On Understanding Worship in School. Part One: on schooling and education

As worship in school is currently a topic of public debate, it may be useful to re‐examine one of the influential books on the subject,School Worship, an Obituary, by Professor J.M. Hull, published in 1975. I shall argue that it was mistaken in important respects. His case for the abolition of worship in schools was made on essentially philosophical grounds. He sought not just to make the weak point that it is increasingly difficult to overcome many of the practical obstacles, but to make the stronger claim that the practice is conceptually incoherent. This is what makes his position a philosophical one and, as such, subject to philosophical scrutiny. One of the factors that appears to influence Hull's position is his conception of philosophy. Despite his careful analysis of the concepts of education and worship, at a critical point his account seems to rely on a form of philosophical evidential‐ism. In opposition to Hull, I take the view that this is a mistake. A more consistent, philosophical approach of conceptual clarification would have shown that there are various forms of education and that, in at least one case, it not only makes sense to worship as a part of the educational process, but that worship is of its essence as its motivation, substance and goal. The implication of this conclusion is that politicians are not intellectually confused in insisting on a form of education in which worship has an integral role. Whether it is practicable, socially desirable and politically reasonable in an increasingly secular and religiously plural society is quite another matter. Given the current state of society, one might conclude that the government should take a more pluralistic approach through its legislation. The government is there to serve a variety of communities and interests. One might reasonably argue that if the state‐school system is genuinely to serve this plural society there should be more scope for incorporating into the education system a diversity of practice. There might then be different schools with distinctive concepts of education, consistent with the needs and aspirations of the diverse communities and interests. In this part of the article I shall look particularly at the way in which schooling might accommodate a variety of activities and raise the question as to why worship might not be one of them. Hull's answer seems to hinge on the definition of worship and on the definition of education. The former I shall examine in Part Two, but here I shall seek to identify and examine that feature of education that Hull claims would exclude worship in school.     

Towards truly human-level intelligence in artificial applications

Despite the fact that there are now a large number of successful bio-inspired applications in use in science and technology, we are still quite far removed from creating applications that display human-like intelligence. Putting together successful bio-inspired applications remains something of a black art; this is due to a lack of fundamental understanding of brain function. The causes for these problems were analysed in a ’Roadmap for Neuro-IT’ and were deemed to be sufficiently pressing to motivate one of five ’Grand Challenges’ in Neuro-IT: the ’Constructed Brain’. The challenge argued that one of the main bottlenecks to progress is that data taking and modelling in the neurosciences are being fractured across many research groups and communities; it makes proposals for addressing the issue. Similar observations, raised in two OECD workgroup papers have led to the formation of the International Neuroinformatics Coordinating Facility. As a consequence we can conclude that there is now a much higher awareness of the problems and that in the neurosciences the situation has improved dramatically. I will review recent initiatives to facilitate data management, modelling and simulation in the neurosciences. One problem remains unaddressed, however. The project-based funding of the brain sciences sets an upper limit to the complexity of brain models. Since the brain is truly complex, any individual project will fall short of capturing the brain’s complexity. The creation of a central infrastructure for the brain sciences is inescapable, but is unlikely to be realised soon. I will outline suggestions to handle the current situation.     

Governing Islam in French cities: defining ‘acceptable’ public religiosity through municipal consultative bodies

ABSTRACT

In recent years, European states have institutionalised relations with Islamic groups in the form of national Islam councils. Similarly, municipalities have set up more or less comparable bodies to address issues related to urban religious diversity. However, rather than being restricted to Muslim representatives, municipal consultative bodies usually incorporate a variety of religious actors. This contribution analyses three such bodies in the French cities of Rennes, Bordeaux, and Toulouse. Adopting a governance perspective and drawing on qualitative fieldwork, I argue that by providing concrete advice on how to address religious issues, these bodies define what are considered ‘acceptable’ and ‘unacceptable’ public religious expressions, ultimately influencing normative ideas about laïcité. Moreover, I argue that the history of relationships between religious and municipal authorities and the political culture of the cities, among other factors, shape these local processes, thereby emphasising the distinct role of cities and urban actors in governing religion.     

A politics beyond subjects: The affective choreographies and smooth spaces of schooling

In this paper we explore the significance and workings of space, subjectivity and affectivity in everyday life in schools. We bring together conceptual tools from Foucault, Butler and Deleuze and Guattari to make sense of the ways that school spaces and subjects are constituted; to consider the significance of affectivities in everyday school life; and to show how these unsettle the subjects and spaces of the education assemblage. We draw on the notion of affective choreographies to move from a focus on the individual subject and body to a concern with bodies as amalgam and an analysis that foregrounds collectivities and the event and so is anti-subjectivation. Engaging with two detailed accounts of everyday school life through affective choreographies we demonstrate the tacit collectivity of the event; the demarcation of what bodies can and cannot do; and the way that affective intensities exceed these demarcations. This approach, we suggest, enables us to interrogate the constraints of discourse and subjectivation at the same time as we think beyond the subjectivated subject and the striations of the assemblage, thereby opening up new possibilities for a politics of becoming.     

