The nature and rationality of conversion

We can differ in our beliefs, values, interests, goals, preferences, and moral psychologies. How we see things can be different. But in none of these respects is our thinking fixed. Beliefs, values, preferences, moral psychology, and so on can change. And sometimes, the change can be significant enough to warrant talk of a conversion. The aim of this paper is then to investigate the nature and rationality of conversion. What is it to undergo a conversion? What practical or epistemic justification can be given of conversion?     

Scripts,Tricks and Capability Theory: Using an Empirical Window Into the Logic of Achievement to Illustrate How a Critical Addition to Capability Theory Might Work to Guide Action

Capability theory improves our understanding of well being because it takes account of the “conversion” problem: income/wealth/commodities. (IWCs) need to be made effectively available to really increase well being. However, just as IWCs need to be converted into functionings in order to be effective in bringing additional possibilities to a person, our institutions, abilities and environments need to be converted as well to allow them to be used effectively in the same pursuit. Freedom of the press and speech, education and certainly economic independence as well as the democratic political processes themselves are as inert as IWCs without some additional conversion to enable them to do what we have set them up to do. The moniker “conversion factor” is the name of the problem rather than the source of a solution. This paper will explore the possibility that the needed theoretical addition to capability theory might be found by understanding how the elements of the capabilities equation change over time. Using education as an example of a conversion factor, the paper will explore how an addition to the theory might help create effective policy alternatives.     

"实践"的内在张力与话语转换契机的开启--当代马克思主义法律理论研究新探

当代马克思主义法律理论的研究面临着从批判性导向向建设性导向的话语转换的需要。而传统马克思主义法律理论对法律规范意义的一贯抛弃态度,是实现话语转换的困难所在。本文通过回溯马克思的实践思想,发现否弃法律的规范意义并非马克思思想的固有逻辑。而籍由马克思实践思想中所蕴涵着的实践的内在张力性框架,可以把法律的规范意义容纳进来,并在此基础上开启出马克思主义法律理论研究谋求自身内部话语转换的可能和契机。     

William James and the Religious Character of the Sick Soul

The scholarly attention lavished on William James’ case study in the “Sick Soul” lecture in The Varieties of Religious Experience of a man disturbed by the vision of an epileptic patient has generally not approached this case as a religious experience. To deepen our understanding of religious experience, I show that this case study can be understood as religious using elements of the theory of religion expounded throughout James’ text. I argue that it can be understood as a stage in the process of conversion James lays out. The omission of a subsequent stage highlights James’ reasons for rejecting healthy-mindedness as a philosophically adequate perspective and illustrates his claim that the strivings of the conscious mind can stunt the conversion process. Drawing on other philosophical, psychological, and literary texts, I argue that the content of the vision James describes points to solitude as a source of religious disquiet.     

G. Stanley Hall's Adolescence: Brilliance and nonsense

G. Stanley Hall's two-volume work on adolescence is assessed from the perspective of modern psychology, 100 years after he published it. A surprising number of similarities exist between Hall's views of adolescence and our own, and several of those similarities are discussed here. Some of the most striking differences between Hall's views and the views of today's psychologists are also discussed, specifically, Hall's grounding of his beliefs about adolescent development in a Lamarckian evolutionary psychology that assumed the inheritance of acquired characteristics and memories; his views of sexuality, especially masturbation; and his claim that religious conversion is normative in adolescence. The cultural and historical context of Hall's views is then discussed, with an emphasis on how an awareness of the context of Hall's views can enhance our awareness of the context of our own views today.     

Mutuality Relations,Observation, and Intentional Constraints

This commentary focuses on the implications of Stoffregen's (target article, this issue) theory, as they apply to current research on human biological motion. We take up his suggestion that affordances, not events, are perceived and that data generated within event-perception research may reflect conversion of affordance-based perception to "event-based scales." Research on point-light walkers has been classed with event perception; however, results from our current research on perception of point-light sports displays suggest that accurate detection of humans and their actions in these displays may be controlled by complex relations better explained within an affordance-based account. We report the results of an experiment that controlled the presence and absence of relations between biological motion and a discrete environmental object. Detection was best when these affordance-relevant relations were available. Finally, we consider the utility of Stoffregen's ontological distinction as it may inform our understanding of past, current, and future research on perception of point-light walker displays.     

