Liberalism, Fundamentalism and Truth

abstract   One way in which we may be tempted to understand the distinction we make in practice between liberals and fundamentalists is via the issue of truth. Liberals are generally more sceptical about truth while fundamentalists tend to be more objectivist, believing not only that objective truth exists but also that they know it. I call this interpretation the 'truth interpretation'. In this paper I attempt to undermine the 'truth interpretation' by showing that it does not map on adequately to the sorts of distinctions that we actually make in practice. We will see that thinking that the distinction between liberals and fundamentalists revolves around the philosophical issue of truth, such that the 'good guys' are sceptics and the 'bad guys' objectivists, fails to connect with our practical distinctions. The second half of the paper then addresses the question of what role, if any, truth does play in distinguishing between liberals and fundamentalists, arguing that if truth does play a role we should see it as a very narrow and political, rather, than philosophical one.     

Fundamentalism, Gender and Family Therapy

Adherence to religiously and culturally defined communities is a complex affair, likely to be misconstrued by those perceiving such communities from the 'outside'. This is a major reason why multiculturalism has failed to deal with the threat posed by religious fundamentalism. In particular, dissenting voices within these communities are marginalized. Fundamentalism is understood here as a specific anti-modern movement, a response to the crisis of rationality that draws on the same emotional forces as do postmodernism and feminism but to different ends. It is characterized by acceptance of the existence of absolute authority, militancy and anti-humanism. It casts women as both 'ideal' (as mothers and bearers of the culture) and 'other' (as sexual subjects). It embodies a failure of the imaginative capacity to tolerate difference and otherness, linking it with other narcissistic responses to the tensions of modernity. Challenging fundamentalism, in therapy and in politics, requires a more subtle understanding of the dynamics of dissent within cultural and religious communities too conveniently characterized by outsiders as homogeneous.     

Like father,like son: Toward a developmental model for the transmission of male deviance across generations

This study examined two competing developmental models for social mechanisms linking father?–?son deviance in two-parent families. Assessment of family management, father antisocial behaviour, and sons' antisocial behaviour at age nine used multiple measurement methods. At age 13?–?14, boys were observed interacting with friends on videotape; at age 23?–?24, they were followed and assessed, looking at arrest records, self-reported delinquency, and substance use. SEM was used to test competing models of the influence of fathers on sons' antisocial behaviour in young adulthood. Analyses supported a model linking fathers' childhood antisocial behaviour directly to sons' observed early adolescent deviant friendship interactions, and indirectly to young-adult problem behaviour. Although early parenting practices correlated with fathers' antisocial behaviour and boys' antisocial behaviour in childhood, they were not predictive of late association with deviant peers, once controlling for fathers' antisocial behaviour. Findings are discussed relative to possible biological and social mechanisms of cross-generation transmission of antisocial behaviour, as well as to prevention theory.     

Authoritarianism,Religious Fundamentalism,Quest, and Prejudice

Five studies of university students and their parents were carried out to investigate the relationships among right-wing authoritarianism, various indices of religious orientation, and prejudice. Measures of religious fundamentalism, and religious quest, developed for this research, proved to be psychometrically sound, and were good discriminators between prejudiced and unprejudiced persons, across a variety of different measures of prejudice and authoritarian aggression. Scores on both Religious Fundamentalism and Religious Quest scales also were correlated strongly with right-wing authoritarianism and the Christian Orthodoxy scale, although orthodoxy itself tended not to be correlated with prejudice. Apparently, religious fundamentalism and nonquesting are linked with authoritarianism and prejudice toward a wide variety of minority groups. Possible explanations for these relationships are discussed.     

Personality,Identity Styles,and Fundamentalism During Emerging Adulthood

This study examined the associations among personality, identity style, and fundamentalism. The initial sample included 808 students from 2 state universities (in the upper Midwest and Southeast United States). Of those students, 440 students self-identified as Protestant and were included. Testing mediation effects of identity styles on the relationship between personality and fundamentalism revealed only moderate direct effects between personality and fundamentalism, but 4 distinct patterns of indirect effects supporting the process-oriented model proposed by Duriez and colleagues. Results are discussed in terms of similarities and differences with other studies, with implications for future research outlined.     

Islam,the Divine Command Theory,and Religious Fundamentalism

ABSTRACT

In 1980, George F. Hourani and, more recently in 2010, Mariam al-Attar argued that Islam is not compatible with divine command theory. They rehearsed some standard objections (namely the objectivity of morality, divine goodness, moral knowledge) targeted against meta-ethical divine command theory taking the Qur’an into consideration, and argued that it should be discarded from an Islamic point of view. In addition, they criticized divine command theory since it involves obedience to God and, therefore, does not allow moral reasoning but rather is the source of religious fundamentalism and violence. Although these objections are powerful when applied to the early Ash?arite version of divine command theory, they are not powerful against recent formulations of it presented by Christian philosophers. For example, a divine command theory like that of Robert Merrihew Adams is well suited to respond to these objections. Thus, divine command theory, in its recent formulations, is a genuine option for Muslims and should be given due consideration.     

Wings of desire: Reflections on sexual desire,identity and freedom

The aim of this paper is to give a critical discussion of Sartre’s concept of sexual desire and its relation to self-identity and freedom. Why Sartre? Sartre is one of very few philosophers who offers a systematic account of sexual desire. He has influenced eminent philosophical concepts of sexual desire held by, for instance, de Beauvoir, Lacan, Foucault, Levinas, Irigaray and Butler, but not much is written about his own notion of sexual desire. This alone is reason to explore Sartre’s view. What makes his view of sexual desire particularly interesting is that it is framed by his theory of freedom. Sartre offers the original, radical notion that freedom is absolute. Because consciousness is never self-identical, he argues, human identity is not fixed. Instead, we are consequently nothing else but what we keep desiring to make of ourselves. He concludes that we are always free to choose our drives and desires, even what seem to be our most enslaving, natural sexual instincts. The question raised in this article, however, concerns what the nature of sexual desire is and how free we really are to choose our sexual desires. I first contextualise Sartre’s view of sexual desire within his notion of desire in general and its relation to instinct, drive, consciousness, freedom and identity. Then, I give a detailed discussion of his analysis of sexual desire, its relation to freedom, and, what Sartre calls its failures. Finally, I discuss a critique of, and alternative to, Sartre’s theory of sexual desire from the perspective of my own notion of heteronomous and autonomous desire and freedom.     

Religious Fundamentalism and Gender Differences

The role of religious fundamentalism and its relationship to shame and guilt was evaluated in 107 students who attend a church-sponsored university. A number of personality measures were given and gender differences were analyzed. The role of externalization was similar for males in this sample to that of earlier studies. However, it was found that females showed positive correlations between externalization and both shame and guilt. For females, more fundamentalistic religious training may help to contribute to an external orientation at the expense of identifying with a personal religion, and appropriate guilt.     

Religious Fundamentalism and Terror Management

The study reported herein tested the following hypothesis: Religious fundamentalism can serve a protective function against existential anxiety, such that the need to engage in secular worldview defense when mortality is made salient is reduced for high fundamentalists. The results showed that high fundamentalists engaged in less worldview defense after thinking about their own death versus a control topic. Low fundamentalists, however, engaged in more worldview defense after thinking about their deaths versus a control topic. Exploratory analyses revealed that high fundamentalists' writings about death had a more positive emotional tone and that reactions to the death salience manipulation moderated the impact of fundamentalism on worldview defense. Fundamentalists who saw their deaths in terms of peace and acceptance appeared most protected against terror management concerns.