What Difference Does It Make?

Abstract. The Wabash Center for Teaching and Learning in Theology and Religion has its most direct influence on faculty members who teach in colleges, universities, and theological schools. These faculty members, in turn, have an impact upon churches through their leadership and teaching in local communities. Wabash workshops encourage faculty to continue to develop four qualities that make a difference in their teaching and scholarship, in the lives of students who become community and church leaders, and ultimately in the life of the church: these are the abilities to (1) help pastoral leaders integrate multiple kinds of knowledge, (2) value context and particularity, (3) strengthen their skills as public theologians and community leaders, and (4) cultivate the encouragement to live lives of wholeness. The gift of hospitality at Wabash workshops provides the environment and space for faculty to engage these qualities in their teaching, research, scholarship, and living.     

What Does a Prophet Know?

This essay on Cathleen Kaveny's Prophecy Without Contempt (2016) challenges her argument from two opposing sides. First, it critiques all jeremiads. It asks how a person uttering prophetic indictments, whether in the form of a classical jeremiad or the more moderate form that Kaveny argues for, can possibly know of what she speaks, given the otherness of God. Second, it calls for more jeremiads. It asks whether a person, whether religious or not, might indeed know enough to offer withering jeremiads, in those cases where she sees the target of her jeremiad making flagrantly incompatible commitments.     

What Does Islam Say About Dieting?

Dieting is very important to maintain a healthy and peaceful life. Today, most of the health problems are related with dieting. Thus, the modern health science recommends a number of suggestions regarding dieting for better health such as learning the five basic food groups (grains, vegetables, fruits, dairy, and meat); eating three times a day; decreasing the amount of fat; increasing the amount of fruits, vegetables and grains; including an adequate amount of iron; and avoiding excessive rich food, salt, sugar, and fat. Religion can also play a vital role for our good health and lifestyle. The main concern of this paper was to present an analytical justification regarding what Islam as a religion advocates about dieting along with the modern food and nutrition sciences.     

What Sort of Ethics Does Technology Require?

This essay critically examines thenon-essentialist and anti-deterministicphilosophy of technology developed in the workof Andrew Feenberg. As I interpret the work,Feenberg achieves an important``demystification' of technology. His analysispeels away the facade of ironclad efficiency,rationality, and necessity that permeates ourexperience of technology. Through theoreticalargument and rich examples, he illuminated thecontingent interests, values, meanings, andvoices that are built into specifictechnologies, often by experts. He shows howtechnology is transformed by lay actors whochallenge its design on behalf of a wideragenda of interests, values, meanings andvoices. My critique focuses on Feenberg'sattempt to argue from his demystification oftechnology to the full democratization of alltechnical design and decision-making. I arguethat Feenberg's framework lacks the ethicalresources required both to (1) justify thedemocratization of technical decisions, andmore basically, (2) to determine when laychallenges to technology do and when theydon't, advance democratic ideals, and why. Itrace these problems to ethical inadequacies inhis notions of interests, democratization, andan alternative modernity. A sub-theme of myargument is that our society's Lockeanmorality of property rights and market freedomsposes fundamental ethical objections to hisphilosophy of technology with which it isill-equipped to deal.     

Does Spirituality Represent the Sixth Factor of Personality? Spiritual Transcendence and the Five-Factor Model

This study reports on the development of the Spiritual Transcendence Scale, a measure designed to capture aspects of the individual that are independent of the qualities contained in the Five-Factor Model of Personality (FFM). Using two separate samples of undergraduate students including both self-report ( N s = 379 and 356) and observer data ( N = 279), it was shown that Spiritual Transcendence: (a) was independent of measures of the FFM; (b) evidenced good cross-observer convergence; and (c) predicted a wide range of psychologically salient outcomes, even after controlling for the predictive effects of personality. Given the long theoretical pedigree of Transcendence in the psychological literature, it was argued that Spiritual Transcendence represents a broad-based motivational domain of comparable breadth to those constructs contained in the FFM and ought to be considered a potential sixth major dimension of personality.     

What Does it Mean to call God Good?

Contemporary expositions of God's goodness commonly err either (1) by subjecting God to moral laws, which is to question His sovereignty, or (2) by failing to establish that God will always act in accordance with moral principles, which removes the theist's ability to appeal to God's goodness in response to problems of evil. Current attempts at intermediate positions which avoid these two problems fall short. In this paper, I aim to construct a better intermediate position and account of God's goodness. I do this by claiming that God's ability to create is best explained in terms of God's self-love. Since God, as the greatest possible being, must be able to create, He must love Himself. I argue that this in turn entails that God loves all things, since by loving Himself, God loves the pre-existent ideas of everything that will come to exist, and by extension the things themselves. This, I argue, allows us to have confidence that God will act in accordance with moral principles, but without subjecting Him to moral laws.     