How Shall We Read the History of Ethics?

This response suggests that in writing the history of ethics, it is important to take seriously what the principals wrote and believed, distinguishing it carefully from our own responses to their writings, or from subsequent uses to which their writings may have been put. For example, when reading Thomas Aquinas and Francisco de Vitoria on just war against non‐Christian peoples, forcible conversion and conquest are clearly condemned. Whatever the attitudes of their contemporaries, not to mention later thinkers up to the present, there is no foundation in Aquinas and Vitoria for holy war or “exceptionalism,” American or otherwise.     

“A GREATEST MIRACLE”: STANLEY CAVELL,MORAL PERFECTIONISM,AND THE ASCENT INTO THE ORDINARY

What to make of “the ordinary,”“the everyday,” and their common “eventfulness”? What to think of what Veena Das, in her recent book Life and Words, prefaced by Stanley Cavell, has called our need to “descent into the ordinary”? Is there a parallel figure of “ascent,” again, into the same “ordinary,” that we might we want to juxtapose with it and that resembles the motif of “change,” even “conversion,” that Cavell analyzes at some length in The Claim of Reason and throughout his oeuvre as a whole? And what could be our reasons for doing so? This essay will draw on Cavell's reading of Ibsen's work in the volume Cities of Words to spell out what such an “ascent” might mean.     

The Withdrawal of Human Projection (Book)

It is possible that religious conversion may be particularly likely at certain times in the life cycle. Many psychological studies on conversion have suggested that adoles- cence, a prime time for conflict, identity crisis, and searching, is the most favorable time for religious conversion. This article presents the results of a research (Kose, 1996) based on interviews with 70 native British converts to Islam that revealed conversions are more likely to occur beyond adolescence. The average conversion age was found to be 29.7 years.     

Genetic Moral Enhancement? Yes. Holiness? No

As moral human beings, we deplore our violence and try to rein it in through moral suasion and post-hoc restraint. Could genetic engineering help? Moral enhancement through genetic engineering might predispose us to performing good acts, good deeds. However, good acts alone, theologically speaking, do not count as either morality or holiness. Becoming a good and holy person-in-community is a process of freely chosen character development. While re-creating ourselves genetically to eliminate aggressive acts is not insignificant, such interventions constitute a starting point, not the endpoint, of living a meaningful life in relation to God. Bernard Lonergan’s notion of moral agency requires moral conversion and religious conversion, neither of which could be achieved through gene expression alone. Conversion requires free and intentional participation in moral character development. Finally, we note that salvation according to Christianity is not earned, regardless of a person’s good acts or good moral character.     

Religious Conversion and Personality Change

The question of whether religious conversion causes changes in someone's personality is examined in light of two bodies of literature—the research on personality change and the research on conversion. When the theory and research on personality change is applied to the question of whether conversion causes such change, the answer depends on what level of personality is of concern. Research on the relation between religious conversion and a variety of behavioral, attitudinal, emotional, and lifestyle variables is consistent with this conclusion. Although conversion seems to have minimal effect on elemental functions such as the Big Five traits or temperaments, it can result in profound, life transforming changes in mid-level functions such as goals, feelings, attitudes, and behaviors, and in the more self-defining personality functions such as identity and life meaning. This seems to be so whether the process of conversion is sudden or gradual, active or passive, and to a traditional Western or Eastern religion or to a new religious movement. However, most of the research is retrospective and cross-sectional, and no systematic program of research has ever been sustained. Suggestions for the form of future research are made, and a model for integrating the many factors that must be taken into account and for guiding future research is sketched.     

