Reception of Analogy of Being in Contemporary Eastern Orthodox Theology

This article examines the relationship between the analogy of being (which is a fundamental principle of Catholic theology and metaphysics) and the most significant contemporary Eastern Orthodox theologians. This question of analogy touches upon the fundamental theological problem of the conceptualization of the relationship between God and creation. Even though there is no analogy in Eastern Orthodox theology, it has two polar positions regarding Western analogy of being—pro and con.     

陌生的邻居:东正教之于中俄相互认知上的障碍性角色

在中俄战略协作伙伴关系的框架下,双方的确没有出现如中美或中国与欧盟之间那样的纷争和冲突,但也缺乏中美、中欧之间相互深刻影响对方的社会进程、经济发展和生活方式变革等积极成果。造成这种矛盾现象的因素固然复杂,但俄罗斯东正教作为远远超出宗教领域的巨大存在,影响着后苏联社会进程的每个方面,却不能被中俄战略协作伙伴关系所考虑,这在客观上必然影响俄中关系,应该是这种战略实施后果不很理想的重要原因。本文探讨两个问题:俄罗斯东正教之于后苏联的超常重要性,以及,中国对俄国的认知绕开东正教因素和无神论政策是不可能的。     

叙事医学中时间性的意义和临床价值

人类通过叙事展现自我,建构历史,叙事寓于时间之中,人的存在也与时间休戚相关。时间、叙事和医学,三者之间有着密切的联系,时间性是医学的五大叙事特征之一。在叙事和诊疗的过程中,叙事者和医生都需要厘清特定事件的逻辑,在时间序列中解释因果关系,寻求解决方案,文学和医学由此有了极强的共通性。叙事医学提醒医务人员关注时间性,并提供了许多具体的方法和案例,来提升医务人员对诊疗时机的把握能力,学会理解患者在医院时空中时间之流的体验,据此培养他们的共情能力,提高诊疗水平,并在积极的反思中,完成自我的成长和救赎。

     

Orthodox Christianity as a transnational religion: theoretical,historical and comparative considerations

In this article I analyse Orthodox Christianity as a transnational religion. In the first section I develop a theoretical argument concerning the relationship among diaspora, transnationalism and Orthodoxy. Seen through these lenses, transnationalism represents a newfound situation connected to the epochal shift from empires to nation-states. I then give a historical overview of demographic trends which shows that in the course of the nineteenth and twentieth centuries millions of Orthodox emigrated to North America and Western Europe; while large Orthodox groups were created in the USA by the early twentieth century, the majority of Orthodox immigrants to Canada, Australia and Western Europe are post-1945 arrivals. I then offer a brief overview of the situation of Orthodox transnationalism in the post-Soviet space since 1989, and argue that in contrast to that situation, it is the experience of migration that is most accurately captured by the label of religious transnationalism. Lastly, I conduct an initial comparison of North American and European experiences. The current fragmentation of Orthodox jurisdictions reflects the creation of autonomous church organisations or groups of parishes that extend the jurisdictions of Mother Churches into the host states. I contemplate the consequences of religious transnationalism for future developments.     

Between Minimal Self and Narrative Self: A Husserlian Analysis of Person

The distinction between minimal self and narrative self has gained ground in recent discussions of selfhood. In this article, this distinction is reassessed by analysing Zahavi and Gallagher’s account of selfhood and supplementing it with Husserl’s concept of person. I argue that Zahavi and Gallagher offer two compatible and complementary notions of self. Nevertheless, the relationship between minimal self and narrative self requires further clarification. Especially the embeddedness of self, the interplay between passivity and activity, and the problems of uniqueness and persistence are better understood with Husserl’s analysis of person and its central concepts of position-taking, habitualities, and overall style. The embeddedness of self is elucidated by outlining how person is related to its environment, to other people, and to its past. This relational notion of self is both passively constituted and actively shaped: person mediates between minimal self characterized by perspectival ownership and narrative self based on authorship.     

Self and Identity in Later Life: Protecting and Enhancing the Self

Self and identity are central concepts in the social and behavioral sciences for multiple reasons. At least three major research traditions focus on the self. First, sociologists view the self as a primary bridge between social structures and individual attitudes and behaviors, as a mechanism by which social structures and individuals affect and are affected by each other. Second, self and identity are viewed as cornerstones of well-being. Thus, social and behavioral scientists have documented important links between the self and physical and mental health, role performance, the quality of interpersonal relationships, and subjective well-being. Third, the self is conceptualized as a central motivating force in human behavior. Issues as diverse as self-selection into specific environments, defense mechanisms, and the desire and ability to break addictive behaviors have been informed by attention to the motivational force of the self. This latter tradition serves as the conceptual bedrock of this paper. This paper examines three components of the self: self-efficacy, self-esteem, and a sense of authenticity. The first two have received substantial theoretical and empirical attention; the latter, much less. I argue that this unequal distribution of scientific inquiry is a result of too much emphasis on the motivation to protect the self, to the neglect of motivation to enhance the self. I make a case for the particular importance of examining self-enhancement in late life.     

