“LOVE YOUR ENEMIES”: USURY,CITIZENSHIP AND THE FRIEND‐ENEMY DISTINCTION

Through an analysis of the Scriptural treatment of usury, a constructive theological analysis of the question of the friend‐enemy distinction as a political category, its relationship to a Christian conception of universalism as determined by being in Christ, and the nature of faithful citizenship is forged. This essay argues that usury is a paradigmatic instance of the friend‐enemy distinction as defined by Carl Schmitt and as such is primarily a political act. The article closes by analysing Schmitt's reading of Jesus’ commandment to love enemies and suggests that after Christ, the friend‐enemy distinction ceases to be political and becomes missiological instead. The implication of this missiological conception is then related back to the on‐going question of usury.     

Evaluations of relational aggression as a function of relationship type and conflict setting

The present study examined influences on girls' evaluations of relational aggression situations. Second‐, third‐, fifth‐, and sixth‐grade girls evaluated four relational aggression conflict scenarios in terms of attributions of aggressor's intentions, evaluator's behavioral response, evaluator's affective state, and how likely the situation was to actually occur. Girls evaluated intentions of a best friend more positively, reported being more mad at an enemy, and perceived conflict to be more likely to occur with an enemy than a best friend. Aggressor intentions in direct conflict scenarios (aggressor said something mean to evaluator) were perceived as more negative than aggressor intentions in indirect conflict scenarios (aggressor said something mean about evaluator to another peer). Younger girls reported intentions of their enemy as being more positive than did older girls. Further, older girls reported intentions of their best friend as being more positive than intentions of their enemy. Older girls also were more accurate in conceptualizing variations in the conflict setting (direct, indirect) and responding in a context‐consistent manner. Findings are discussed in terms of the social‐relational and social‐situational processes that influence children's evaluations of relational aggression and how the current study extends previous research on relational aggression. Aggr. Behav. 26:179–191, 2000. © 2000 Wiley‐Liss, Inc.     

‘The friend of my enemy is my enemy’: Modeling triadic internation relationships

The evolution of internation relationships is studied by means of a mathematical model based on a popular rule of triadic interaction: the friend of my friend is my friend, the friend of my enemy is my enemy, the enemy of my enemy is my friend, the enemy of my friend is my enemy. The rule is shown to lead to the formation and preservation of unipolar and bipolar configurations of nations, with the strengths of relationships, both friendly and conflictual, intensifying through time. These results confirm speculations originally made in static, graph theoretic studies of the balancing of relationships within individuals, small groups and systems of nations.This research was funded by a grant from the World Society Foundation, Zurich, Switzerland.     

Sacred Circle: Symbol of Wholeness in Traditional Persian Art and Architecture

Jung wrote extensively about the archetypal mandala symbol as an expression in many cultures of the centrality and nature of the interplay between human consciousness and divine consciousness. This article investigates—how in Persia, for millennia—the archetypal symbol of the mandala has been widespread in many expressions of the sacred arts. My research outlines the importance of the archetypal mandala symbol in Persian religio-aesthetic history from the first unearthed stone carvings of Persia's ancient foundations until the more recent, breathtakingly marvellous ceilings of traditional Persian architecture today. From the artistic expressions of first religious beliefs of ancient Persia—Mithraism—and through the development of the Zoroastrian faith until the subsequent rise of Christianity and then Islam, Persian sacred art illustrates the Jungian idea that wholeness sought in the journey of individuation is often expressed through archetypal symbols of circles that articulate basic truths about the divine interplay with humanity.     

Evaluative conditioning depends on higher order encoding processes

Evaluative conditioning (EC) is commonly conceived as stimulus-driven associative learning. Here, we show that internally generated encoding activities mediate EC effects: Neutral conditioned stimuli (CS) faces were paired with positive and negative unconditioned stimuli (US) faces. Depending on the encoding task (Is CS a friend vs. enemy of US?), Experiment 1 yielded either normal EC effects (CS adopting US valence) or a reversal. This pattern was conditional on the degree to which encoding judgements affirmed friend or enemy encoding schemes. Experiments 2a and 2b replicated these findings with more clearly valenced US faces and controlling for demand effects. Experiment 3 demonstrated unconditional encoding effects when participants generated friend or enemy relations between CS and US faces. Explicitly stated friend or enemy relations in Experiment 4 left EC effects unaffected. Together, these findings testify to the importance of higher order cognitive processes in conditioning, much in line with recent evidence on the crucial role of conditioning awareness.     