Where is the phenomenology of attention that Husserl intended to perform? A transcendental pragmatic-oriented description of attention

For the most part, attention occurs as a theme adjacent to much more topical and innovatingly operating acts: first, the intentional act, which represents a destitution of the abstract opposition between subject and object and which paves the way for a detailed analysis of our perceptive horizontal subjective life; second, the reductive act, specified in a psycho-phenomenological sense as a reflective conversion of the way I am looking at things; third, the genetic method understood as a genealogy of logic based on our experiential affective pre-discursive world-life. In this respect, here are some of the leading questions of my investigation: What are the differences and the proximities between these methods and attentional activity? Why is the latter not put to the fore as a method? To what extent is this secondary part played by attention linked to the constitution of phenomenology as opposed to psychology (for which attention is a central theme), and what does it mean for the impossibility of phenomenology to freeing itself completely from psychology?     

Undoing suggestive influence on memory: The reversibility of the eyewitness misinformation effect

Presenting inconsistent postevent information about a witnessed incident typically decreases the accuracy of memory reports concerning that event (the misinformation effect). Surprisingly, the reversibility of the effect (after an initial occurrence) has remained largely unexplored. Based on a memory conversion theoretical framework and associated refined assessment strategy, we report three experiments to demonstrate that suggestive influence can be completely undone. Initially established misinformation effects were eliminated - even after a period of 5weeks (Exp. 3) - through (a) an enlightenment procedure ensuring an adequate representation of the memory task as a search for potentially two contradictory items (instead of "the" single "correct" answer) and (b) using a memory state test that unconfounds the performance contributions of item and source memory by assessing them separately. Specifically, memory for original event details that were the target of misinformation was restored to the level of non-misled control performance, and even beyond (Exp. 3). This remarkable reversibility of misinformation influence highlights the central role of memory conversion processes in the misinformation effect (but does not principally exclude the contribution of traditional interference processes). We discuss the compatibility of our findings with previous research and make suggestions for real-world eyewitness interrogation.     

The free and cued selective reminding test for predicting progression to Alzheimer's disease in patients with mild cognitive impairment: A prospective longitudinal study

Amnestic mild cognitive impairment (aMCI) patients carry a greater risk of conversion to Alzheimer's disease (AD). Therefore, the International Working Group (IWG) on AD aims to consider some cases of aMCI as symptomatic prodromal AD. The core diagnostic marker of AD is a significant and progressive memory deficit, and the Free and Cued Selective Reminding Test (FCSRT) was recommended by the IWG to test memory in cases of possible prodromal AD. This study aims to investigate whether the performance on the FCSRT would enhance the ability to predict conversion to AD in an aMCI group. A longitudinal study was conducted on 88 aMCI patients, and neuropsychological tests were analysed on the relative risk of conversion to AD. During follow‐up (23.82 months), 33% of the aMCI population converted to AD. An impaired FCSRT TR was significantly associated with the risk of conversion to dementia, with a mean time to conversion of 25 months. The FCSRT demonstrates utility for detecting AD at its prodromal stage, thus supporting its use as a valid clinical marker.     

Conversion Studies,Pastoral Counseling,and Cultural Studies: Engaging and Embracing a New Paradigm

This paper is an invitation to explore ways in which the study of conversion, pastoral counseling, and cultural studies may be mutually enriching. The author will provide a survey of contemporary conversion studies with the goal of encouraging pastoral counselors and psychotherapists to include the study of conversion as an integral part of their agenda. It will also suggest means by which the field of pastoral counseling may be beneficial to conversion scholars during a time when the study of conversion is not only enjoying a rebirth of interest, but also an astonishing transformation of meanings, methods, and paradigms. Since conversion studies, once the province of evangelical Christians and rather specialized scholars in the psychology and sociology of religion, now involve anthropologists, historians, theologians, religious studies researchers, and new approaches to the phenomenon within psychology and sociology have emerged, this paper will explore some of these developments. It is time for pastoral theologians and pastoral counselors to re-engage both the phenomenon and study of conversion. It will also argue for an interdisciplinary approach inclusive of various perspectives, one that focuses on specific domains of research and theoretical critique and refinement.     

