Genealogy of Morality and Law

In order to clarify the relationship between morality and law, it is necessary to define both concepts precisely. Cultural realities refer to concepts which are more specifically defined if we focus towards the genealogy of those realities, that is to say, their motivation, function and aim. Should we start from legal anthropology, comparative law and history of law, law arises as a social technique which coactively imposes ways of solving conflicts, protecting fundamental values for a society's co-existence. Values subject to being protected are proposed by morality, the latter making subordination of law to morality inevitable. This explains that a great number of modern constitutions include a reference to fundamental moral values, that is to say, they have explicitly positivised moral contents. Legal reasoning, at all levels and expressions, needs to appeal to the aforementioned values. Constitutional reasoning, international law, legislative activity and judicial practice are studied to verify the latter. This subordination of law to morality sets out a serious problem: moralities are cultural realities which are only valid for a specific society. In order for law not to fall in a not very rational legal relativism, law should not be subordinated to morality, but to ethics, the latter understood as cross-cultural morality. The Universal Declaration of Human Rights was a step forward in this sense.     

多元文化论与跨文化心理学的发展

多元文化论强调文化因素对心理学研究的重要性。它主张文化的多元性和平等性,反对跨文化心理学研究中的“文化帝国主义”倾向。在多元文化论的影响下,跨文化心理学开始摆脱“欧美中心主义”偏见,出现了普遍性研究策略和特殊性研究策略相结合、跨文化心理学与文化心理学、本土心理学相结合的趋向。     

Multiculturalism in Britain and the Political Identity of Europe

The United Kingdom has traditionally been united by culture not ethnicity. Immigration has started to threaten this identity because of racism, lack of forethought and ill-conceived multiculturalism. The storm over Archbishop Rowan Williams' Sharia speech revealed how Islam in particular poses a problem. Williams is right to advocate more political pluralism in the face of variegated religious identities which exercise strong social influence but this needs to be an ‘organicist’ rather than ‘liberal’ pluralism, if Britain's political and religious inheritance is not to be threatened. The Christian character of Britain actually protects a certain pluralist variety and the role of other faiths, because of the peculiar character of Christianity.     

Free Speech and Multiculturalism In and Out of the Academy

The debate over hate speech in the United States and the accompanying changes in the political culture of the university provides an opportune case to explore the impact of changing norms of free speech on political tolerance toward unpopular groups. I offer a theory of opinion change that identifies the population groups that should be most susceptible to the new norms against hate speech that originated on college campuses around the country in the 1980s. The predictions from this theory are tested using a battery of tolerance items asked repeatedly in General Social Surveys gathered between 1976 and 2000. The analysis shows that the intellectual campaign against hate speech has significantly reduced support for the free speech rights of racists. This retreat in levels of tolerance is most evident among college students who were educated since the mid-1980s, when debates over multiculturalism and political correctness reached their peak. At the same time, levels of tolerance for nonconformist ideas and lifestyles have remained generally high among today's college students and are almost always significantly higher than the national average. The general stability in aggregate levels of tolerance both in the general population and in various demographic groups only serves to highlight the few dramatic changes that have taken place.     

Multiculturalism,liberal fundamentalism and banal nationalism: Dilemmatic aspects of Dissolving the Diaspora

In this commentary I point to some inherent tensions within the article Dissolving the Diaspora. First, I suggest that the author may be in danger of underestimating the extent to which the values of the multiculturalism promoted in the article rely upon an acceptance of the incorrigible stats of culturally‐specific ideologies of liberalism. Second, I point to the way in which the author adopts a banal nationalist frame of reference whereby constructs such as ‘society’ and ‘polity’ and understood to be conterminous with ‘nation‐state’. I suggest that, in this respect, the author may be in danger of overlooking the ways in which the same liberal values which under pin an advocacy of multiculturalism might also be associated with utopian visions of transnational or cosmopolitan forms of solidarity and polity. Copyright © 2008 John Wiley & Sons, Ltd.     

Multiculturalism and Group Therapy in the United States: A Social Constructionist Perspective

Multiculturalism encourages the inclusion of the broad range of cultural differences that exist in society into our therapeutic dialogues. This paper examines multicultural group therapy through the perspective of social constructionism. Emphasis is given to the unacknowledged and unspoken imbalance of power that exists in psychotherapeutic contexts. The concepts of multiple individual identity and cultural representation are discussed and illustrated with case examples. Clinical considerations for the multicultural group therapist are provided.     

Moral identity and education in a multicultural society

In answering the question, “Which moral identity has to be developed in a multicultural society?” we draw a distinction between public and non-public identities of persons. On our view, a liberal democracy is characterized by a specific conception of these two central components of moral identity. In section 2, we concentrate on the public identity, while, in section 3, the nonpublic identity is the centre of interest. In explaining these main components of moral identity, we will appeal to those aspects of identity as set out by Rorty &; Wong which are constitutive of moral identity.     