Evaluative conditioning depends on higher order encoding processes

Evaluative conditioning (EC) is commonly conceived as stimulus-driven associative learning. Here, we show that internally generated encoding activities mediate EC effects: Neutral conditioned stimuli (CS) faces were paired with positive and negative unconditioned stimuli (US) faces. Depending on the encoding task (Is CS a friend vs. enemy of US?), Experiment 1 yielded either normal EC effects (CS adopting US valence) or a reversal. This pattern was conditional on the degree to which encoding judgements affirmed friend or enemy encoding schemes. Experiments 2a and 2b replicated these findings with more clearly valenced US faces and controlling for demand effects. Experiment 3 demonstrated unconditional encoding effects when participants generated friend or enemy relations between CS and US faces. Explicitly stated friend or enemy relations in Experiment 4 left EC effects unaffected. Together, these findings testify to the importance of higher order cognitive processes in conditioning, much in line with recent evidence on the crucial role of conditioning awareness.     

Neither Enemy Nor Friend: Nature as Creation in the Theology of Saint Thomas Aquinas

This paper traces three paradigmatic responses to the presence of evil in nature. Thomas Henry Huxley depicts nature as the enemy of humanity that morality combats "at every step." Henry Drummond views nature as benevolent, a friend of humanity, and the ultimate basis for morality. The paper argues that a third view, that of Thomas Aquinas, regards nature as creation, capable of being neither enemy nor friend of humanity but rather the context within which relations of enmity or friendship develop between human beings and God.     

‘Though he slay me,yet will I trust in him’: a critical reconstruction of Winnicott's theory of value

This paper extrapolates an outline for a theory of value from Winnicott's reflections on war in ‘Discussion of war aims’ (1940). The author treats Winnicott's discussion as an occasion for a critical reconstruction of his theory of life‐values. He discerns an implicit set of distinctions in Winnicott's reflections on war, including different orders of value (existential, ethical, and psychosocial); a distinction between maturity and necessity; and a yet more fundamental distinction between violence and brutality. The paper argues, on the basis of these distinctions, that Winnicott allows for an understanding of one's encounter with the enemy as an ethical relation. The main argument of the paper is that the ethical attitude underpins recognition of the enemy's humanity. On a more critical note, the author argues that Winnicott doesn't adhere consistently to the ethical attitude he presupposes, that in certain passages he privileges the maturity of combatants over the humanity of the enemy.     

EBERHARD BETHGE: INTERPRETER EXTRAORDINAIRE OF DIETRICH BONHOEFFER

Bethge was Dietrich Bonhoeffer's closest friend and confidant during the last ten years of Bonhoeffer's life. Bonhoeffer held him in high esteem, and he regarded no one better able to understand and clarify his thought. Anticipating his own death, Bonhoeffer designated Bethge to care for his legacy and write his biography, responsibilities Bethge later fulfilled with remarkable dedication and erudition. In the process he produced a significant number of interpretative essays, becoming internationally respected for his historical and theological scholarship, as well as his own engagement with church and social issues. Without Bethge, Bonhoeffer's legacy would not have become as well or as widely known as it did, or interpreted in the way that it has.     

Ridwan’s conversion: kandoeri giving,moral personhood,and the re-imagining of communal difference in Indonesia

ABSTRACT

This article brings religious conversion and religious giving under one analytic lens in examining how ‘Ridwan’, a Chinese–Indonesian convert to Islam from the Indonesian province of Aceh, describes the process through which he became a Muslim. Ridwan frames his account of conversion in terms of religious giving, with special reference to Acehnese ritual feasts known as kandoeri. He draws attention to the way kandoeri giving constitutes a mode of relationality, in which careful attention to difference is the basis for reciprocity. His approach rests on what the anthropological theorist of The Gift, Marcel Mauss, identified as ‘moral persons’, a category that contrasts with liberal ideas of the self and identity. It reflects an awareness of the dual nature of exchange partners, who are always potentially both enemy and friend. This subtly challenges prevailing Indonesian understandings of intercommunal, especially interreligious, relations as well as common perceptions of Chinese–Indonesian religiosity and belonging.     