流动儿童的压力和社会支持状况及社会支持保护作用的研究

对流动儿童的领悟社会支持状况以及流动儿童的社会支持在压力与心理适应之间的关系中是否起调节作用进行了探索。给334名流动儿童和237名城市儿童及其家长施测青少年生活事件量表（ASLEC）、领悟社会支持量表（PSSS）和Achenbach儿童行为量表（家长版）（CBCL）。结果发现,流动儿童的领悟社会支持得分显著低于城市儿童,层次多元回归分析的结果表明,社会支持在压力与心理适应之间的关系中起调节作用,表明社会支持对流动儿童的心理适应起保护作用。     

Women's bodies,rebirth, and Shin Buddhism: Insights and challenges for Christianity

In this article, I examine a traditional Shin teaching on women and women's bodies as they relate to rebirth in Amida's Pure Land and ask how that teaching might inform Christian doctrines on women's bodies. After an analysis of the role of women's bodies in the broader Shin teachings around Amida's compassion and rebirth in the Pure Land, I conclude by raising questions for Christianity this analysis invites and suggest further lines of inquiry that might help open up more positive understanding of women and women's bodies in contemporary Christianity.     

Rushton’s contributions to the study of mental ability

This essay describes Rushton’s contribution to examining the nexus of intelligence, race, and genetics, specifically what I termed “Spearman’s hypothesis”. It states that Black–White differences are “most marked in just those [tests] which are known to be saturated with g”. I (Jensen) had confirmed this hypothesis using large data sets in the 1970s and 1980s and also found that Black–White differences were most marked on the more heritable rather than the more cultural subtests. Rushton confirmed and extended these findings in many highly innovative ways and demonstrated Spearman’s hypothesis applied among samples of Gypsy Roma in Serbia, and East Asian, European, South Asian, Colored and Black samples in South Africa. He has not only documented group differences in brain size, intelligence, life span, family structure, infant mortality, developmental precocity, personality, and temperament, and rates of two egg twinning, and crime among East Asians, Europeans, and Africans, but also provided a life history theory that explains them.     

A systems analysis of the behaviors of schooling

Summary and conclusions Thus, the existing nonsystematic system, and the various vested interests associated with it, targets groups of students rather than individuals. Prior to the advent of a science of schooling, the tutorial approach associated with the privileged or ruling classes did not seem feasible for educating the masses, simply because there was no adequate science of behavior for the individual. Even after that science showed promise for pedagogy, there was still no systems-wide science for applying what was known to groups and organizations in which the individual was pivotal. In order to determine whether behavioral conceptions of schooling work on a larger scale, we must experimentally test whether or not thoroughgoing applications are feasible to educate the masses individually. Findings from 8this research can be used to design and modify systems of schooling that are measurably effective, workable year in and year out, automatically self-correcting, and beneficial to all of the parties involved. CABAS has demonstrated how such a system can work on a small scale; other attempts may show us how to make a large scale system work. We have not yet seen what man can make of man (Skinner, 1971, p. 215).     

The ‘Emerging Church’ in America: Notes on the interaction of Christianities

The ‘Emerging Church’ is an American-born movement that dates to the late 1990s. It is fundamentally a movement of cultural critique in which the primary interlocutor is the dominant tradition in the United States, conservative Evangelicalism. In this article I address the phenomenon of Emerging Christianity based on historical, literary, and ethnographic analyses of Emerging Church advocates and critics. In particular, I argue that four points of dialogue characterize the status of Emerging in the United States: ‘post-foundational’ theology, ‘ancient-future’ worship, ‘missional’ evangelism, and a general posture of ‘deconversion.’ Ultimately, I present the story of the Emerging Church for its significance to two broad theoretical questions. First, how do new forms of religious identity come into being? And, second, for those working in the ‘anthropology of Christianity’: what happens when Christianities interact? In response to these questions, I stress the Janus-faced quality of Emerging Christianity and its reliance on the categories, narratives, and vocabulary of conservative Evangelicalism in constructing its thoroughgoing cultural critique.     

Pursuing moral outrage: Anger at torture

Moral outrage—anger at violation of a moral standard—should be distinguished from anger at the harm caused by standard-violating behavior. Recent research that used experimental manipulation to disentangle these different forms of anger found evidence of personal and empathic anger, but not of moral outrage. We sought to extend this research by assessing anger at a more extreme moral violation: torture. If the person tortured is a member of one’s group (nationality), anger may not be over the moral violation but over the harm done to one of “us.” In an experiment designed to create the necessary appraisal conditions, we found clear evidence of identity-relevant personal anger (anger when a person from one’s nationality is tortured) but little evidence of moral outrage (anger even when a person from an identity-irrelevant nationality is tortured). Implications for understanding moral emotion and moral motivation are discussed.     

