longstanding intellectual taboo by dealing as a physicist with the theological themes of God and immortality, as well by arguing that theology can provide material for concept formation in the field of physics. His work on the anthropic principle convinced Tipler that, since the emergence of intelligent life is of the essence of the universe as a whole, the future of life is of fundamental significance. His Omega Point theory takes theological theories of the future's significance seriously from a scientific point of view. Theories of computers play a central role in Tipler's theory of immortality, and even though many critics have misunderstood his thrust in these theories, they are worthy of further exploration. Perhaps Tipler's most important contribution is his insistence that the world as described by physics is more open to interaction with biblical and theological perspectives than is often believed.     

Transition as Normative: British Quakerism as Liquid Religion

This article presents a consideration of the ways in which current Quaker belief and practice exemplify the condition identified by Zygmunt Bauman as liquid modernity. After a brief overview of Bauman’s thesis, we describe recent patterns of believing within British Quakerism within its socio-cultural context. While belief has been cast as marginal by scholars of this group, with the creation of habitus centred on behavioural codes or values narratives among participants, the way of believing within British Quakerism has rather unusual significance. An ortho-credence of ‘perhapsness’ maintains an approach to believing that is forever ‘towards’, with any truth considered to be solely personal, partial or provisional. From a rationalist liberal faith position, British Quakers have become cautious about theological truth claims that appear final or complete. They accept the principle of continuing revelation, a progressivist theology in which transition becomes sociologically normative. While wider Christianity may be in transition, British Quakers see perpetual modulation (liquifaction) of belief and practice as both logical and faithful.     

Reform of statistical inference in psychology: The case of<Emphasis Type="Italic">Memory &; Cognition</Emphasis>

Geoffrey Loftus, Editor ofMemory & Cognition from 1994 to 1997, strongly encouraged presentation of figures with error bars and avoidance of null hypothesis significance testing (NHST). The authors examined 696Memory & Cognition articles published before, during, and after the Loftus editorship. Use of figures with bars increased to 47% under Loftus’s editorship and then declined. Bars were rarely used for interpretation, and NHST remained almost universal. Analysis of 309 articles in other psychology journals confirmed that Loftus’s influence was most evident in the articles he accepted for publication, but was otherwise limited. An e-mail survey of authors of papers accepted by Loftus revealed some support for his policy, but allegiance to traditional practices as well. Reform of psychologists’ statistical practices would require more than editorial encouragement.     

JEWISH NATIONALISM AND THE ENCYCLOPAEDIC IMAGINATION

This article examines Ahad Ha'am's attempt to create a Hebrew compendium of Jewish knowledge, Otsar hayahadut belashon'ivrit (A Treasury of Judaism in the Hebrew Language), at the end of the nineteenth century. Although his proposal was never realized, it represents an important moment in the history of Jewish nationalism, both because of the influence it exerted on Hebrew writers and scholars active in the Zionist movement and, eventually, on the political culture of the yishuv. Ahad Ha'am's effort to publish a Hebrew encyclopedia reveals his faith in the power of books to spark a national revival; he believed that the entire Jewish heritage could be contained within one authoritative book or set of books, and that such a project had the power to rehabilitate and preserve a weak, divided and scattered people, and to provide it with a unified, homogenous national identity. His vision was later modified and transformed by the Hebrew poet Hayim Nahman Bialik and survived in altered form as the primary impulse behind Bialik's ambitious attempt to gather, translate and edit the classical works of Judaism into modern anthologies, and after Bialik's death in 1934 as one of the organizing principals of the Zionist movement during the period of the British Mandate.     

The Controversial Discussions: Edward Glover and the Origins of "Double-Barrelled Training"

I attempt to rehabilitate Edward Glover's historical reputation, based on unpublished interviews as well as recently found documentary material. This should make one of the defining moments in the history of British psychoanalysis more plausible. Glover was an eloquent heresy-hunter - against Jung, Rank, Klein, Alexander, and others - yet the polemical side of him represents only one aspect of his career. During the Controversial Discussions Glover was taking some of the burden for the way his leader Jones had run the British Society. In moving against Klein, Glover felt he was fulfilling Freud's own wishes, and that he was allied with the recently arrived Viennese contingent. After Glover's resignation in 1944, Jones split the opposition by appointing Anna Freud as Glover's successor as IPA Secretary. Subsequently Adrian Stephen and Donald Winnicott opposed Glover's even being allowed to speak at a psychoanalytic conference in Amsterdam; Anna Freud defended Glover's presence then. Glover's long struggle to be accepted as a member of the Swiss Society only went through in 1949, when Jones ceased being President of the IPA. Glover and Anna Freud regularly corresponded about setting up of the distinction between the "B" and "A" groups within the British Society. Meanwhile Glover, who had since the early 1930s been the de facto founder of the Institute for the Study and Treatment of Delinquency, used his administrative talents there. He successfully founded The British Journal of Delinquency with Miller and Mannheim. Unlike what happened at the British Society, Glover cooperated without problem at the ISTD and the Portman Clinic. Glover was not only an important and successful clinical analyst but also a pioneer in forensic psychiatry. In 1947 he was unofficially approached and asked to take over the Directorship of the New York Psychoanalytic Training Institute. When the proceedings of the Controversial Discussions were published in 1991, various myths had been established about what had happened. That Glover found himself caught in the middle was not only a personal tragedy but also a part of a much larger story.     

