“Rabbi,Who Sinned?” Disability Theologies and Sin

Abstract : The historic doctrine of sin has been harmful for persons with disabilities. Disability theologies need to articulate new definitions of sin that expose ableism and exclusion as social sins, and develop models of sin that resist any association of sin with disability, physical differences, mental health, or intellectual abilities. I suggest that disability theologies consider the following models of sin: failure to accept limit, invisibilization, discourse, subject position, and subjection.     

The Market as “God”?

This article explores two lines of inquiry. The first is related to the production of human subjectivities in relation to market ideology and practices. What kinds of human subjectivities are produced when people worship the market as “God”? The market and its values of hyper‐competition become idols as people overly direct their energy toward earning and accumulating financial and social capital in order to find meaning and worth. Worshiping the market reflects a perverted anthropology. The second line of inquiry is related to the language of sacrifice intrinsic to both free market logic and Western Christian theology. Could Christian theology, even unwittingly, reinforce the problem of sacrifice in market logic, which justifies forms of human loss (such as chronic poverty) in order to promote long‐term economic growth and greater human wellbeing?      

“And Who Is My Neighbor?” Religion and Immigration Policy Attitudes

This study explores immigration reform as a possible new "moral" issue upon which American religious elites and organizations take public positions. It is argued that religion is a key independent variable necessary for understanding the determinants of public attitudes regarding immigration policy. Theoretical expectations are formed from the ethnoreligious, religious restructuralism, and minority marginalization frameworks. Quantitative evidence is presented, that demonstrates that those who attend religious services more frequently are more likely to support liberal immigration reform policies. Members of minority religions, notably Jews and Latter-day Saints, are also more likely to empathize with the plight of undocumented immigrants and support liberal immigration reform measures.     

“The End of Faith?” Science and Theology as Process

Abstract : A spate of recent books would claim that science's only role vis a vis theology is to discredit it. Sam Harris, in The End of Faith, credits religious faith as the source of much of the violence in today's world. Richard Dawkins, in The God Delusion, views religion as, at best, a profound misunderstanding, and at worst a form of madness. Both find an antidote to such irrationality in science. To Harris and Dawkins religion is a body of accumulated knowledge. However, religion can also be thought of as a process, one based on experience, questions, and results. One group that has systematized such a process is the Society of Friends, or Quakers. The Quaker tradition shows that it is quite possible for religion to rest on experience and questioning, and for these to form the basis for an active and involved faith, one that need never reject science and its findings, but will temper their use with the best wisdom that can be gained from personal and communal experience.     

“Statistical,” “Practical,” and “Clinical”: How Many Kinds of Significance Do Counselors Need to Consider?

The present article reviews and distinguishes 3 related but different types of significance: “statistical,” “practical,” and “clinical.” A framework for conceptualizing the many “practical” effect size indices is described. Several effect size indices that counseling researchers can use, or that counselors reading the literature may encounter, are summarized. A way of estimating “corrected” intervention effects is proposed. It is suggested that readers should expect authors to report indices of “practical” or “clinical” significance, or both, within their research reports; and it is noted that indeed some journals now require such reports.     

“Who Am I?”: The Biblical Moses as a Metaphor for Teaching

This essay presents Moses, the protagonist of the biblical books of Exodus and Deuteronomy in the Hebrew Bible, as a playful but generative metaphor for current teaching practices and experiences in higher education, including my own. Among numerous similarities (such as the fact that Moses, other teachers, and I are all bound by context), the most humbling insights come from Moses's role as a mediator or intermediary. It is a role that we also inhabit – standing, as it were, between our students and the knowledge of our discipline – and that we might consider further, particularly in terms of our responsibilities.     

Are Intuitions Quasi‐Perceptual “Presentations”?

John Bengson has offered a detailed theory of the nature and epistemology of intuition according to which intuitions are quasi‐perceptual conscious experiences that “present” their contents as true. The paper offered here argues that Bengson’s terminology of “presentations” is difficult to interpret. Bengson does not provide a clear meaning for “presentation” or “presentational state,” and this makes it impossible to evaluate his proposal that intuitions are presentations. This paper argues, furthermore, that intuitions are not phenomenal mental states and therefore have no perception‐like phenomenology or epistemology. It concludes that Bengson’s theory fails to metaphysically, epistemologically, or methodologically legitimize intuitions.     