Automatic processing of psychological distance: evidence from a Stroop task

A picture-word version of the Stroop task was used to test the automatic activation of psychological distance by words carrying various senses of psychological distance: temporal (tomorrow, in a year), social (friend, enemy), and hypotheticality (sure, maybe). The pictures implied depth, with the words appearing relatively close to or distant from the observer. The participants classified the spatial distance of words faster when the word's implicit psychological distance matched its spatial distance (e.g., a geographically close word was classified faster when it was "friend" than when it was "enemy"). The findings are consistent with the idea that psychological distance is accessed automatically, even when it is not directly related to people's current goals, and suggest that psychological distance is an important dimension of meaning, common to spatial distance, temporal distance, social distance, and hypotheticality.     

ASKING AND INSISTING AFTER A REFUSAL: HOW DO 6- TO 7-YEAR-OLDS PROCEED?*

What changes take place in request production between the ages of 6 and 7? In other words, what do children ask for, whom do they ask, and how do they formulate their requests? Twenty children, native French-speaking children divided into 2 age groups (6 and 7 year old) were asked to complete 2-character comic-strip stories where the hero either made a request to a friend or an enemy. Requests were for action or for information. In both age groups, children tend to use the direct form and embedded imperatives more often when the hero addressed a friend. Hints were employed more frequently when addressing an enemy. Requests for action were expressed primarily in both groups through direct requests, embedded imperatives and hints, whereas requests for information tended to take form of question directives. Surprisingly, 6-year-olds produced more indirect requests than the 7-year-olds, and particularly produced more question directives and hints. Reformulations in the 6-year-old group consisted of repeating the first request, whereas the 7-year-old group evidenced clear ability to produce a variety of reformulations. These results form the basis for a psychological interpretation of earlier findings. Discussion enters on children's ability to link linguistic form of request to the social features of production situation.     

CHRISTIANITY AND EVOLUTIONARY ETHICS: SKETCH TOWARD A RECONCILIATION

Abstract. Evolutionary ethics posits the evolution of dispositions to love self, kin, and friend. Christianity claims that God's ethical demand is to love one's neighbor. I argue that the distance between these two positions can be interpreted theologically as original sin, the disposition to disobey God's command and practice self-love and nepotism rather than neighbor-love. Original sin requires Incarnation and Atonement to unite God and humanity. The ancient doctrine of the Atonement as educative does not invoke the Fall. Its revival may help reconcile Christianity and evolutionary ethics.     

Biased decision‐making: developing an understanding of how positive and negative relationships may skew judgments

The current experiment examines if and when children consider the possibility of relationships skewing judgments when evaluating judgments in different contexts. Eighty‐seven 6‐year‐olds, 8‐year‐olds, 10‐year‐olds, and adults heard stories about judges who made decisions matching or mismatching possible relationship biases (e.g. a judge choosing a friend or an enemy as the winner) in contests with objective or subjective criteria. While even 6‐year‐olds distinguished between subjective and objective contests, neither children nor adults focused on the objectivity of the contest criteria when evaluating a judge's claims. Instead, by age 8, if not earlier, children focused on relationships, trusting judgments that mismatched someone's relationship biases and discounting judgments that matched someone's relationship biases. The findings also suggested that children are better at recognizing that a judgment may have been biased than predicting that one will be, and that they may understand that negative relationships may skew judgments before positive ones.     

"Us" and "Them":

Abstract: In the Aristotelian tradition, politics is a matter of public deliberation over questions of justice and injustice. The Bush administration's response to the terrorist attacks of September 11, 2001, has been uniformly hostile to this notion, and it has instead promoted a jingoistic politics of self‐assertion by an America largely identified with the executive branch of its government. This is doubly disturbing, as the executive branch has sought to free itself from international law, multinational commitments, and domestic judicial regulation, even as it has sought to validate itself by demonizing its enemies. This essay draws out the disturbing echoes here of Carl Schmitt's work of the 1920s, in particular of Schmitt's conception of the sovereign as the ungrounded ground of the law and the political as the site of mortal conflict between friend and enemy. The essay argues that Schmitt's position in the twenties, for all of its evident problems, is superior to that of Bush, Wolfowitz, and Ashcroft in at least two senses: Schmitt condemns the idea of waging war for profit and recognizes that such wars will often be disguised as moral crusades waged against the “inhuman”; and he acknowledges that claiming to fight a war for humanity denies one's enemies their humanity, leaving them open to torture and even extermination.     