The Embodied and Contingent Self in Later Life: A Narrative Understanding

This article examines a narrative understanding of identity and discusses its relevance within the sociocultural contingencies of the postmodern age. Providing an historical overview of understandings of the self, Meador traces the lineage of the self from Augustine through contemporary theories of identity. He focuses on the narrative concept of identity, acknowledging the existence of multiple narratives—those that individuals tell about themselves and those told by others. Finally, he explores the transformative potential available within this context for those in their later years.     

Self and Social Judgments of Ability: Beyond Distributional Information

ABSTRACT

In a given domain, low-skill individuals typically evaluate the ability level of other people more favorably than high-skill individuals. The current study tests whether this tendency continues to occur even when people have unambiguous distributional information available through which to judge others. Students received distributional information detailing their percentile rank in a statistics course and the percentile rank of another student in the course. Then, students were asked to evaluate their own and the other students' statistics ability. Students evaluated the other person's ability more favorably when their own rank in the course was low rather than high. Therefore, people may use themselves as a standard of comparison when they judge others even when more diagnostic sources of information are available.     

Psychopathology and the self: Human actors,agents, and authors

The articles included within this special issue of the Journal of Personality all conceptualize psychopathology as the result of problems in human selfhood. As such, they implicate a wide assortment of self-related constructs, from self-objectification to self-esteem, in the etiology and maintenance of psychopathology, and they point to interventions designed to alter these self-processes in order to alleviate suffering. In this commentary, I reinterpret and reorganize many of the ideas presented in the articles from the standpoint of a tripartite perspective on the reflexive human self. The self is first and foremost an inherent duality of I and Me. Psychologically speaking, the I/Me dynamic plays out in three different guises—the self as (1) social actor, (2) motivated agent, and (3) autobiographical author. Problems in human selfhood as they pertain to psychopathology may be profitably reconceived in terms of the corresponding performative styles expressed by social actors, the motivational agendas of values and goals that energize human striving and determine self-esteem, and the internalized life stories that human beings, as authors of the self, fashion and narrate to make sense of the reconstructed past and imagined future.     

On the Ruins of Orthodox Marxism: Gender and Cultural Studies in Eastern Europe

This article reflects on the difficultrelationship between Gender Studies and socalled `Culturology' in post-Soviet academia.Both approaches deal with culture but the modesof analysis differ significantly. The articleargues that Western feminism and Gender Studiesas its academic output challenged the methodsand paradigm of cultural analysis inpost-Soviet academia which was and still isimplicitly based on Marxist-Leninist premisesof social research. The article then goes on toanalyse why Gender Studies as well as Feminismare often perceived as `imported products' forwhich reason their reception in post-Soviethumanities is rather problematic. Brieflyspeaking, the intellectual potential andmethodological grounds of Gender Studiesremain questionable for scholars in post-Sovietuniversities.     

Your Body is a Temple: Conversion Narratives in African-Led Eastern European Pentecostalism

The word conversion has a multitude of meanings within religions. For Pentecostal Christianity in particular it is spoken of essentially as an external act of religious change. In Pentecostalism, therefore, to convert is to move to the Christian faith and it usually implies making a personal decision for Jesus Christ. In the Church of the Embassy of the Blessed Kingdom of God for all Nations, a majority of its members have gone through this transition and in the process presented their human bodies to God as temples within which His Spirit now comes to dwell. The metaphor of the body is particularly strong in Pauline thought and it is one that enables a useful appreciation of conversion in Pentecostal spirituality.     

Habitus and the storied self: Religious faith and practice as a dynamic means of consolidating identities

It is increasingly argued that individuals comprise multiple selves, and from this it follows that they manifest many identities. During my research among British Quakers, I found that there is, furthermore, an implicit tendency to articulate these several selves in order to promote, consciously and/or unconsciously, a measure of coherence, of unity, and of harmony. Newcomers to meeting on Sunday mornings came with identities that they presented either overtly or covertly as disjointed or lacking coherence, because of their experience of other faiths or perhaps because of the absence of ‘religion’ in their lives. It is possible that their participation in the Quaker meeting provided a means by which their several identities might be brought into consonance. We might say that the storied selves that individuals plotted separately came increasingly under the rubric of a single, overarching narrative, signified for example in the expression ‘coming home’. Switching metaphors, the Quaker meeting as habitus provided the several scales from which individuals constructed or improvised their own score. Although I would not claim that this is a neat, linear process open to precise analysis and theoretical closure, it does seem suggestive of a dynamism in identity formation prompted by the re‐discovery of religious faith and practice that may be pervasive in late modern societies.     

