Conceptual Constructs and Social Classes: A Review of Capitalizing Religion

Capitalizing Religion is a good addition to the growing number of works in the last decade that examine the intertwinings of religion, spirituality, and capitalism in the neoliberal present. Through an examination of scholarly discourses on modern religion and contemporary fiction and spirituality manuals, Martin demonstrates how, within the consumer capitalist present, the ideologies of individualism, consumption, quietism, and productivity shape conversations, habits, relationships, and fantasies. Martin tells us that the goal of social theory should be to account for how individuals and their choices are propelled by the material, historical, and structural forces that constitute them. He is a writer who has long been particularly attentive to the fact that “religion” is not some particular entity that exists “out there” that can be examined, but rather a bounded construct whose definition – through processes of inclusion and exclusion – performs works of distinction that benefit some interests, groups, and individuals to the detriment of others. Capitalizing Religion reminds us that the choices that many sociologists of religion make in dividing social formations into categories such as “religious,” “spiritual,” “institutional,” “individual,” or “paranormal” don’t just describe the world, but rather attempt to constitute it through taxonomies that are anything but natural and given.     

Sensuality and venality in Bangkok: The dynamics of cross‐cultural mapping of prostitution

The dynamics of cross‐cultural cognitive mapping is examined, from a Schuetzian perspective, on the example of the changing images formed by farangs (white foreigners) of Thai girls engaged in “open‐ended” tourist‐oriented prostitution, a vaguely‐defined, gray area lying between “full‐fledged prostitution” and “straight” sexuality. The newcomer farang, unable to grasp this culture‐specific category, initially tends to refuse to label the girls as “prostitutes,” but, with growing experience, tends to apply that label to them, without, however, thereby resetting the boundaries of his cognitive map. He thus fails to make the transition from strangeness to familiarity with the host culture, as conceived by Schuetz—since he continues to impose the crisp categorizations prevalent in his culture of origin, on a situation which is fuzzily conceived in different categories by the hosts. The case study exemplifies the difficulties of a cross‐cultural definition and identification of prostitution.     

The morality of faith in Martin Buber and William James

Some philosophers have become atheists because of “intellectual probity.” Martin Buber relates two occasions during which he advocated his view of the term “God” and rejected alternative perspectives. He never justified the basis for either his advocacy or his rejection, yet both play an important role in all his writing, especially his specific type of Zionism. Using what has been called the mere theism of William James’ “The Will to Believe” and the criteria for faith that James advances in that essay illuminates both Buber’s general view of the divine and more particularly his Zionism. Once Buber, no less than James, is understood as a mere theist the basis of what he accepts and what he rejects as true religion becomes clearer. Buber’s theism meets James’ requirement of being a live, forced, momentous option and his Zionism also strives to meet those standards.     

Martin Buber’s Myth of Zion: National Education or Counter-Education?

If national education is, as Ilan Gur-Ze’ev thinks, inevitably a matter of agents for and victims of a national system, only a “counter-education” can correct it. Martin Buber shared many of Gur-Ze’ev’s concerns, but advocated a more positive view of national education. This essay examines Buber’s development of his pedagogical theory in its context, notes his influence on several educational models, investigates how his view of national education either continues or is ignored in the modern State of Israel, and shows that his positive view draws not only on his “I-Thou” dialogical insight but also on his advocacy of a myth of Zion, a myth that provides an alternative not just to the dominant myths in Israel today but also to Gur-Ze’ev’s counter-education.     

The “Other” in Maimonidean Law

This paper traces Maimonides' attitudes toward the Jewish “other,” primarily the heretic. Maimonides ruled more harshly in the case of heretics than did his Talmudic sources. He imposed normative punishment, where the Talmud often made do with divine reproof. By and large, Maimonides sees the heretic (along with the informer) as a threat to the religious (or physical) integrity of the community, and his penology in their case is more political than judicial. He relaxes some of the more stringent requirements of halakhic procedure, but also defines the punishment as discretionary. This policy reflects a heightened use of one Talmudic source and the vigorous reinterpretation of Scriptural precedent (Num. 15:30; Deut. 15:30; Joshua 22), but it also parallels Islamic patters of ideology and law. The paper then turns to Maimonides' treatment of the Karaites. Joseph Kapah rightly claimed that as seen in both the Commentary to the Mishnah and the Code, Maimonides' first considered Karaites to be quintessential heretics. But eventually, he took into account Karaite familial and social realities and came to view them much more leniently; he never excused “turncoat Rabbanites.” Maimonides rested his argument on the so-called “captured infant” model of the Talmud, but he also carried this model's implications beyond their (originally) intended limits, suggesting that his intentions were rhetorical. Additional references by Maimonides to Karaites indicate that his attitude toward them was nuanced.     