Multiculturalism as a dimension of school climate: the impact on the academic achievement of Asian American and Hispanic youth

Multiculturalism constitutes an important element of school climate, but the relation between perceived multiculturalism and academic achievement has not been widely studied. This study examined the influence of students' perceptions of school support for multiculturalism on academic achievement among 280 Asian American and Hispanic youth, including ethnic identity and ethnocultural empathy as potential mediators. Results of structural equation modeling revealed that perceived multiculturalism was significantly positively related to ethnocultural empathy for Asian Americans and Hispanics, and that ethnocultural empathy, in turn, was predictive of academic achievement for Hispanics only. Results of bootstrapping to test for mediation effects revealed ethnocultural empathy to be a salient mediator for Hispanic youth. Although ethnic identity did not mediate the link between multiculturalism and academic achievement, ethnic identity was significantly predictive of achievement for Hispanics. On the whole, these findings suggest that fostering a school climate supportive of multiculturalism may improve empathy toward ethnic out-groups. Furthermore, schools that promote compassion and tolerance for diverse ethnic groups may achieve better academic outcomes among Hispanic youth.     

On the value of genealogy,materiality, and networks: a response

In response to the challenges posed by Steven Engler, Martha Finch, Mark Gardiner, Laura Harrington, Paul Johnson, and Michael Stausberg, this essay fleshes out key terms in More than Belief (2011), including genealogy, materialism, non-reductionism, and networks, showing their value in researching and theorizing about religion.     

Beyond the Ethnic‐Civic Dichotomy: Cultural Citizenship as a New Way of Excluding Immigrants

In European Union (EU) countries, public debates about immigrants and citizenship are increasingly framed in cultural terms. Yet, there is no agreement within the citizenship literature on whether a cultural citizenship representation can be distinguished from the more established ethnic and civic representations and on how its measures relate to anti‐immigrant attitudes. The present study tested measures of citizenship representations among high school students (N = 1476) in six EU countries (Belgium, France, Germany, Hungary, the Netherlands, and Sweden). Factor analyses favored a three‐factor model of citizenship representations (i.e., ethnic, cultural, and civic factors), which showed partial metric invariance. Across countries, ethnic and cultural scales correlated positively with each other and negatively with the civic scale. Moreover, ethnic and cultural scales related positively and the civic scale negatively to anti‐immigrant attitudes. However, when analyzed simultaneously, relations of the ethnic scale with anti‐immigrant attitudes were no longer significant, while those of the cultural and civic scales proved to be robust. Implications of these findings are discussed.     

EMG Activity as a Function of the Performer's Focus of Attention

In previous studies of attentional focus effects, investigators have measured performance outcome. Here, however, the authors used electromyography (EMG) to determine whether differences between external and internal foci would also be manifested at the neuromuscular level. In 2 experiments, participants (N = 11, Experiment 1; N = 12, Experiment 2) performed biceps curls while focusing on the movements of the curl bar (external focus) or on their arms (internal focus). In Experiment 1, movements were performed faster under external than under internal focus conditions. Also, integrated EMG (iEMG) activity was reduced when performers adopted an external focus. In Experiment 2, movement time was controlled through the use of a metronome, and iEMG activity was again reduced under external focus conditions. Those findings are in line with the constrained action hypothesis (G. Wulf, N. McNevin, & C. H. Shea, 2001), according to which an external focus promotes the use of more automatic control processes.     

Executive Cognitive Function as a Correlate and Predictor of Child Food Intake and Physical Activity

Investigated were relations among executive cognitive function (ECF), food intake, and physical activity in 184, fourth grade children. It was hypothesized that self-reported ECF proficiency would predict greater self-reported fruit/vegetable intake and physical activity, but less “snack food” intake. Structural models demonstrated that ECF was significantly correlated with less concurrent snack food intake and greater concurrent fruit/vegetable intake, but not physical activity. Baseline ECF also significantly predicted greater fruit/vegetable intake and physical activity four months later, but not snack food intake. One implication is to promote ECF as a correlate and predictor of food intake and physical activity in children by providing opportunities for youth to practice newly developing ECF capacities.     

Power,communion and satisfaction: Authenticity as a common mediator in China

We investigated the mediating effect of authenticity on the ability of power and communion to predict feelings of satisfaction in work, romantic and friendship roles in a Chinese sample. That authenticity mediates the effect of power on satisfaction in specific roles has been previously demonstrated in studies with Western participants, and this study sought to replicate these findings in an East Asian context. Furthermore, given the importance of communion in maintaining Chinese satisfaction, our second aim was to extend previous studies by testing whether authenticity mediates the effects of communion on Chinese satisfaction. One hundred and fifty Chinese participants completed the surveys addressing work, romantic relationships and friendships. The results reveal that both power and communion are significant predictors of Chinese satisfaction but their impact differed according to relationship type. Power and communion significantly predicted satisfaction in an interactive manner in business roles, but did so in an additive manner in close roles. More importantly, authenticity mediated the effects of both power and communion on Chinese satisfaction. These results show that authenticity is one of the common essences in the prediction of power and communion to Chinese satisfaction.     