Self and identity in social anxiety disorder

Models of social anxiety (SA) place the self as an organizing and causal center involved in the maintenance of this condition. An integrative conceptual framework for the understanding of the self is used to review the literature on the self in SA. Two main distinctions are emphasized: the self-as-a-subject (I-self) versus self-as-an-object (Me-self), and the evolutionary-based distinction of social rank versus affiliation. We argue that (a) although much progress has been made in understanding the association between SA and Me-self, the association between SA and I-self remains largely unexplored (with the important exception of anxiety-related processes in social situations); and (b) experiences and representations of the self in SA center on social rank. We suggest that in SA, social rank themes constitute the linchpins of identity, defined as the content and structure of the Me-self. We speculate that processes related to low social rank contribute to the focus on representational (Me), rather than experiential (I), self-aspects. Finally, we delineate the ways in which such an understanding may direct and refine the construction of novel, individually tailored, therapeutic approaches.     

Omniscient gods and precision and intent in rituals: the case of Orthodox Judaism

ABSTRACT

Social scientists who study the minds of gods claim that the omniscient gods of monotheistic religions are aware of the intent of their followers, unlike gods who are not omniscient. For this reason, omniscient gods do not place emphasis on their followers’ precision in carrying out rituals, focusing rather on the intent and/or identity of the practitioners. The present article challenges this perception by focusing on several spheres of Orthodox Judaism in Israel. In each of these spheres, less attention is paid to the actual intent and identity of those practising the ritual, with far more attention directed to not only the actual execution of the ritual, but also the precision with which it is executed. Moreover, when rituals of healing are involved, imprecise or incomplete execution of such rituals can be used to explain their failure.     

Self and Identity Among Aging Immigrants in The Joy Luck Club

This article uses George Herbert Mead's theory of symbolic interaction to examine self and identity among aging immigrants in Amy Tan's novel The Joy Luck Club (1989). Social scientists have largely bypassed analysis of fictional accounts of the Asian diaspora. My motivation for employing Mead's theory is to extend social scientific analysis to novels on aging and ethnicity. By examining self-narratives in fictional representations of the aging immigrant experience, I assess how identity develops out of particular social conditions and is achieved through social, psychological processes. Despite some limitations, symbolic interaction offers insights into the process whereby the present brings reinterpretation of the past and individuals are compelled to assign meaning to their life histories.     

Orthodox Christianity in Italy: historical continuity and social discontinuity

From the historical point of view, the presence of Orthodox churches in Italy is a reality established over several centuries; from the sociological point of view, however, their presence is a new phenomenon. As a result of the significant processes of immigration from Eastern Europe over the last 15 years, their importance within the social and religious contexts has grown considerably, to the point that Orthodoxy is rivalling Islam as the second-largest religion in the country. In this article I aim first of all to provide a historical framework for the relationship between the ‘Western world’, especially Italian, and the ‘Eastern world’ of Orthodoxy. Then I shall briefly analyse two examples of different interactions between Orthodoxy and the Roman Catholic context in Italy: the Montaner parish and the monastic community of Bose. Finally I shall present some outcomes from the first research project on the presence of Orthodox churches carried out in Italy during 2011, illustrating the mapping of the spread of the various jurisdictions in the Italian regions, and deepening some elements such as the relationship with the Italian state, the leadership of the various communities and the dynamics of interaction between the Orthodox churches and Catholicism.     

Assessing and treating sexual dysfunctions in Orthodox Jewish couples: a summary of 41 consecutive cases

ABSTRACT

Orthodox Jews are a distinct subgroup with specific beliefs and values towards sexuality, reproduction, modesty, and openness to mental health treatment. This paper reviews the treatment of 41 Orthodox Jewish couples who presented for sex therapy. Most couples were referred by a rabbinical leader. The most common presenting problem was an unconsummated relationship; present in 27 couples. In 34 couples the initial presenting complaint was a male sexual problem yet in 20 of 41 couples both partners described having some sexual problem. Almost 50 per cent of both men and women were also diagnosed with a comorbid psychiatric disorder, which was almost always previously undiagnosed. The most common presenting problems were vaginismus, male inhibited arousal, and/or inhibited male orgasm. Two case examples illustrate some adaptations to assessment and treatment that can be helpful in treating sexual problems in Orthodox Jewish couples.