Religious studies and claims of satanic ritual abuse: A rejoinder to Stephen Kent

Care of the dying is likely to be a useful indicator of trends in Christianity, a religion which for centuries has been deeply concerned with the problem of death. The article identifies three approaches to the spiritual dimension in contemporary terminal care—a religious approach, an ecclesiastical approach and an approach that identifies the spiritual as the search for meaning. Though the ecclesiastical approach dominates practice, the ‘meaning’ approach is becoming fashionable and represents a highly individualized, postmodern variety of religion with similarities to the New Age—a surprising conjunction in those hospices with a Christian foundation.     

Deviant scripturalism and ritual satanic abuse part two: Possible Masonic,Mormon, Magick,and Pagan influences

Having shown in a previous paper the possible Judeo–Christian influences that may exist in ritual satanic abuse, this study compares portions of people's accounts (using interviews and diaries from several alleged survivors), with doctrinal precedents for satanic ritual abuse in deviant interpretations of Masonic, Mormon, Magick, and Pagan traditions.¹     

Satanism as a response to abuse: the dynamics and treatment of satanic involvement in male youths.

Male youths from abusive family environments may be particularly vulnerable to recruitment into satanic cults. Families that are abusive, devalue or invalidate the abused child's feelings, blame the child for the family's problems, and view the world in rigidly moralistic terms create environments in which the youths are likely to identify with the aggressor and label themselves as evil. These youths, who may have poor social skills and feelings of anger, low self-esteem, self-blame, depression, powerlessness, and isolation as a result of the abuse, may use satanic involvement as a means of legitimizing their experience and differentiating from a negatively enmeshed and/or abusive family system. In this paper, the etiological factors and treatment approaches of ten hospitalized boys who had voluntarily involved themselves in repeated group satanic activities during their adolescence are described, and two case illustrations are given. Recommendations for understanding and treating such cases are provided.     

The satanic novel: A philosophical dialogue on blasphemy and censorship

This dialogue is concerned with the problems raised by the Rushdie affair for Western intellectuals, whose thought on social issues derives either from the Christian or the Western liberal tradition. This has brought to a head the many difficulties which beset a Western European country as it develops into a multicultural one. Since the concern of the dialogue is with a crisis in the thinking of Western intellectuals about free speech, censorship, tolerance, etc., the four participants are university teachers of philosophy in a British university. They are: Ambrose Taylor, a self‐styled defender of ‘British’ and ‘Christian’ values, Archie Runciman, a progressive Christian or religious eclectic, Freddie Stuart Hill, a committed Mill type liberal and Jenny Spring, whose liberalism is tempered by the belief that the state should take a positive role in promoting certain values. The author should not be identified with any of the speakers.     

The dual moral self: moral centrality and internal moral motivation

In this study, the relationship between two aspects of the moral self, moral centrality and internal moral motivation, was analyzed. It is argued that these 2 aspects are conceptually distinct but nonetheless empirically related. Based on a cross-sectional study of 205 adolescents (M age = 14.83 years, SD = 2.21 years) it was found that moral centrality and internal moral motivation, even though substantially correlated, interacted in predicting moral emotion expectancies. Even though moral centrality was unrelated to adolescents' age it predicted a longitudinal increase in internal moral motivation over a 1-year interval. Overall, the findings call for a differentiation of moral centrality and internal moral motivation as 2 distinct but interrelated aspects of moral self-development that follow different developmental trajectories and are differentially related to age. At the same time, the study points out that adolescence may be less important for the development of the moral self than commonly assumed.     

The effects of moral judgment and moral identity on moral behavior: an empirical examination of the moral individual

Recognizing limitations in classic cognitive moral development theory, several scholars have drawn from theories of identity to suggest that moral behavior results from both moral judgments and moral identity. The authors conducted 2 survey-based studies with more than 500 students and managers to test this argument. Results demonstrated that moral identity and moral judgments both independently influenced moral behavior. In addition, in situations in which social consensus regarding the moral behavior was not high, moral judgments and moral identity interacted to shape moral behavior. This interaction effect indicated that those who viewed themselves as moral individuals pursued the most extreme alternatives (e.g., never cheating, regularly cheating)--a finding that affirms the motivational power of a moral identity. The authors conclude by considering the implications of this research for both theory and practice.     