Moralism and Morally Accountable Beings

abstract In this paper I consider the nature of the purported vice of moralism by examining two examples that, I suggest, exemplify this vice: the first from Nathaniel Hawthorne's The Scarlet Letter; the second from David Owen's account of his experience as European negotiator between the warring parties in the former Yugoslavia. I argue that in different ways both these examples show the kind of human weakness or failure that is involved in the most extreme version of moralism, a weakness that involves an inability to see or acknowledge those one seeks to judge as real, morally accountable, human beings.     

Hand dominance influences the processing of observed bodies

In motor tasks, subgroups of lefthanders have been shown to differ in the distribution of attention about their own bodies. The present experiment examined whether similar attentional biases also apply when processing observed bodies. Sixteen right handers (RHs), 22 consistent left handers (CLHs) and 11 relatively ambidextrous inconsistent left handers (ILHs) performed an own body transformation task in which they were instructed to make speeded left–right judgements about a schematic human figure. Attentional biases associated with handedness were found to extend to observed bodies: CLHs’ judgements were faster to the figure’s left side, while ILHs, like RHs, showed facilitated performance to the figure’s right side. These results demonstrate a novel embodiment effect whereby the processing of a static schematic human figure is modulated by an individual’s personal motor capabilities. This finding suggests that motor simulation may contribute to whole body perception in the absence of actual or implied actions.     

同伴拒绝、同伴接纳与农村留守儿童的心理适应：亲子亲合与逆境信念的作用*

以424名农村儿童为被试,基于留守儿童和非留守儿童之间的比较,在同伴关系的背景下探讨了亲子亲合与个体逆境信念对儿童攻击、学业违纪与孤独感的作用。结果表明：(1)同伴拒绝能显著增加儿童的攻击、学业违纪与孤独感,同伴接纳则显著降低儿童的学业违纪与孤独感,亲子亲合、积极的逆境信念能够显著降低儿童的孤独感;(2)亲子亲合对同伴拒绝与儿童攻击、学业违纪之间关系的调节效应在双亲外出儿童与非留守儿童群体中存在差异：高亲合条件下,同伴拒绝与非留守儿童的攻击、学业违纪之间存在显著关联,但是在双亲外出儿童中,这些关联不再显著;(3)亲子亲合能够调节同伴接纳与儿童孤独感之间的关系：在低亲合条件下,同伴接纳能够显著降低儿童的孤独感,但是二者在高亲合条件下不再存在关联。结果提示,农村留守儿童与父母间的紧密情感联结对于促进其心理适应具有保护作用,同伴接纳对儿童的亲情缺失具有补偿作用。     

In Defense of Ambivalence and Alienation

In this paper, I argue against certain dogmas about ambivalence and alienation. Authors such as Harry Frankfurt and Christine Korsgaard demand a unity of persons that excludes ambivalence. Other philosophers such as David Velleman have criticized this demand as overblown, yet these critics, too, demand a personal unity that excludes an extreme form of ambivalence (“radical ambivalence”). I defend radical ambivalence by arguing that, to be true to oneself, one sometimes needs to be radically ambivalent. Certain dogmas about alienation are even more entrenched. Allen Wood’s entry on “alienation” in the Oxford Companion to Philosophy begins as follows: “A psychological or social evil, characterized by one or another type of harmful separation, disruption or fragmentation, which sunders things that belong together.” I think that it is not true that self-alienation is necessarily “harmful.” I argue that radical ambivalence is a form of self-alienation. Thus, because faithfulness to oneself sometimes requires radical ambivalence, to be true to oneself, one sometimes needs to be alienated from oneself.     

Plea for a Measure of Imagination: Commentary on Paper by Harvey Peskin

In responding to Harvey Peskin's important paper, “Man Is a Wolf to Man,” I further deconstruct his proposition “what therapeutic neutrality is to psychic reality, the therapeutic witness is to the recovery of social reality.” This statement calls into question two principles of the orthodox Freudian canon, one theoretical and one technical. Beyond the stimulus barrier, traumatic reality collapses psychic reality, conscious and unconscious fold into one another, reality and fantasy merge, and nightmares are made flesh. In attempting to impose psychic reality on a traumatic experience, then, classical psychoanalysts disavow a significant portion of human experience. Technically, the analyst's neutrality or failure to acknowledge the significance of historical reality condemns the survivor to further dehumanization as her dehumanizing experiences go unmarked in treatment. Peskin contends that the need to have experience validated, to have a witnessing analyst before an interpreting one, arises not only in matters of extreme traumatization but in everyday life. Illustrating the importance of this claim with an example from my own life, I propose that extreme traumatization takes a different kind of therapeutic engagement, one that is beyond professional obligation; a moral imperative that requires imagination when recognition is not enough. I add a further caveat that in cases of extreme traumatization, rather than privileging a search for psychic reality or even historical reality, some contemporary analysts privilege an exploration of the treatment relationship, failing to recognize that in such cases historical reality must initially take precedence over an emphasis on the intersubjective.     

