Reflections by a nineteenth‐century convert to Islam on Judaism and Christianity in Ottoman Jerusalem

The Khalidi Library in Jerusalem contains a number of valuable works pertaining to Muslim‐Christian relations during the Ottoman period, and in this paper an effort is made to elucidate one such text, a unique anonymous essay entitled Al‐risala al‐sabi^ciyya fi ibtal al‐diyana al‐yahūdiyya. As the title suggests, the essay presents itself as a work of a Jewish convert to Islam; pressed to justify what he has done, he gives seven reasons for his conversion, and then lists two sets of seven similarities and differences between Islam and Judaism that have also served to encourage his conversion.

In this paper it is argued that the essay is actually the work of a Christian convert, probably one who wrote in Jerusalem in the late nineteenth century. Seeking to justify his conversion, but hesitant to reject openly the central doctrines of Christianity, he pretends to be a Jewish convert and argues for the superior position of Islam among the three monotheistic faiths. This tactic, while uncommon, is known from other parts of the Near East, and a convert in Jerusalem would have been in an excellent position to become aware of such writings.

While most of his arguments are familiar from the arsenal deployed in disputations of the past, this author's essay is valuable for its illustration of the hesitation and doubt that must have accompanied most acts of conversion, and for the way in which it draws attention to the fact that Christian—Muslim relations—especially in Jerusalem—have always proceeded within the broader context of relations. among the three great monotheistic religions in general.     

The seventh century in Byzantine‐Muslim relations: Characteristics and forces

The seventh century Muslim‐Byzantine relations are revealing and paradigmatic of the political, religious and “national” forces (Persian, Greek and Arab), each striving to dominate the land and the heart of the region. Notwithstanding the deeply‐rooted Christian tradition, orthodox or heretical, among the populations of the Byzantine (Eastern Roman) empire, integrally Arab in temperament and Greek in appearance, the Muslim expansion outside the “island” of Arabia proper must be seen as part of a larger phenomenon of rising Arab, rather than Muslim solidarity and self‐consciousness; thence the unique, in many ways, character and content of the interaction of the Christian and Muslim community. The theological divisions alone among the Christian population do not explain the successful expansion of Islam; they underline the dynamics and the characteristics of the seventh century.     

Christianity,Personality and Concern about Environmental Pollution among 13‐ to 15‐year‐olds

A sample of 20,968 Year 9 and Year 10 pupils provided information about their concern regarding environmental pollution, belief in God, church attendance, prayer, and view on creationism. They also completed the short form Junior Eysenck Personality Questionnaire. The data demonstrate that (after taking into account sex, age and personality) belief in God, church attendance and personal prayer are all significant predictors of greater environmental concern. After taking these religious factors into account, however, creationist beliefs are irrelevant to environmental concern. These findings are discussed against the background of theory which criticises the Christian tradition for promoting environmental exploitation rather than environmental concern.     

The role of attachment to God and spiritual self-awareness in predicting evangelical Christians’ appraisals of suffering

The present study examined how attachment to God and spiritual self-awareness are related to evangelical Christians’ appraisals of suffering. Specifically, we were interested in whether attachment anxiety and attachment avoidance with God were related to the appraised meaning of stressful life experiences as transformational and whether spiritual self-awareness mediated this relationship. A national sample (N?=?988) of students from Christian institutions completed an online survey. The results indicated that individuals with high levels of attachment anxiety or attachment avoidance with God were less likely to view suffering as a means of spiritual growth and connection with God. Mediation analyses also showed that higher levels of avoidant attachment to God were related to lower levels of spiritual self-awareness, which in turn were related to reduced ability to appraise suffering as transformational. Clinical implications and directions for future research are discussed.     

Inter‐cultural learning and inter‐religious dialogue: Problems in the way of understanding between Muslims and Christians

There are fundamental difficulties which make dialogue and social communication between Muslims and Christians difficult, and at times impossible. There are already substantial Muslim minorities in most Western countries, and it is thus of enormous importance to find ways of coping with these difficulties. A well‐functioning dialogue between Muslims and the indigenous inhabitants of these societies is essential for the success of a ‘Multi‐cultural Society’. Kandil puts forward his views in ten short propositions, which imply that the difficulties in communication between these two groups are not primarily religious in character; instead, they have cultural and political roots. These he tries to identify.     