莲花生大师法会的缘起

在藏传佛教文化中,莲花生大师吉日法会从九世纪一直传承到今天,其内容和形式依据佛语和伏藏源远流长,本文就莲花生大师"初十吉日"法会及"古鲁羌姆"法会的缘起做些探讨.     

论康德对道德律有效性证明的演变

康德确信道德律是理性自我立法的结果,且对一切有限的理性存在者都有效。可如何证明之一直困扰着康德,并为之付出诸多了的努力。康德对道德律有效性的证明先后经历了先天演绎、事实确证、实践归谬和理性启示这四种方式,最终把上帝存在与道德律的有效性联系起来,试图以前者来证明后者。这表明:康德对道德律的确信隐藏着神学的前提。     

The devil you know: the effects of identifiability on punishment

Prior research has confirmed Thomas Schelling's observation that people are more sympathetic and hence generous toward specific identified victims than toward “statistical” victims who are yet to be identified. In the study presented in this article we demonstrate an equivalent effect for punitiveness. We find that people are more punitive toward identified wrongdoers than toward equivalent, but unidentified, wrongdoers, even when identifying the wrongdoer conveys no meaningful information about him or her. To account for the effect of identifiability on both generosity and punitiveness, we propose that affective reactions of any type are stronger toward an identified than toward an unidentified target. Consistent with such an account, the effect of identifiability on punishing behavior was mediated by self‐reported anger. Copyright © 2005 John Wiley & Sons, Ltd.     

The threat of moral transgression: The impact of group membership and moral opportunity

When other ingroup members behave immorally, people's motivation to maintain a moral group image may cause them to experience increased threat and act defensively in response. In the current research, we investigated people's reactions to others' misconduct and examined the effect of group membership and the possible threat‐reducing function of moral opportunity—the prospect of being able to re‐establish the group's moral image. In Study 1, students who were confronted with fellow students' plagiarism and who received an opportunity to improve their group's morality reported feeling less threatened than students who did not receive such opportunity. In Study 2, students reacted to a recent academic fraud case, which either implicated an ingroup (scholar in their own discipline) or an outgroup member (scholar in another discipline). Results indicated that participants experienced more threat when an ingroup (versus an outgroup) member had committed the moral transgression. However, as hypothesized, this was not the case when moral opportunity was provided. Hence, the threat‐reducing effect of moral opportunity was replicated. Additionally, participants generally were more defensive in response to ingroup (versus outgroup) moral failure and less defensive when moral opportunity was present (versus absent). Together, these findings suggest that the reduction of threat due to moral opportunity may generally help individuals take constructive action when the behavior of fellow group members discredits the group's moral image.     

The moral maze: Dutch Salafis and the construction of a moral community of the faithful

The Salafi movement presents itself as a moral guardian of Muslims in a world that, according to many, is filled with moral crisis, temptations and anti-Islam tendencies. Salafis claim that it is essential to return to the community of the pious forefathers seen as the most outstanding community of all times with the highest absolute moral standard. In this article I will show how individual participants engage with this idea of a moral community of believers yet remain vulnerable to the ambiguities and ruptures inherent in everyday life and within the Salafi movement. By exploring how Salafis passionately try to search for the ‘correct’ knowledge and strive to maintain a unity between knowledge, conviction and behavior, and the role of friendships therein, I argue that Salafism does not remain separate from the troubles of everyday but that these issues enter into and exist in Salafi thought and practice, not by being resolved but by being transformed into personal struggles. These ambiguities and ruptures may cause problems but also provide an incentive for Salafis to continuously work at the self-improvement of one’s piety, authenticity, and sisterhood and brotherhood.     

The face of an angel: Effect of exposure to details of moral behavior on facial recognition memory

The Dangerous Decisions Theory (DDT; Porter & ten Brinke, 2009) posits that instantaneous perceptions of trustworthiness based on a stranger's face influence the manner in which ensuing information about the target is processed. This study tested a bi-directional DDT model, proposing that information concerning a target's moral behavior could distort eyewitness memory for the individual's facial trustworthiness. Participants (N = 141) viewed a target individual's face (previously rated as appearing “neutral” on trustworthiness) and then were exposed to one of the three vignettes describing the target's behavior (either immoral, morally neutral, or altruistic). Following a delay, observers were asked to identify the target individual on a facial morph video (continuously ranging in levels of perceived trustworthiness). Results indicated that behavioral information varying in morality influenced facial recognition memory; specifically, faces were recalled as having less trustworthy features following a disclosure of immoral/criminal behavior.