Teaching Introductory Upper‐Level Religion and Theology Classes

The undergraduate study of religion is predominantly undertaken by non‐majors who are meeting a general education requirement. This means that, while curricular discussions make important distinctions between the work of lower‐ and upper‐division courses, many religion and theology faculty are teaching hybrid courses that we call “introductory upper‐level courses.” These play an introductory role in general education while also serving the study of religion in a more advanced way. Attention to how these courses fit into multiple curricular goals will be important for the scholarship of teaching and learning in religious studies and theology. This essay draws on scholarship about introductory teaching and a survey of faculty about introductory upper‐level courses to argue that the content of such courses should be understood as serving the study of religion at an advanced level, the context should be understood as introducing general education goals, and the goals for intellectual growth must strike a challenging balance between the two.     

Religion As Experience in the Family

The simple fact is that whatever is seen or heard has its impact on the person seeing or hearing it. Anything that is seen and/or heard by a person asks that person to make an explanation to himself about it. As we've seen so many times before, if there is no opportunity to check out the explanation, then that explanation becomes the “fact.” The “fact” may be accurate or inaccurate, but it will be the basis upon which the individual will base his actions and opinions. This is the reason I believe so many children grow up to be adults who see themselves as versions of saints or devils instead of living, breathing human beings who feel.     

Forum: Crafting the Introductory Course in Religious Studies

This series of short essays considers the complex choices and decision‐making processes of instructors preparing to teach, and continuing to teach, introductory courses in religious studies. In a paper originally presented in the University of Chicago's “The Craft of Teaching in the Academic Study of Religion” series, Russell McCutcheon explores a “baker's dozen” of such choices and the larger pedagogical problems with which they are entwined, ranging from classic questions of skill development and content coverage to philosophical concerns around students' identification with their topics of study and institutional concerns around governance and assessment. Aaron Hollander provides a brief introduction and four doctoral students at the University of Chicago Divinity School respond to McCutcheon's essay, widening its scope, testing its applicability, and interrogating its undergirding suppositions from the perspective of early‐career educators in the field.     

Escaping Religion: As Content,Yes; As Process,No

The author states that, although psychology may dismiss religious contents as better suited to other areas of scholarship, it cannot go on dismissing the predicational process that brings religious manifestations about in all known human societies. He suggests that religion is the highest manifestation of the teleological capacity that all humans possess and which motivates human behavior.     

Truth holds as such only if we do not torment it

Abstract

Christopher Bollas: Being a Character: Psycho-analysis and Self Experience. London: Routledge, 1993.

“Unconscious Logic. An Introduction to Matte Blanco's Bi-Logic and its Uses” by Eric Rayner. London: Routledge 1995.     

On the nature of mental models of conditional: The case of If,If then,and Only if

It has recently been reported that forward inferences from if p then q sentences (i.e., from antecedent to consequent) were faster than backward inferences from consequent to antecedent (Barrouillet, Grosset, & Lecas, 2000). The standard mental model theory assumes that this directionality effect is a figural effect due to the order the information enters working memory, whereas we claim that it results from the nature of the mental models that represent oriented relations from hypothetical values introduced by the word If. We tested these hypotheses in an experiment in which adult participants evaluated conditional syllogisms from either if p then q, p only if q, or p if q statements. Contrary to the predictions resulting from the standard theory, the three forms of the conditional provoked a reversed directionality effect and denial inferences took longer to endorse than affirmative inferences for all the forms of conditionals. We argue from these results that mental models of the conditional represent oriented relations instead of mere co-occurrences between events.     

As if Eye to Eye with the Insurance Vendor

No abstract available for this article.     

As the Flocks Gather: How Religion Affects Voluntary Association Participation

This study investigates the relationship between different dimensions of religiosity and voluntary association participation using data from Queen'sUniversity's 1996 "God and Society in North America" survey. I look at the participatory, devotional, affiliative, and theological dimensions of religiosity and examine how they affect voluntary association participation at three different levels: membership, volunteering, and serving on a committee. The results show that all four religious dimensions have considerable, but distinctive, influences on secular voluntary association participation.     

Attendance Matters: Religion and Ethical Affirmation of Gay and Lesbian Sexuality

This paper uses data from the 1974–2010 General Social Surveys to analyze the relationship between religion and ethical affirmation of gay and lesbian sexuality. Religion has become increasingly important in understanding the greater variation in ethical affirmation of same-sex sexuality over this time period. Yet in contrast to previous studies which have emphasized denominational affiliation, orthodoxy of religious belief, or alignment along a left–right political or theological spectrum as the key predictors, this study emphasizes the role of social isolation. With the sole exception of recent Mainline Protestants, religious service attendance is found to be a strong predictor of levels of affirmation regardless of denominational affiliation or level of conservatism, with liberal Christians who attend weekly religious services looking very similar to conservative Evangelicals who attend fewer services. A potential argument explaining this finding is put forth: Weekly attenders of religious services are more likely to be isolated into a narrower institutional field while more occasional attenders may hold identical theological and political beliefs but are more likely to have a breadth of perspective that comes from multiple institutional connections. As such, the barriers to greater affirmation of gay and lesbian sexuality may be less about religion than about social isolation.     

Rethinking Procreation: Why it Matters Why We Have Children

Attempts to explain the intuitive wrongfulness in alleged ‘wrongful life’ cases commonly do so by attributing harmful wrongdoing to the procreators in question. Such an approach identifies the resulting child as having been, in some sense, culpably harmed by their coming into existence. By contrast, and enlarging on work elsewhere, this paper explores the relevance of procreative motivation, rather than harm, for determining the morality of procreative conduct. I begin by reviewing the main objection to the harm‐based approach, which arises out of Derek Parfit's analysis of the non‐identity problem and its implications for preconception cases. Most attempts to avoid the non‐identity objection adopt either an impersonal harm approach or draw on some version of a metaphysical modal counterpart theory to defend a person‐affecting harm account. But here I develop an alternative view. The proposed account construes the wrongness in the considered cases as ‘evil’ rather than harm, and the type of evil in question as being of a non‐grievance, welfare‐connected, collective kind. Understanding the wrongness in this way offers a basis for the view that it matters morally why we procreate, and not just whether or how we do so.