A non‐utilitarian approach to punishment

Although the view that punishment is to be justified on utilitarian grounds has obvious appeal, an examination of utilitarianism reveals that, consistently and accurately interpreted, it dictates unjust punishments which are unacceptable to the common moral consciousness. In this rule‐utilitarianism is no more satisfactory than is act‐utilitarianism. Although the production of the greatest good, or the greatest happiness, of the greatest number is obviously a relevant consideration when determining which punishments may properly be inflicted, the question as to which punishment is just is a distinct and more basic question and one which must be answered before we can determine which punishments are morally permissible. That a retributivist theory, which is a particular application of a general principle of justice, can account more satisfactorily for our notion of justice in punishment is a positive reason in its support.     

Inter‐confessional relations in nineteenth‐century Syria: Damascus,Homs and Hama compared

This article examines relations between Muslims and Christians in Syria during the later Ottoman period in light of social science literature on ethnicity and ethnic conflict. It argues that the social science literature illuminates the historiography of this question by bringing to the fore historians’ underlying assumptions about religion and ethnicity. By comparing three Syrian towns with contrasting histories of inter‐communal relations, the article argues that religious consciousness in Syria ought not to be understood in strictly primordialist terms. Rather, a more circumstantialist approach is needed where specific conditions transform an otherwise unproblematic situation of religious diversity into one of inter‐confessional hatred and strife.     

Evolutionary policy contexts and policies in preparation for the twenty‐first century

The importance of preparing now for the next century is emphasized. The author's field and Kondratiev theories as a basis for long‐range policymaking over periods of dynamic, recon‐figurational change are briefly reviewed, and a number of assumptions relevant to this kind of policymaking are provided.. Equilibrium and nonequilibrium structures and thinking are contrasted. Limitations to control associated with limits to knowledge and knowability are discussed. The possibility is considered that continuation of present policies and practices may accelerate movement along a trajectory to nowhere. Problem solutions are considered within the context of what is meant by a civilized society, and some 15 characteristics of a civilized society are proposed. The theoretical basis for preparation for the Twenty‐First Century is advanced. Deficiencies in the present dominant politicoeconomic theories of Western Capitalistic Democracy and Marxism are discussed, and the need for a new set of “founding fathers” is proposed. The importance of developing and implementing a replacement theory of similar magnitude to present theories is emphasized, and the nature of this theory is briefly sketched. Some recommendations for guided paradigm change are offered.     

Self‐construction and identity: The Confucian self in relation to some western perceptions

In contrast to the metaphysical, epistemological and psychological understandings of the self traditionally held and today still extensively considered in the West, the self in Confucianism is essentially an ethical concept, representing a holistic view of humanhood and a continuingly constructive process driven by self‐cultivation and moral orientations. This paper first examines what is literally and philosophically meant by the self in these two traditions, then examines the contrasts or comparisons between the Confucian conception of the self and the self as perceived in some strands of Western philosophy; and finally, interprets and analyses the constructively organic theory of the Confucian self, which is clearly differentiated from the self perceived in mainstream philosophy in traditional Europe and yet is being echoed in the more recent developments of Western philosophy and in the strong current of postmodernism. [1]     

The breadth and boundaries of a self‐psychological immersion in shame a one‐and‐a‐half‐person perspective

Shame colors other feelings and perceptions about the self. From reflections about his own personal experiences and observations regarding a particular manic‐depressive patient, the author discusses the evolution of his current clinical and theoretical understanding of shame. The framework of analytic self psychology is offered as a particularly useful perspective from which to consider shame, with its emphasis on the concept of selfobject to account both for shame's development (through selfobject misattunement and unresponsive‐ness) and for its amelioration (through empathic mirroring, idealization, and twinning). A developmental sequence for shame is advanced reflecting limitations in selfobject responsiveness, and problems are noted in the ability of current self psychology theory to fully account for the alleviation of shame. The self plays its part in the construction of those selfobjects needed to ease shame, representing the “one‐and‐a‐half‐person psychology”; of the paper's subtitle. Finally, the important role of countertransference shame is considered through a clinical example of therapist disclosure of his own shame to his patient, utilized in order to repair an interrupted kinship selfobject transference.     

The “interbehavioral” approach to treatment

This article introduces and describes the “interbehavioral” approach to clinical intervention as an interdisciplinary system where assessment and treatment encompass physical and psychological effects as continuous interactions. Behavior disorders and their elimination follow a general learning theory model as interpreted by J.R. Kantor. This theory view responses and stimuli as having their own functions that directly affect progress in therapy. Kantor's interbehavioral or “systems” methods obviate the narrow focus of operant (behavioral) psychology by broadening the analysis to include individual history and a better integration of human service disciplines. To this extent, clinical and training applications attend to more of the human operations and overcome such limitations as poor internal validity and problems with generalization of treated behavior to everyday settings. Implications of the interbehavioral system for clinical networks are discussed.     