From Ode to Sport To Contemporary Aesthetic Categories of Sport: Strength Considered as an Aesthetic Category

The standpoint of this paper is the distinguished Ode to Sport from Pierre de Coubertin, specifically the second part of the elegy, the one concerning beauty. Starting with “O Sport, you are Beauty!”, Pierre de Coubertin mentions, beyond beauty, an assemblage of aesthetic categories such as sublime, abject, balance, proportion, harmony, rhythm and grace. He also mentions strength, power and suppleness. Although the first quoted categories are general categories of aesthetics, it seems quite relevant to emphasize the need of the author to introduce specific categories that fits to body movement and sport, such as strength, power and suppleness. There is no doubt that the first group of categories also fits to sport and body movement, but it equally fits to different forms of art, while strength, power and suppleness can only be literally applied to sport and performing arts.

The purpose of this paper is to analyze strength as an aesthetic category of sport, developing three main arguments: the feeling of achievement and its conservation, the fight against gravity and the multiple forms of strength’s expression.

It is concluded that strength can improve the communicative power of sport and its emotional appeal. In sports such as gymnastics, diving or synchronized swimming, the appreciation of strength exhibited by the athletes communicates to the observer some king of ease and lightness that enhances the aesthetic judgment. In other sports like weightlifting, sumo or rugby, effort and heaviness are stamped on the athlete's faces, what contributes to a sort of communion between the observer and the athlete that can also improve the aesthetic experience.     

Embracing Footy: The Sporting Dimensions of Australian Muslim Identity in Greater Western Sydney

Australia's most popular spectator sport is Aussie Rules football, administered by the Australian Football League (AFL). The 2012 debut of a professional Aussie Rules team for a growing and culturally diverse part of Sydney represents the culmination of efforts by the AFL to make inroads into the rugby-league-obsessed, poor and predominantly refugee and migrant neighbourhoods on the “wrong” side of the tracks in Australia's largest city. In the months before the siren sounded on the Greater Western Sydney Giants' first game, the researcher produced a long-form radio documentary for a religious affairs programme broadcast on the Australian Broadcasting Corporation. It discussed how a religiously diverse part of Australia juggles its negative reputation with a growing, strategically important population, which the sport of Aussie Rules is trying to reach out to, but whose identity is wrapped up in the “rival” football code of rugby league. The documentary's findings are that affiliation with a sport or team is fluid and thought of as a component of Australian Muslim identity; that it reflects attempts by existing power structures to connect with the shifting demographics of the region that is the focus of the documentary; and that it reflects failure or success on-field.     

Performance-Enhancing Drugs,Sport, and the Ideal of Natural Athletic Performance

The use of certain performance-enhancing drugs (PED) is banned in sport. I discuss critically standard justifications of the ban based on arguments from two widely used criteria: fairness and harms to health. I argue that these arguments on their own are inadequate, and only make sense within a normative understanding of athletic performance and the value of sport. In the discourse over PED, the distinction between “natural” and “artificial” performance has exerted significant impact. I examine whether the distinction makes sense from a moral point of view. I propose an understanding of “natural” athletic performance by combining biological knowledge of training with an interpretation of the normative structure of sport. I conclude that this understanding can serve as moral justification of the PED ban and enable critical and analytically based line drawing between acceptable and nonacceptable performance-enhancing means in sport.     

Putting the Protest Back into Protestant

When Martin Luther nailed his 95 Theses to the door of the Wittenberg Castle Church on 31 October 1517, he did so in protest at abuses in Catholic theology and practice. Contemporary times, too, call for protest. The first “protest” concerns the revitalization of education and an increased commitment to intellectual excellence. The second “protest” concerns a recovery of Luther as a figure of protest. While scholars have tamed Luther's dangerous doctrines, the popular imagination still perceives him as an urban legend who spoke truth to power. An expansive notion of scholarship on Luther is required in order to approach a Luther who continues to inspire people around the world. The third “protest” is a critical protest of Luther's religious intolerance, specifically his anti‐Judaism. Christian theologians must acknowledge Luther's anti‐Judaism as central to his theology and radically revise this legacy to promote justice in inter‐religious relations.     

Philosophy as the In-Between

What is the difference between doing philosophy and doing the history of philosophy? Where should the line be drawn between “using” previous philosophers to make one's point and discussing what past philosophers claimed? In trying to confront these questions, this essay starts with a reflection on the difference between doing philosophy and doing the history of philosophy as proposed by the French philosopher Gilles Deleuze, and confronts it with a different one derived from the German philosopher Martin Heidegger. The ideas developed by Heidegger will then lead to a definition of “philosophy” and to some etymology-based reflections on what a “philosopher” is that Plato proposes in his “Symposium”. The essay continues by arguing that, when doing philosophy, it is necessary to return to philosophy's past in order to recoup philosophical momentum. The essay concludes with some reflection on the possible similarities between Plato's characterization of Eros as the first philosopher and the difference between doing philosophy and doing the history of philosophy.     