Reliability as a virtue

This paper explores what constitutes reliability in persons, particularly intellectual reliability. It considers global reliability, the overall reliability of persons, encompassing both the theoretical and practical realms; sectorial reliability, that of a person in a subject-matter (or behavioral) domain; and focal reliability, that of a particular element, such as a belief. The paper compares reliability with predictability of the kind most akin to it and distinguishes reliability as an intellectual virtue from reliability as an intellectual power. The paper also connects reliability with insight, reasoning, knowledge, and trust. It is argued that insofar as reliability is an intellectual virtue, it must meet both external standards of correctitude and internal standards of justification.

Global basic structure and institutions: The WTO as a practical example

In this article, I discuss the location of the sources of global poverty and injustice. I take it as granted that the members of the globally lowest income group live in unacceptable conditions and suffer from injustice. Yet the source of this injustice is a debatable question. Often the existing global institutions are seen as major causes behind this injustice. By taking the World Trade Organization (WTO) negotiations as a practical example, I aim to show that blaming the institutions as such can lead to misguided conclusions. The WTO, in fact, is quite just if one merely analyses its institutional structure. I argue that the major source of injustice are rather the prevailing power structures and the conduct of individual governments within this institutional framework, in other words the metaprocedural unfairness in the trade negotiations. I further argue that applications of Rawlsian theory of justice tend to be misleading at the global institutional level, as they focus disproportionately on the institutional structure, and tend to underestimate the relevance of the conduct of governments and the existing power structures, which allow powerful countries to use the institutional framework unjustly in their favour.     

Ethnography as Pedagogy: Learning and Teaching in a Religion Department Internship Class

Internships and other experiential education courses in Religious Studies departments particularly benefit from careful pedagogical preparation. In addition to the usual components of conceptual content and skills, these courses require knowledge about and understanding of human communication and interaction and organizational function. To be successfully collaborative in the classroom and with Community Partners for learning and service, students and teachers need tools for participant observation, integration of data and response, and reflection. This article proposes and discusses using 10 strategies of ethnography as a pedagogical frame. Developed in an internship class, these ten tools are demonstrated through teacher discussion and reflection and students’ written work. Specific connections to the field of Religious Studies are highlighted. The article is written in the hopes of stimulating additional conversations on how experiential learning and teaching, specifically the use of ethnography, can be effectively and appropriately used in Religious Studies courses.     

BDSM as a Playful Learning Site for Qualitative Complexity

Abstract

Through an autoethnographic and transdisciplinary discussion of BDSM practice, the article articulates BDSM as a performative playful space with high potential for experiential learning, where conventional ways of sensing, feeling, thinking, valuing and acting, and social rules and hierarchies are rendered uncertain, negotiable and full of possibilities. BDSM can foster a sensibility to qualitative complexity through a heightened corporeal, sensual, emotional and (aesth)et(h)ic experience. It trains a potent sagacity that may be further mobilized in social learning processes, eventually helping us navigate beyond today’s unsustainable times.     

Counselor training for Chinese international students in a United States graduate program: Experiences during training and after returning to China

An interpretative phenomenological analysis explored the experiences of former Chinese international students trained as counselors in a United States-based program (n = 9), both with respect to training and work experiences upon returning to China. Themes included strong counselor identity, struggles with adapting to mental health policies in China, and complications acclimating to training in the United States. Suggestions for educators include emphasis on international education and adjustments to hiring practices.     

Teaching Early Modern Philosophy as a Bridge between Causal or Naturalistic and Conceptual Thought

It is a challenge in teaching early modern philosophy to balance historical faithfulness to the arguments and concerns of early modern philosophers and interpreting them as relevant to the kinds of thinking that contemporary undergraduate students find plausible. Early modern philosophy is unique, however, in applying modern scientific method directly to problems concerning nonphysical aspects of reality that our contemporary scientific thought, and with it mainstream contemporary culture, no longer find amenable in their own, independent right to reliable reasoned approaches. At the same time, early modern philosophy often also takes seriously purely conceptual or logically consequential thought in the investigation of these topics, as our mainstream contemporary culture does not. This kind of thought, we argue, is distinctive of philosophy in general and appropriate to nonphysical aspects of reality. Early modern philosophy, then, offers a bridge between the kind of reasoned, objective thought our mainstream culture finds plausible and thought about nonphysical reality or, in general, the thought that characterizes philosophy.