Secular human rights: Challenge and opportunity to Christians and Muslims∗

The principle that all human beings should enjoy equal rights of freedom and participation is a specifically modem idea which initially met with resistance from both Christians and Muslims. Even today Christians and Muslims often have difficulties with recognizing the secularistic features of human rights. The profession of the inalienable dignity of every human person, however, can facilitate a critical reconciliation between the emancipatory ethics of human rights on the one hand and the humanitarian traditions of Christianity and Islam on the other.     

The Hindu‐Muslim problem — A cooperative approach

This document, widely circulated in India, argues that the Hindu‐Muslim problem has political, socio‐economic and religious aspects. Here the emphasis is on the Muslim component. It was political hostility which assumed the form of religious hostility. The rise of religio‐cultural separatism and Islamization must be viewed not simply as a facet of ‘Muslim fanaticism’ but rather as a sociological process which resulted from the political struggles between the élites of the two communities and of a heightened political consciousness. But the identity of the Muslims of India remains. Their ‘Muslimness’ cannot completely submerge their ‘Indianness’. Whereas Hindus are asked to show respect for the Muslim minority's cultural‐religious sensibilities, Muslims should opt for a progressive and not a regressive indentity.     

Attachment and Religious Beliefs––Attachment Styles in Evangelical Christians

Attachment styles, interpersonal problems, and personality variables were identified in male members of two German charismatic Christian congregations. To assess attachment styles and interpersonal relations, a semi-structured attachment interview was applied. In addition, self report measures focusing on aspects of self concept, self regulation, and interpersonal problems were used and analysed in relation to attachment styles. Significant differences were found between the investigated group and corresponding norm samples in a number of measures related to interpersonal problems, self regulation, and self concept. Focussing on attachment styles, the results are compared with findings of the literature and discussed accordingly. Dr Ross is a clinical psychologist working mainly in the field of forensic psychology and psychotherapy. At the University of Ulm, Germany, he holds the position of a research fellow. He studied psychology and clinical psychology at the Universities of Freiburg, Germany, and Edinburgh, Scotland. His main research interests are: offender treatment and rehabilitation, risk assessment and risk prediction, migration studies, human attachment, the psychology of religion. He has been involved in a large scale thematic network study funded by the European Commission and devised or participated various other research projects on all abovementioned research areas.     

Reduction and abduction in chemistry‐a response to Scerri

Eric Scerri has proposed an account of how reduction might be understood in chemistry. He claims to build on a general aspect of Popper's views which survives his otherwise heavy criticism, namely adherence to actual scientific practice. This is contrasted with Nagel's conception, which Scerri takes to be the philosopher's standard notion. I argue that his proposal, interesting though it is, is not so foreign to ideas in the tradition within which Nagel wrote as Scerri would have us believe. Moreover, actual scientific practice can be commandeered in support of a holistic conception which Popper contrasted with what he saw as the admirable strivings towards reduction in science.     

The dream between “here‐and‐now” and “there‐and‐then”

The analysand recounts his/her dream now, and here, in the setting. Though a dream may be recounted repeatedly, the human situation in which the recounting takes place is unrepeatable. Each moment of the analytic relationship is unique, and the recounting is essentially relational. Even if the dreamer were to read from a written text, his/her voice and non‐verbal aspects would render the communication unique. Not only the recounting but also the content recounted may present relational aspects, manifest or latent, but of a relational nature different from that of the session “here‐ and‐now”. The dream dreamt belongs to the “there‐and‐then”, and its analysis, like every analysis, implies an objectification. The analyst reacts to the recounted dream, trying to objectify it in its “there‐and‐then” and also inviting the dreamer to a common task. Working on the manifest content, free associations and interpretations of symbols, they voyage through the time and space of the analysand's life. The recounted dream involves the “here‐and‐now” of the session and asks to be meaningful as a cue in the analytic dialogue (what is the meaning of recounting this dream at this moment). At the same time it refers back to the dream dreamt, to a “there‐and‐then” which, if it is not to remain “an unopened letter”, must be received as an enigmatic challenge and a window on the unconscious, open and ready to close. Thinking of an opening of the dreamer's unconscious the analyst may find himself/herself faced with an opening of his/her own unconscious.