RESPONSE WITH A SELECT BIBLIOGRAPHY

In this response to the articles in this issue, Southgate considers lessons to be learned in respect of science–religion teaching, and about his edited textbook God, Humanity and the Cosmos. He emphasizes the importance of collaborative work in theology. He then considers issues in evolutionary theodicy raised by other contributors, especially eschatology, divine passibility, and the status of the “only way” explanation of evolutionary suffering. Lastly, he engages with critiques of his work based on a preference for characterizing the disvalues of creation in terms of “mysterious fallenness.” The article is followed by a select bibliography of his published work since 1979.     

Participation profiles of current masters swimmers and their (lack of) retrospective associations with youth experiences

National athlete development models often give little consideration to the multiple ways in which adults might participate in sport (i.e., recreationally or competitively, through sampling or specialization), or their trajectories into specific patterns of adult sport participation. Using adult swimmers' current and retrospective (youth swimming) data, the purpose of this study was threefold: a) to identify profiles of masters swimmers based on participation characteristics, b) to explore demographic differences between profiles, and c) to retrospectively examine these profiles for meaningful associations with youth swimming experiences. Survey data were collected from 205 Canadian masters swimmers with previous competitive youth swimming experience (M age = 44.4, range = 18–85; 60% women, 40% men). Two-step clustering analysis of masters' current swimming participation resulted in three distinct profiles: 1) “low-competitive specializers,” 2) “high-competitive specializers,” and 3) “samplers.” These profiles were not significantly associated with any demographic variables in adulthood, nor did they differ in terms of youth swimming experiences and time to transition into masters swimming. The remarkable homogeneity of social-demographic variables suggests that further work is needed to make masters swimming more inviting to diverse adult populations. Retrospective data revealed disengagement and later re-engagement in swimming that was consistent across masters profiles. Implications of these findings for coaches and programmers, as well as the need to account for adults' potentially complex re-entries into sport after time away, are discussed.     

Buddha,being and the black forest 1

Abstract

While Martin Heidegger is commonly acknowledged as having a significant influence on contemporary philosophy and psychology, there have been comments made about his being a ‘closet Buddhist,’ and many of his later ideas are perceived as mystical. It is argued in this paper that this is because Heidegger is usually understood through a Western framework, whereas many of his later ideas move closer to Eastern thinking.

This paper revisits Heidegger via Buddhism. It examines important parallels and differences between Heideggerian and Buddhist ideas, such as “openness” and “non‐self,” “letting be” and “letting go,” “fourfold” and “inter‐relatedness. This comparison is undertaken against the backdrop of Medard Boss's psychotherapy, daseinsanalysis (Existential Analysis), which Heidegger engaged with extensively. Overall, the analysis illuminates the pragmatics and psychological underpinnings of Heideggerian and Buddhist philosophy, and elucidates the contributions that this understanding can make to contemporary psychology.     

Defining and characterizing organizational resilience in elite sport

ObjectivesOrganizational resilience has been investigated in numerous performance contexts outside of sport, with substantial conceptual and operational variance. Given the growing interest in organizational environments in sport, the purpose of the study was to construct a definition of organizational resilience and identify resilient characteristics of elite sport organizations.DesignUsing the Delphi method, 62 expert panelists working in or with elite sport organizations (n = 45) or having academic experience of resilience in various contexts (n = 17), responded to four online iterative surveys over seven months, yielding both quantitative and qualitative data through item responses and accompanying comments. A reflexive thematic analysis of the integrated data was conducted from a critical realist standpoint.ResultsOrganizational resilience was defined as “the dynamic capability of an organization to successfully deal with significant change. It emerges from multi-level (employee, team, and organizational) interacting characteristics and processes which enable an organization to prepare for, adapt to, and learn from significant change”. The five resilient characteristics identified from the analysis were structural clarity, flexible improvement, shared understanding, reciprocal commitment, and operational awareness.ConclusionsBy proposing a definition of organizational resilience which is appropriate to and endorsed by those in elite sport organizations, and identifying resilient characteristics of elite sport organizations, this study provides an important foundation for future research and practice endeavors in this area.     

