REVITALIZATION MOVEMENTS AND THE HOPE OF PEACE

Abstract. Anthropological analysis of religion, following Bronislaw Mahowski, is founded in empirical observational data gained at least in part by participant observation. Malinowski described religion as a "sociological charter" which is a "retrospective moral pattern of behavior," constructed as a myth after the fact of behavior. Anthony F. C. Wallace's revitalization model provides the mechanism through which the Malinowskian charter is developed. Jack Wilson's Ghost Dance religion is briefly described as an example of a revitalization movement, and it is suggested that both contemporary peace movements and militant Christian movements are revitalization movements.     

CATEGORICAL IMPERATIVES,MORAL REQUIREMENTS,AND MORAL MOTIVATION

Abstract: Kant has argued that moral requirements are categorical. Kant's claim has been challenged by some contemporary philosophers; this article defends Kant's doctrine. I argue that Kant's claim captures the unique feature of moral requirements. The main arguments against Kant's claim focus on one condition that a categorical imperative must meet: to be independent of desires. I argue that there is another important, but often ignored, condition that a categorical imperative must meet, and this second condition is crucial to understanding why moral requirements are not hypothetical. I also argue that the claim that moral requirements are not categorical because they depend on desires for motivation is beside the point. The issue of whether moral requirements are categorical is not an issue about whether moral desires or feelings are necessary for moral motivation but are rather an issue about the ground of moral desires or moral feelings. Moral requirements are categorical because they are requirements of reason, and reason makes moral desires or feelings possible.     

政治哲学的连续性:世俗化政治哲学中的战争与和平

我在本文开初考察托马斯·霍布斯的思想中关于国内战争和国家间战争的不对称的论述,就是说,在离开自然状态———那是一种个人间普遍通行的状况———和自然状态中的持久性(它形成一种存在于国家间的状况)之间的不对称。其次,我要论述康德通过双重引入进步和“世界政治的”和平的观念,超越这种不对称而取得思想进展。近些年来哈贝马斯对康德的永久和平思想的关注(哈贝马斯,1996 ) ,新近在科索沃与车臣发生的事件及其对形成一个国际刑事法庭去审判反人类罪的涵义,都激发了关于国内和平和超国界的权利问题的研讨。在霍布斯著述中关于战争的不…     

POWER AND THE QUALITY OF SAME-SEX FRIENDSHIPS

Does the quality of same-sex friendship depend on the gender of the friends and the balance of power between friends? Fifty-four men and 60 women undergraduates evaluated two of their same-sex friendships, one equal in power and one unequal in power. The quality of each friendship was rated in terms of emotional closeness, satisfaction, liking, self-disclosure, and rewards. In general, most young adults evaluated their friendships positively. Mixed-model multivariate analyses of variance (MANOVAs) found significant main effects of gender and power on ratings of quality, but no interactions. Consistent with previous research, women generally evaluated their same-sex friendships more positively than did men. Gender differences were relatively small in magnitude and were not found for all indices of relationship quality, however. As predicted, participants rated equal-power friendships significantly higher than unequal-power friendships on all measures of quality. Power appears to be an important but largely neglected element of friendship.     

THE INTENSIFYING INTERSECTION OF ETHICS,RELIGION, THEOLOGY,AND PEACE STUDIES

The intersection of ethics, religion, theology, and peace studies is intensifying through increasingly multi‐disciplinary, contextual, explicitly normative scholarship. This book discussion demonstrates this claim through its profiles of an introduction to Christian ethics by Ellen Ott Marshall, a case study of the School of the Americas Watch by Kyle B. T. Lambelet, a case study of the American Jewish Palestine solidarity movement by Atalia Omer, and a global, historical study of Christian ethics by Cecilia Lynch. Though their methods and subjects vary, these authors are collectively renewing a history of mutual enrichment between religious ethics and peace studies, employing theories of lived, ambivalent religion. To begin, this essay provides introductory remarks about the field of peace studies, highlighting the evolving involvement of religious actors. To conclude, it makes a plea for greater use of conflict theory and peace practice in religious ethics.