What Does Leaders' Character Add to Transformational Leadership?

The influence of leaders' character (e.g., integrity, humility/forgiveness) has rarely been examined in leadership research. The current investigation focused on the impact of integrity and humility/forgiveness on both followers' perceptions of leaders' worthiness of being followed (WBF) and stress. Results from a scenario experiment (n = 347) and a field study (n = 110) indicated that these aspects incrementally predict WBF above and beyond the impact of transformational leadership. Similar results were found concerning followers' stress with the exception of leader integrity in the field study. According to relative importance analyses, integrity and transformational leadership predict WBF equally well. The results have conceivable implications for human resources (personnel selection and development). Future research should examine additional outcome variables that are affected by certain leader characteristics as well as potential negative effects of the examined character aspects.     

Different Realities: What Is Reality and What Difference Does It Make?

Consciousness does not exist apart from psyche; it reflects it. Different realities are not interchangeable with other manifestations of psychic reality. “Borderland consciousness” is the term I have conceived for people who, in one way or another, have a living dynamic connection to and relationship with nature. Given this understanding, the oral traditional and Native American cultures manifest a reciprocity psyche, and are today the closest manifestation of the psychic reality in Genesis, pre-expulsion from Eden. Navajo language contains no words for religion, guilt, human, inanimate, psyche, or ego. The Western psyche manifests a dominion psyche; that is, a binary consciousness borne as a result of the expulsion in Genesis, and wedded to logic as an uncompromising characteristic of sanity and health. This kind of consciousness too often crushes the spirit dimension, which is transrational. An awareness of borderland consciousness is entering into the Western cultural collective. This is the telos of the Garden of Eden expulsion, and itself represents the dominion psyche and the reciprocity psyche in dialogue. This dialogue offers a critical counterbalance to the rogue behavior of the overspecialized Western ego of the dominion psyche. This article urges Jungians to develop new methods of connecting with borderland consciousness since the dominion psyche and its technology alone cannot save our species in the face of the threat of a global climate change disaster.     

What Does Heidegger Mean by the Transcendence of Dasein?

Abstract

In this paper, I shall examine the evolution of Heidegger’s concept of ‘transcendence’ as it appears in Being and Time (1927), ‘On the Essence of Ground’ (1928) and related texts from the late 1920s in relation to his rethinking of subjectivity and intentionality. Heidegger defines Being as ‘transcendence’ in Being and Time and reinterprets intentionality in terms of the transcendence of Dasein. In the critical epistemological tradition of philosophy stemming from Kant, as in Husserl, transcendence and immanence are key notions (see Husserl, The Idea of Phenomenology, 1907, and Ideas I, 1913). Indeed, ‘transcendence in immanence’ is a leitmotif of Husserl’s phenomenology. Husserl discusses transcendence in some detail in Cartesian Meditations §11 in a manner that is not dissimilar to Heidegger. Heidegger is critical of Husserl’s understanding of consciousness and intentionality and Heidegger deliberately chooses to discuss transcendence as an exceptional domain for the discussion of beings in his ‘On the Essence of Ground’, his submission to Husserl’s seventieth-birthday Festschrift. Despite his championing of a new concept of transcendence in the late 1920s, Heidegger effectively abandons the term during the early 1930s. In this paper, I shall explore Heidegger’s articulation of his new ontological conception of finite transcendence and compare it with Husserl’s conception of the transcendence of the ego in order to get clearer what is at stake in Heidegger’s conceptions of subjectivity, Dasein and transcendence.     

In What Circumstances Does Job Performance Vary With Ages?

Abstract

This paper examines what is known about employee age and the effectiveness of job behaviour, concentrating on studies carried out in work settings and linking these with laboratory investigations. Rated job performance is shown to be generally unrelated to age; overall, absenteeism tends to be greater among younger employees; accidents are more common at lower ages; and staff turnover declines with age. A framework is proposed in terms of three main components of job behaviour: (1) physical ability; (2) adaptability; and (3) general work effectiveness. The major practical need is seen to be the implementation of procedures that enhance adaptability among older employees. An outline model is suggested, with the objective of identifying those jobs in which greater age is either a benefit or a limitation. This model indicates that, in research as well as in practice, the key issues now concern the nature and enhancement of adaptability.