Edwards on the Will

Jonathan Edwards' The Freedom of the Will advances an ethical argument concerning the nature of the freedom that a person must have to be considered morally culpable. The view he opposes, that free decisions must be uncaused, is shown to be now common in Western culture, and the results he predicted of that are displayed. His own view, whereby a free decision is one constrained only by moral causes, is shown to be theologically grounded and consistent with ethical responsibility. Mention is made of the virtue ethic he relied upon, and of the predestinarian nature of the account.     

Jonathan Edwards and determinism

This paper argues a new interpretation of Jonathan Edwards's psychological account of human action. In Freedom of the Will (1754), Edwards adapted a sophisticated version of Newtonian determinism to the understanding of human thinking and action. Rejecting a mechanistic determinism, in which antecedent faculties “cause” actions, Edwards instead advocated a systemic view. Thus, rather than the “greatest apparent good” causing the “will,” which in turn caused an action, Edwards claimed that “The will is as the greatest apparent good,” thus grounding a systemic and dynamic account. Misunderstanding of his view has led to much confusion and a failure to properly locate Edwards within the history of American thought. © 1997 John Wiley & Sons, Inc.     

Jonathan Edwards on the Atonement

Evidence suggests Jonathan Edwards' adherence to a version of the penal substitution theory of atonement. Evidence also suggests that Edwards' version of the penal substitution theory requires certain metaphysical commitments about the nature of Christ's relationship to the elect, echoing those issued in his Original Sin 4.3, and elsewhere, regarding the relationship of Adam to his posterity. In what follows, I argue that such evidence points to Edwards' adherence to what has more recently been described in the literature of contemporary philosophical theology as an account of realist penal substitution.     

Honoring Jonathan Edwards

In this response to the papers on Jonathan Edwards's ethical thought by Stephen A. Wilson, Gerald R. McDermott, William C. Spohn, and Roland A. Delattre, I comment on their efforts to show that ideas drawn from Edwards can be successfully appropriated for use in contemporary ethics. I conclude that the four authors build a strong cumulative case for the view that some elements of Edwards's thought can serve as resources for our ethical reflections. But I also argue for a deflationary view of how much of Edwards we will find it feasible to take on board when we engage in the task of working out a religious ethics we might accept.     

Heterosexist discrimination and relational sacrifice of same-sex couples

Drawing on the family stress process model and using data from 141 same-sex couples (N = 282 partners), we examined associations between heterosexist discrimination and relational sacrifices (i.e., willingness and behaviors). We also examined the moderating roles of both partners' internalized homophobia and state-level liberalism on same-sex marriage legalization. Actor-partner interdependence moderation models were conducted. Most of our findings supported hypotheses from the family stress process model. One individual's experiences of greater heterosexist discrimination were related to the partner's higher levels of sacrifice willingness and the individual's own higher frequency of sacrifice behaviors. Such associations emerged (a) among couples living in more liberal states that legalized same-sex marriage earlier, and (b) when the individual's partner reported lower levels of internalized homophobia. Yet the moderating role of an individual's internalized homophobia was the opposite of our hypothesis. When individuals reported high (versus low) internalized homophobia, individuals' experiences of more discriminative events were related to partners' higher levels of sacrifice willingness. Collectively, our study findings highlight that—when investigating how same-sex couples forge and maintain romantic bonds—researchers should consider their experiences in the social cultural context of heteronormativity, which includes the focus on discrimination, stigma, and affirmative laws and policies.     

Adrian Stokes and the portrait of Melanie Klein

This paper focuses on the offer by the art writer Adrian Stokes to commission and pay for a portrait of the psychoanalyst Melanie Klein by the artist William Coldstream. It details some of the precursors of this offer in Stokes's preceding involvement first with Klein and then with Coldstream; her response to this offer; and its outcome and aftermath in Stokes's subsequent writing about Klein and Coldstream.     

Self-presentation and gender on MySpace

Within the cultural context of MySpace, this study explores the ways emerging adults experience social networking. Through focus group methodology, the role of virtual peer interaction in the development of personal, social, and gender identities was investigated. Findings suggest that college students utilize MySpace for identity exploration, engaging in social comparison and expressing idealized aspects of the selves they wish to become. The public nature of self and relationship displays introduce feedback mechanisms by which emerging adults can legitimize images as associated with the self. Also, male–female differences in self-presentation parallel, and possibly intensify, gender norms offline. Our study suggests that social networking sites provide valuable opportunities for emerging adults to realize possible selves; however, increased pressure for female sexual objectification and intensified social comparison may also negatively impact identity development. A balanced view, presenting both opportunities and drawbacks, should be encouraged in policies regarding youth participation in social networking sites.