The relationship between ethnicity,Christian orthodoxy,and mental health

Although researchers have noted differences in the role of religiosity in the lives of people from different ethnic backgrounds, the components of religion's influence (i.e., membership and orthodoxy) on mental health have not been previously examined. In the current study, Christian participants’ Christian Orthodox Scale (COS) scores were used to predict scores on mental health. As hypothesized, African Americans with higher COS scores exhibited fewer mental-health problems than did all ethnicities studied with lower COS scores. Implications and future directions for understanding the cultural influence of religion on African Americans are discussed.     

Queer Muslims: between orthodoxy,secularism and the struggle for acceptance

ABSTRACT

The aim of this paper is to concentrate on responses by Muslim scholars to both the Orlando incident and the United States Supreme Court Judgment on same-sex marriage. I first provide some comments on the Orlando incident in relation to the issue of Muslims, violence and homophobia. More importantly and central to my argument, I consider what the import of these responses are for Muslims – especially Muslims who identify as LGBTIQ or at least experience same-sex sexual attraction or participate in same-sex sexual conduct – and also what do such responses suggest about the prospect of same-sex sexuality being seriously considered, understood and accepted within the contemporary Islamic tradition and the possible consequences thereof. I make the case that the Islamic tradition, by way of its self-identified and proclaimed scholarly interpreters and representatives, urgently need to engage with the issue of same-sex sexuality in a more robust, dynamic and imaginative manner or risk a deepening epistemological crisis.     

Arithmaetical Platonism: Reliability and Judgement-Dependence

Philosophical Studies -     

道德与自然:"形上之道"与"形而上学"的本质区别

Both thinkings on Dao in Chinese philosophy and metaphysics in Western philosophy investigate things on a spiritual level that transcends experience, but there are incommensurable differences between them. The objective of “metaphysics” is ontological knowledge about nature from the perspective of epistemological “truth-pursuing”. Western metaphysics is thus a “metaphysics of nature”. Dao in Chinese philosophy, on the other hand, more often manifests itself in “good-pursuing” by means of the internal, experiential pursuit of moral stature and spiritual security. Philosophy of Dao is thus a “metaphysics of ethics”. The cause of this difference can be traced back to the differences between the rational tradition of the West, characterized by the dualism of the subject and the object, and the moral tradition of China, characterized by the integration of man and nature. __________ Translated by Zhang Lin from Lunlixue yanjiu 伦理学研究 (Studies in Ethics), 2007, (4): 62–65     

Knowledge,Cause, and Abstract Objects: Causal Objections to Platonism

Book Information Knowledge, Cause, and Abstract Objects: Causal Objections to Platonism. Knowledge, Cause, and Abstract Objects: Causal Objections to Platonism Colin Cheyne, Dordrecht: Kluwer Academic Publishers, 2001, xvi + 236, £55 (cloth) By Colin Cheyne. Dordrecht: Kluwer Academic Publishers. Pp. xvi + 236. £55,     

The relationship between personal philosophy and effectiveness in counsellors

This study investigates the relationship between the effectiveness of counsellors and their personal philosophy, beliefs and attitudes. There is a review of the relevant literature concerning the qualities and attributes of effective counsellors, with a detailed examination of studies of counsellor philosophy. Two groups (n = 14 and n = 19) of counsellors on training courses were studied. Each participant wrote an account of a ‘Helping Relationship Incident’ which was rated on the 12 dimensions of counsellor ‘perceptual organization’ developed by Combs & Soper (1963). Course tutors gave ratings of the counselling effectiveness of their students. Rank order correlations between judgements of counsellor effectiveness and ratings of perceptual organization/philosophy were made. In both groups statistically significant results were found, adding weight to the hypothesis that a ‘person-centred’ perceptual organization or belief system is an important factor in counsellor effectiveness. The implications for counsellor selection and training are discussed, and suggestions are made for further research on this topic.     

The concept of the simulacrum: Deleuze and the overturning of Platonism

This article examines Gilles Deleuze’s concept of the simulacrum, which Deleuze formulated in the context of his reading of Nietzsche’s project of “overturning Platonism.” The essential Platonic distinction, Deleuze argues, is more profound than the speculative distinction between model and copy, original and image. The deeper, practical distinction moves between two kinds of images or eidolon, for which the Platonic Idea is meant to provide a concrete criterion of selection “Copies” or icons (eikones) are well-grounded claimants to the transcendent Idea, authenticated by their internal resemblance to the Idea, whereas “simulacra” (phantasmata) are like false claimants, built on a dissimilarity and implying an essential perversion or deviation from the Idea. If the goal of Platonism is the triumph of icons over simulacra, the inversion of Platonism would entail an affirmation of the simulacrum as such, which must thus be given its own concept. Deleuze consequently defines the simulacrum in terms of an internal dissimilitude or “disparateness,” which in turn implies a new conception of Ideas, no longer as self-identical qualities (the auto kath’hauto), but rather as constituting a pure concept of difference. An inverted Platonism would necessarily be based on a purely immanent and differential conception of Ideas. Starting from this new conception of the Idea, Deleuze proposes to take up the Platonic project anew, rethinking the fundamental figures of Platonism (selection, repetition, ungrounding, the question-problem complex) on a purely differential basis. In this sense, Deleuze’s inverted Platonism can at the same time be seen as a rejuvenated Platonism and even a completed Platonism.     

The history of philosophy in contemporary philosophy: The view from Germany

Conclusion I have frequently mentioned objective problems and topics in the preceding sections. But what exactly is the force of objective here? As my remarks should have made clear I have been using objective to contrast with purely historical. A purely historical approach never gets beyond reproduction, commentary, and interpretation. I call an approach objective when it involves a philosopher who advances his own theses and claims.This minimal understanding of objectivity (in the context of my remarks in this paper) by no means implies that there are problems and topics, systems of concepts, methods, and similar factors that are eternal, completely independent of the contingencies of history (of philosophy, of the sciences), that are not relative to a language, to a logic, to a model, etc. Indeed whether there are problems, etc., in just this absolute, atemporal sense is itself a question for systematic philosophy. It seems clear that the formulation of a problem can only take place against a cognitive background of some sort and within some conceptual scheme.³⁴ Such an assumption is made by most if not all analytic philosophers. But the fact that a philosophical tradition recognizes conceptual schemes does not make it a purely historical, non-objective philosophy, in the sense already introduced and described. A philosopher who explicitly accepts a certain conceptual scheme proceeds in an entirely objective and systematic (and not purely historical) manner when, within this framework, he formulates his own theses.This paper is the text of a talk. the title is due to Barry Smith.