Relationship Closeness and Self‐reported Willingness to Falsely Take the Blame

One reason people falsely confess is to protect the true perpetrator. The current study examined whether relationship closeness influences people's self‐reported willingness to falsely take the blame. Utilizing theoretical work from the prosocial area, three potential mediators were investigated. Participants (N = 131) were randomly assigned to think of either a close or a casual friend and then read one of two scenarios that described a minor offense committed by the friend. Participants' willingness to take the blame was assessed, as well as their perceptions of reciprocity, feelings of empathy, and distress concerns related to their relationship with the offending friend. Results showed that, in both scenarios, participants more often took the blame in the close friend condition than in the casual friend condition. Reciprocity and empathy each uniquely and independently mediated relationship closeness, whereas distress concerns did not. Differences in the two scenarios, which describe different offenses, are discussed. Copyright © 2017 John Wiley & Sons, Ltd.     

A Response to Richard Wolin on Gadamer and the Nazis

Richard Wolin, in his article 'Nazism and the Complicities of Hans-Georg Gadamer: Untruth and Method' ( New Republic , 15 May 2000, pp. 36-45), wrongly accuses Gadamer of being 'in complicity' with the Nazis. The present article in reply was rejected by the New Republic , but is printed here to show that Wolin in his article is misinformed and unfair. First, Wolin makes elementary factual errors, such as stating that Gadamer was born in Breslau instead of Marburg. He relies on a highly questionable source, Teresa Orozco, as 'definitive'. He argues often by misconstruing the evidence and guilt by association. For instance, he associates Gadamer with Werner Jaeger, with whom he disagreed and had little contact. Finally,he misinterprets basic terms in Gadamer's hermeneutics, Vorurteil and authority, attributing to them the popular sense of these terms instead of their place in Gadamer's hermeneutics. Vorurteil , popularly translated as 'prejudice', but better rendered as 'prejudgment', refers to the prior knowledge that one needs in order to understand a situation or a text. In some cases, this is part of the inherited tradition. Authority refers to the respect one pays to those one recognizes as having more knowledge than oneself: one's doctor, or parent, or teacher, a judge, or certain texts. It is not an abject surrender to all authority but the necessary respect for authority in human relationships and in society in general. By misconstruing these terms, Wolin attempts to discredit Gadamer's general philosophy,not just to demonstrate a connection to the Nazis. At the end, his argument turns into a misinformed general political attack on Gadamer as an enemy of Enlightenment values.     

BETWEEN KNOWING AND BEING: REFLECTIONS ON BEING TAUGHT SCIENCE AND RELIGION BY PROFESSOR CHRISTOPHER SOUTHGATE

It is a joy to be asked to contribute to this commemorative edition of Zygon, in honor of my friend Christopher Southgate. But a narrowly academic article seems not to fit the brief of writing a reflection on Southgate's teaching of science and religion, as one who has witnessed it, gladly, as both student and colleague. What follows, then, is deliberately reflective in tone, with little in the way of academic references apart from occasional links to Southgate's own work—though, I hope, enough of a strand of argument to justify inclusion in these pages. My argument is simply put: Southgate teaches by not teaching, but by drawing out knowledge from students and thereby empowering their growth. He is an exemplar, a kind man committed to the unfolding of understanding, interested too in forming dispositions in his students that will lead to their flourishing as thinkers and as people.     

Identification with a wrongful subgroup and the feeling of collective guilt

The present study examined the relationship between group identification and the feeling of collective guilt. This study argued that identification with a subgroup of one's ingroup (subgroup identification) would predict the feeling of collective guilt better than identification with the whole ingroup (whole‐group identification). To manipulate the level of subgroup identification, we instructed participants to imagine the presence of a close friend (vs a friend of one's close friend) in a fictitious subgroup. In Experiment 1, we predicted and found that high subgroup identifiers experienced less collective guilt compared to low subgroup identifiers, regardless of their degree of whole‐group identification. In contrast, the results from Experiment 2 indicated that when the presence of the third party was made salient, high subgroup identifiers experienced more collective guilt in comparison to low subgroup identifiers. The importance of interpersonal connections for collective responsibility and the facilitating role of the third party for reconciliation of the intergroup conflicts are discussed.     

纵横家的外交策略及其现代意义——古代外交和谐论

纵横家是先秦时期著名的智慧群体,也是当时列国外交活动的主体。他们的有的放矢、善抓机遇、国无常友亦无常敌的思想认识以及外交活动须以国力为本的外交策略对于当前国际社会之间的交往具有重要的参考价值和启迪意义。