“We were just fated together”… Chinese love and the concept of yuan in England and Hong Kong

Recent research into cultural variations in personal relationships has stressed the significance of “etic” measures such as individualism-collectivism. This study, however, focuses on a more culture-specific concept, the Chinese notion of yuan, derived from a Buddhist belief in the role of predestiny and fate in relationship development. One hundred Hong Kong Chinese and 100 British respondents completed a specially constructed yuan beliefs scale and then a 24-item version of Hendrick and Hendrick's (1986) Love Attitudes Scale. Although Chinese respondents scored significantly higher lhan did British respondents on the yuan scale, replies in both cultures demonstrated at least a moderate endorsement of yuan beliefs. Belief in yuan was highly correlated with pragmatic and agapic love styles, and was negatively correlated with erotic love. Results are interpreted in the context of the wider relationship beliefs and practices of the two cultures.     

Internment and ministry: A dialogue with Joseph Kitagawa

This dialogue presents a profile of the late Joseph Kitagawa—a renowned scholar of the history of religions (Religionswissenschaft). It focuses on comparative religion and philosophy, as well as several other important issues related to his distinguished career as an Episcopal priest and dean of the Divinity School of the University of Chicago. They are: his experience of American concentration camps during World War II; Christian atheism and new theological models; concepts of time in Oriental and Occidental faiths; depth-psychology and contemporary ministry; and Paul Tillich's significance for the pastoral counseling movement.David M. Moss, Ph.D., Th.D., is the Book Review Editor of thisjournal and the Past President of the Georgia Chapter of the American Association's Division of Psychoanalysis. The interview is part of a series that will be published in a volume entitledDialogues in Depth Psychology and Religion.     

Testing the significance of interobserver agreement measures in the presence of autocorrelation: The jackknife procedure

Users of interobserver agreement statistics have heretofore ignored the problem of autocorrelation in behavior sequences when testing the statistical significance of agreement measures. Due to autocorrelation traditional reliability tests based on the 2 × 2 contingency-table model (e.g., kappa, phi) are incorrect. Correct tests can be developed by using the bivariate time series as a statistical model. Seen from this perspective, testing the significance of interobserver agreement becomes formally equivalent to testing the significance of the lag-zero cross-correlation between two time series. The robust procedure known as the jackknife is suggested for this purpose.     

Fisher与Neyman–Pearson的分歧与心理统计中的假设检验争议

假设检验思想的提出者Fisher与Neyman–Pearson在统计模型的方法论基础、两类错误的性质、显著性水平的理解、以及假设检验的功能等方面存在诸多分歧, 使得心理统计中最常用的原假设显著性检验模式呈现出隐含的各种矛盾, 从而引发了应用上的争议。心理统计不仅需要检讨现有检验模型的模糊之处和提出其他补充性的统计推论方式,更应注重反思心理统计的教育传统, 以建立更加开放和多元的统计应用视野, 使心理统计为更好地心理学研究服务。     

(EN)Gendered Sikhism: The iconolatry of manliness in the making of Sikh identity

Among the most insidious regimes of control inaugurated by the British in India was the identification of a fundamental affinity between themselves and manly ‘races’ such as the Sikhs. I will suggest that this apparent commensurability of colonial and native traditions depended upon the Sikhs readily accepting a masculine signature which restricted the ambiguous organization of the Khalsa Sikh body to the muscular piety prescribed by colonial discourse. Thus, far from inscribing ontological parity between the British and the Sikhs, this advocacy of ‘racial’ kinship actually communicated a censorious judgement about Sikh identity. The significance of interventions by Sikh reformers, such as Bhai Kahan Singh Nabha (1861–1938) and Bhai Vir Singh (1872–1958), will be highlighted as key influences in the disciplining of a native semiotics of the body. This reformist ideology encouraged the representation of Sikh corporeality as not-effeminate, signalling not only the insinuation of a colonial iconolatry of manliness at the heart of Sikh tradition, but also the disingenuousness of received opinion concerning the progressive nature of Sikh sexual politics.     

Paul Meehl as methodologist-philosopher of science: the formulation of metascience

Paul Meehl's contributions to methodology and the philosophy of science extend well beyond his widely known writings in such areas as construct validity and statistical significance testing. I describe one of Meehl's less well-known, but potentially most important, methodological undertakings: his work on metascience, or the science of science. Metascience could ultimately revolutionize our conceptualizations and understanding of science and provide considerable help to practicing scientists and scientific endeavors, including efforts to advance the development and appraisal of theories in psychology.     

Vodou and Haiti: A Conference on Haitian Vodou,Mission Statement of a New Association: The Congress of Santa Barbara

J oseph Smith, Jr claimed to have seen an angel in the autumn of 1823, and to have learned from that angel of the Book of Mormon. He further claimed that the da y after his vision he found the Book of Mormon plates. An analysis of Smith's vision narratives-the earliest of which dates to 1832-shows that such claims were anachronistic. Smith could not have found the plates that year. Possibly Smith invented the vision in order to gain status in his family; more probably, however, there was a vision (hallucination) which Smith interpreted differently as time passed and he saw its significance for his career as prophet and ' translator'.