Before the rules are written: navigating moral ambiguity in performance enhancement

In 1984, a number of US cyclists used blood transfusions to boost their performance at the Los Angeles Olympic Games. The cyclists broke no rules and dominated the Games, yet were later maligned as cheaters and dopers—they had, it seemed, violated some important norm, albeit one which was neither an official rule nor otherwise easily identifiable. Their case illustrates the moral ambiguity that arises when a performance enhancement is employed in a sport that has not addressed it. This article takes up the crucial question posed by such moral ambiguity: is it ethical to enhance performance through a substance or technology when no rules exist to prohibit it? We first examine ordinary ethical obligations that athletes carry based on their status as moral agents. We conclude that such obligations provide some guidance, but cannot resolve the issue. We then examine arguments that take sport as a unique social practice that presents its own moral obligation not to use performance enhancers. We argue that these ‘spirit of sport’ arguments, developed by McNamee and Loland and Hoppeler cannot resolve the issue either. We conclude that when the rules governing sport are silent on the issue of performance enhancement the constraints on its ethical use are limited at best.     

Responsibilist virtues and the “charmed inner circle” of traditional epistemology

In Judgment and Agency, Ernest Sosa takes “reliabilist” virtue epistemology deep into “responsibilist” territory, arguing that “a true epistemology” will assign “responsibilist-cum-reliabilist intellectual virtue the main role in addressing concerns at the center of the tradition.” However, Sosa stops short of granting this status to familiar responsibilist virtues like open-mindedness, intellectual courage, and intellectual humility. He cites three reasons for doing so: responsibilist virtues involve excessive motivational demands; they are quasi-ethical; and they are best understood, not as constituting knowledge, but rather as putting one “in a position” to know. I elaborate on and respond to each of these concerns. I argue that none of them provides Sosa with a good reason for excluding responsibilist virtues from occupying a central role in his reliabilist virtue epistemology. I conclude that Sosa owes virtue responsibilism an even wider embrace.     

一代大儒熊十力“狂”者人格的心理传记学研究

本文采用心理传记学方法对熊十力人格进行研究。明确了熊十力在家庭、人际关系和学术中“狂”者人格表现；从地缘环境、家庭环境与遗传、书籍文化、同伴因素以及时代背景等方面剖析了熊十力“狂者”人格的影响因素；分析了熊十力“狂者”人格及其生涯形成的整体动力论和心理动力学原因。发现成长倾向和对父亲的深刻认同是塑造熊十力“狂者”人格和生涯走向的深层原因。     

Sport Philosophy Inquiry in 3D: A Pragmatic Response to the (Sport) Philosophy Paradox

A paradoxical attitude exists toward professional philosophy: philosophical inquiry is considered important and complex, but professionals are deemed irrelevant and unnecessary. This paradox doubly affects sport philosophy as evidenced by the field’s marginalization in higher education and sociopolitical discourse. To counter the sport philosophy paradox, I present a pragmatically oriented three-dimensional approach to inquiry that turns the field “inside-out”. A community of engaged, melioratively oriented sport philosophy inquirers in this 3D model collectively conducts theoretical (horizontal dimension), applied (vertical dimension), and instrumental (depth dimension) inquiry. Each dimension is outlined in detail from a professional sport philosophy perspective, and implications are considered relative to the field’s future endeavors.     

TOWARD A WEAK ANTHROPOCENTRISM

In his work on the moral status of nonhuman animals, David Clough rejects the theory of anthropocentrism while accepting its practical importance. He thus leaves theology in a dilemma: reflection on animals should not support the very concept that practical approaches to animals require. An alternative is a “weak anthropocentrism” along the line of Gianni Vattimo's “weak ontology.” A weak anthropocentrism is better suited to a Neoplatonic theory of participation, not the traditional framework of creation out of nothing, and it also can give new meaning to the idea of imago Dei and a Christocentric affirmation of nonhuman value.     

MAN OF SCIENCE,MAN OF FAITH: PIERRE DUHEM'S “PHYSIQUE DE CROYANT”

The essay “Physique de croyant” is an important statement of Pierre Duhem's position on the relation between his science and his religion. Duhem trod a difficult path, some might say an impossible one, in Republican France because he was both a physicist and a devout Catholic. In this essay, using “Physique de croyant” as a touchstone, I explore the way in which he tried to reconcile his conflicting allegiances. There are several strands in Duhem's strategy that need to be teased out. First, Duhem sought to defend his science against the charge that it was materialist and atheist. He did this with his claim, usually called the autonomy thesis, that physics and metaphysics are fundamentally different enterprises—that physics, properly conducted, has no metaphysical implications and requires no metaphysical support. This did not deny metaphysics its rightful territory. Second, Duhem used his segregationist position to defend the Roman Catholic Church against the assaults of the positivist scientism then in favor with the Republicans. Third, he also sought to protect his science against fellow Catholics who wanted to use it for polemical purposes. I develop and evaluate these lines of defense.