Is Synthesis of World Religions Possible?

Introduction

All major religions appear to follow a pattern of social contract with an additional feature of ‘termination of the contract’ and its ‘aftermath’, for the soul. This way, religion is known as ‘dissolution mechanism’ (DM). It contains both social and metaphysical terms, where the former is subsidiary to the latter. The metaphysical term is represented by the mokṣa. A given DM not only explicates the state of soul after the termination of contract, but also it endeavours to point out the nature of the ultimate reality it conceives.

Method

DM provides a geometrical/mathematical picture of the universe to locate the ultimate reality and the individual souls in it; three views of the universe—destruction, creation and sustenance—are obtained for three basic religions or thoughts. Buddhist ‘Nothingness’ forms the psychological background for these views of universe. Architectural designs of worship places, yantras or manḍalas, etc., show both the nature of universe and the location of the ultimate in it. Understanding these figures is the key method to be employed for arriving at synthesis.

Conclusion

Synthesis consists in noting the identical common metaphysical generic essence as running through all the religions, and identifying the unique specific root-essence on such a generic essence. Specific root-essence of a given DM consists in the way the unification of cognitions of the universe is carried out. When the unification of all the specific root-essences on the generic essence is carried out with a further psychological background of Buddhism, we get a specimen of metaphysical synthesis of world religions. Thus, synthesis is a distinct and sure possibility.

     

Is Good Sex Good for You? Rethinking Sexuality and Health

Despite the central importance of sexuality to human well‐being, the study of sexuality remains marginalized within health psychology, which hampers the ability of clinicians and policy‐makers to promote comprehensive health and well‐being. In this review we discuss the evidence that sexual functioning makes critical contributions to human health, focusing specifically on findings linking sexual activity to morbidity and mortality, to the health‐promoting effects of intimate relationships, and to processes of emotion regulation. We argue that researchers studying the psychology of health and well‐being should more substantively integrate sexuality into their research agendas. Health psychologists’ specific expertise in investigating and interpreting complex, reciprocal associations between subjective emotional states, health‐relevant cognitions, and health‐relevant behavior can make a notable contribution to elucidating some of the most intruiging correlations between sexuality and health that have emerged from medical and epidemiological studies. If we want to foster optimum physical and mental health among youths and adults, we must rigorously investigate the multiple mechanisms through which positive sexual functioning plays a unique and fundamental role in human well‐being across the life course.     

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There are, apparently, two inherited stories of intentional action. On the motivational story, intentional agents are pursuers of goals. On the evaluative story, intentional agents are pursuers of value. In a spirit of unification, we might try to supplement the motivational story with the evaluative one – or even collapse the former into the latter. The problem with such moves is that they cannot accomodate certain pathologies of agency. Thus, they convert apparently perverse agents – like Satan and self-haters – into closet lovers of the good. I argue that pathological agents like Satan and self-haters are not lovers of the good. They are just lovers of success in action. We can make sense of such agents as practical reasoners because the cares that constitute us as practical reasoners are plural.     

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In Anti-Oedipus, Gilles Deleuze and Félix Guattari maintain that nature is a process in which there is neither nature nor human being, except as a single reality produced in the processes of production, distribution and consumption, where distributions are immediately consumed and the consumptions immediately reproduced. In its historical realization, this is the process of capitalism, which must be an effect of such processes, processes of nature and human nature. This gives rise to this question: given the rules governing nature, including human nature, how much contingency is there and how much determinism? And ultimately, is capitalism inevitable?     

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The research productivity of psychologists holding appointment in Australian universities was established at two times of measurement across groups defined with respect to chronological age and date of birth. The design allowed cross-sectional gradients to be contrasted over times of measurement, and longitudinal gradients to be compared across cohorts. Psychologists aged 26–35 years in 1970 showed no decline in publication rate between 1968–1970 and 1978–1980, while psychologists aged more than 35 years in 1970 showed a drop in research output over the 10-year period. However, a person's publication rate in 1978–1980 was better predicted by their past productivity (publication rate in 1968–1970) than by their age. These results are discussed in the context of factors that affect research productivity, as well as changes that will occur in the age distribution of Australian academics over the next 20 years.     

Is an Apophatic Trinitarianism Possible?

A good deal of recent theology has been characterized by a robust, self‐confident trinitarianism. Is it possible, by contrast, to develop something like an apophatic trinitarianism? This article attempts to sketch what such a thing might look like and defend it against some obvious objections.     

Is a Tenseless Language Possible?

Whether it takes the form of a translation or of giving truth-conditions, any putative reduction of tensed language to tenseless language will be undermined if it can be shown that there could be no genuinely tenseless language. A similar problem faced traditional phenomenalism: it was far from clear that there could be a 'language of sense-data'. Either the imagined language was no language at all, or it was dependent upon object-language, not the other way around. A parallel dilemma faces tenseless reductionism. In spelling out what a tenseless language would be like, one either ends up with something that no creature could have as a language, or with something that is parasitic upon tensed language - not the other way around.     

Competing Conceptions of Diagnostic Reasoning – Is There a Way Out?

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