Post‐conversion experiences of native British converts to Islam

Research¹ has been carried out on native British converts to Islam. It was based on formal interviews with 70 converts to Islam, 50 males and 20 females. Interviews were done in various parts of England. The sample consïsted of 66 English, 3 Irish, and 1 Welsh. Fifty‐one had been Anglicans, 12 Catholics, 3 Methodists, and 4 Jews. The research was designed to find out the pre‐conversion, conversion, and post‐conversion experiences of the converts interviewed. The present article is part of the research, looking at the converts’ post‐conversion experiences with regard to intellectual, moral, and social changes, changes in beliefs and practices, behaviour, and social relations.     

God changes people: modes of authentication in Evangelical conversion narratives

One of the distinguishing characteristics of Evangelicalism is the conversion story. In this article we focus on the conversion stories of interviewees within the setting of several related Evangelical television programs broadcast in the Netherlands since the 1980s. We argue that the conversion story is construed through a particular view on and practice of authenticity. Thus we see that, in the televised conversion story, modes of authentication are at work in what we analytically distinguish as frames, narratives, and strategies of authentication. We argue that the idea of an authentic transformation has changed from a more fundamentalist mode of authentication, emphasizing the subjection of the self to a particular religious narrative, to a more expressive mode of authentication that emphasizes the exploration of the inner, unique self of the interviewee.     

Conversion: The Lived Experience of Third-Generation Seventh-Day Adventist Young Adults

Abstract

This qualitative study was concerned with describing the lived experience of conversion in the lives of third- and greater-generation Seventh-day Adventist (Adventist) young adults. Fourteen participants were asked to describe both their formational faith experiences as well as their conversion experiences. A hermeneutical analysis found that a pattern of overlapping themes emerged across the 14 interviews. Themes for experience of conversion were: (i) Process, (ii) Integrates Intellectual Knowledge, (iii) Integrates Affective Experience, and (iv) Transformational. The findings are discussed from the perspective of Adventist theologies of nurture and conversion, models of faith formation, and literature on research of conversion.     

Hypnotic susceptibility in patients with conversion disorder

Conversion disorder has been associated with hypnotic susceptibility for over a century and is currently still believed to be a form of autohypnosis. There is, however, little empirical evidence for the relation between hypnotic susceptibility and conversion symptoms. The authors compared 50 patients with conversion disorder with 50 matched control patients with an affective disorder on measures of hypnotic susceptibility, cognitive dissociation, and somatoform dissociation. Conversion patients were significantly more responsive to hypnotic suggestions than control patients. In addition, conversion patients showed a significant correlation between hypnotic susceptibility and the number of conversion complaints. These results provide the first evidence of a relationship between hypnotic susceptibility and the presence and number of conversion symptoms.     

Converting interns into regular employees: The role of intern–supervisor exchange

Internship participation has undergone rapid expansion over the past three decades, to a point where today, many graduates and internship host-organisations regard internships as the preferred career entry point into a range of professional vocations. To date, however, there has been a dearth of studies examining factors that can influence the conversion of interns into regular employees with their host-organisations. This study bridges that gap as it involved the collection of data at three time intervals from 303 intern–supervisor dyads (n = 606), in order to determine the key predictors of intern conversion. Findings indicated that although intern–supervisor exchange played a strong role in influencing intern's performance, learning opportunities and satisfaction it did not play a significant role in predicting both the intern's and the supervisor's conversion intentions. Nonetheless, both intern's and supervisor's conversion intentions measured during the internship period did play a strong role in predicting actual conversion to employment at the host-organisation subsequent to the intern's graduation. Thus, this study begins to shed light on the dynamics on intern conversion, as a pivotal early juncture in an employee's career lifespan.