An infinite temporal regress is compatible with the <Emphasis Type="Italic">Doctrine of Creatio Originans</Emphasis>

In this paper I show that the existence of an infinite temporal regress does not undermine the soundness of Craigs version of the Kalam Cosmological Argument. To this end I shall focus on a particular complication that Craig raises against one of his arguments in support of a finite temporal regress. I will show that this complication can be made innocuous by extending the notion of A-theoretic time, which is presupposed by Craigs argument, to include a notion of temporal becoming that is compatible with the existence of an infinite regress of temporal events. All this shows that God could have created an infinite temporal regress a finite time in the past without this entailing a contradiction.     

Divine Activity and Motive Power in Descartes's Physics

This paper is the second of a two-part reexamination of causation in Descartes's physics. Some prominent contemporary scholars, including Gary Hatfield and Daniel Garber, have argued that Descartes is an Occasionalist about natural motion. On their reading, Descartes holds that God alone causes the motions that are not caused by the free actions of finite minds. Hatfield and Garber offer similar, but independent arguments that Descartes's views about physics – in particular, his arguments that the laws of nature are grounded in God's immutability – entail Occasionalism about natural motion. In this paper I argue contra Hatfield and Garber that Descartes's natural philosophy does not entail Occasionalism. Descartes holds that God is a direct efficient cause of every natural motion. Yet he does not take this to imply that bodies lack genuine causal powers. According to Descartes, God concurs with bodies to cause natural motion in such a way that both God and bodies are genuine, efficient causes of motion. I conclude by presenting an account of how Descartes's theory of body is compatible with the thesis that bodies have intrinsic active causal powers.     

Memories of Morocco: The influence of age,schooling, and environment on memory

To what extent are models of memory general, in that they may be applied to children or to other cultural groups? In an attempt to answer this question, two experiments were undertaken in Morocco to investigate various cultural and experiential antecedents to memory development. A total of 384 children and young adults, ranging in age from 6 to 22 years, were tested in a design that contrasted schooled and nonschooled children in urban and rural environments. Three additional groups of subjects—Koranic students, Moroccan rug sellers, and University of Michigan students—were also studied because it was hypothesized that each might have particular “culture-specific” memory skills as a function of previous experience.A serial short-term recall task was used in Experiment I. Results showed that the recency effect or short-term store was generally invariant with age or experience. Control processes appeared to be a function of age, but only when coupled with schooling, and, to a lesser extent, urban environment. In Experiment II, a continuous recognition memory task was given with black and white photographs of Oriental rugs as stimuli. Forgetting rates were generally invariant with age and experience, while the acquisition parameter seemed to vary as a function of specific cultural experiences. Data from the three additional groups were useful in supporting the hypothesis of culture-specific memory skills.From Experiments I and II, and previous research, it was hypothesized that structural features of memory (e.g., short-term store and invariant forgetting rates) may be universal, while control processes or mnemonics in memory are probably culture-specific, or a function of a variety of experiential and cultural factors that surround the growing child.     

Difference and Repetition in <Emphasis Type="Italic">Both Sitting Duet</Emphasis>

In this paper I identify and explore resonances between a contemporary dance piece – Jonathan Burrowss and Matteo Fargions Both Sitting Duet (2003) – and some theories from Gilles Deleuzes Difference and Repetition (1994). The duet consists of rhythmic, repetitive patterns of mainly hand movements performed by two men, for the most part, sitting on chairs. My argument, with Deleuze, is that the repetitions in the dance are productive rather than reductive. They are never repetitions of the same. The ways in which the hand patterns are played with constitute the multiple differences and repetitions we witness. I discuss these in relation to Deleuzes theories of repetition, specifically the ways in which repetition differs from resemblance avoiding the limitations of notions of origin and representation. I argue that, because of these differences which are bound up in the affective qualities of the duet that characterise the distinctive relationship between the two performers, the work, like Deleuzes theories, is transgressive with potential for change. I demonstrate this through its resonances with Deleuzes notions of simulacra and importantly his discussion of the Other. In the process, I aim to show how dance and philosophy can open up something of each other and, in this instance, suggest ways of thinking encounters otherwise. My aim is to foreground the transgressive potential of the extended repetition of the dance for making differences that matter between self and other.