How Do “Religion” and “Spirituality” Differ? Lay Definitions Among Older Adults

Research and public interest in religion and spirituality is on the rise. Consequently, there is an increasing need for rigorously obtained information on what individuals mean when they use these terms. This study examined how 64 older adults living in three retirement communities (including one Christian‐based community), a relatively understudied population, conceptualize religion and spirituality. Participants defined “religion” and “spirituality,” and their narrative definitions were coded and compared using a framework derived from Hill et al.'s (2000) conceptualization of religion and spirituality. Despite considerable overlap, participants' definitions differed on several dimensions. Participants were more likely to associate religion than spirituality with personal beliefs, community affiliation, and organized practices. Moreover, spirituality appeared to be a more abstract concept than religion, and included nontheistic notions of a higher power.     

Do We “do”?

A normative framework for modeling causal and counterfactual reasoning has been proposed by Spirtes, Glymour, and Scheines (1993; cf. Pearl, 2000). The framework takes as fundamental that reasoning from observation and intervention differ. Intervention includes actual manipulation as well as counterfactual manipulation of a model via thought. To represent intervention, Pearl employed the do operator that simplifies the structure of a causal model by disconnecting an intervened-on variable from its normal causes. Construing the do operator as a psychological function affords predictions about how people reason when asked counterfactual questions about causal relations that we refer to as undoing, a family of effects that derive from the claim that intervened-on variables become independent of their normal causes. Six studies support the prediction for causal (A causes B) arguments but not consistently for parallel conditional (if A then B) ones. Two of the studies show that effects are treated as diagnostic when their values are observed but nondiagnostic when they are intervened on. These results cannot be explained by theories that do not distinguish interventions from other sorts of events.     

Does Conventional Implicit Association Test of Shyness Measure “Self‐Shyness” or “Others‐Shyness”?

The Implicit Association Test (IAT) measures implicit associations between attitude targets and attributes. Its structure and procedure facilitate investigation of the strength of associations between one target and attributes relative to that between the other target and the same attributes when two targets are contradictory (e.g., black/white and comfortable/uncomfortable). This structure can cause conceptual complexity about what the IAT measures, particularly when a counter category is not needed. Thus, using the Single‐Target Implicit Association Test (ST‐IAT), which allowed only one target category for pairing with attributes, this paper delineated the association measured in the conventional IAT for shyness: “self‐shy” or “others‐shy.” Seventy‐seven Japanese university students completed the self‐report shyness scale, the conventional IAT, and two ST‐IATs (i.e., self/others as target). Results showed that implicit shyness produced in the conventional IAT significantly and positively correlated with that in the self‐targeted ST‐IAT. Moreover, implicit shyness in the conventional IAT was significantly accounted for by those produced by the ST‐IAT with self as target and those calculated in the ST‐IAT with others as target in opposite directions.     

“Being Religious” or “Being Spiritual” in America: A Zero‐Sum Proposition?

Recent discussions of religious attitudes and behavior tend to suggest—and in a few cases, provide evidence—that Americans are becoming “more spiritual” and “less religious.” What do people mean, however, when they say they are “spiritual” or “religious”? Do Americans see these concepts as definitionally or operationally different? If so, does that difference result in a zero‐sum dynamic between them? In this article, we explore the relationship between “being religious” and “being spiritual” in a national sample of American Protestants and compare our findings to other studies, including Wade Clark Roof’s baby‐boomer research (1993, 2000), 1999 Gallup and 2000 Spirituality and Health polls, and the Zinnbauer et al. (1997) study of religious definitions. In addition to presenting quantitative and qualitative evidence about the way people think about their religious/spiritual identity, the article draws implications about modernity, the distinctiveness of religious change in the recent past, and the deinstitutionalization of religion.