“In‐Group Love” and “Out‐Group Hate” in Repeated Interaction Between Groups

Costly individual participation in intergroup conflict can be motivated by “in‐group love”—a cooperative motivation to help the in‐group, by “out‐group hate”—an aggressive or competitive motivation to hurt the out‐group, or both. This study employed a recently developed game paradigm (Halevy, Bornstein, & Sagiv, 2008) designed specifically to distinguish between these two motives. The game was played repeatedly between two groups with three players in each group. In addition, we manipulated the payoff structure of the interaction that preceded the game such that half of the groups experienced peaceful coexistence and the other half experienced heightened conflict prior to the game. Enabling group members to express in‐group love independently of out‐group hate significantly reduced intergroup conflict. Group members strongly preferred to cooperate within their group, rather than to compete against the out‐group for relative standing, even in the condition in which the repeated game was preceded by conflict. Although both “in‐group love” and “out‐group hate” somewhat diminished as the game continued (as players became more selfish), choices indicative of the former motivation were significantly more frequent than choices indicative of the latter throughout the interaction. We discuss the implications of these findings for conflict resolution. Copyright © 2011 John Wiley & Sons, Ltd.     

The “Islamized Stranger”: On “Chronic” Versus “Contextual” Salience in the Measurement of Anti‐Muslim Prejudice

There is an ongoing debate whether anti‐Muslim prejudice in Western countries is more widespread than prejudice towards other ethno‐cultural groups or general ethnic prejudice. Previous research used different methodologies and yielded contradictory results. In this article, we combine a population‐based split‐sample survey experiment (N = 1,323), where half of the respondents judged items about Muslims and the other half statements about strangers, with an open question probing which groups respondents thought of when thinking about “strangers.” We furthermore extend previous research by not only focusing on general ethnic prejudice, but to differentiate between perceived trustworthiness, economic, cultural, and security threat. Our results strongly support the idea that the difference between the “chronic” and “contextual” salience of the target of prejudice should be taken into account.     

Teaching World Religions without Teaching “World Religions”

Tomoko Masuzawa and a number of other contemporary scholars have recently problematized the categories of “religion” and “world religions” and, in some cases, called for its abandonment altogether as a discipline of scholarly study. In this collaborative essay, we respond to this critique by highlighting three attempts to teach world religions without teaching “world religions.” That is, we attempt to promote student engagement with the empirical study of a plurality of religious traditions without engaging in the rhetoric of pluralism or the reification of the category “religion.” The first two essays focus on topical courses taught at the undergraduate level in self‐consciously Christian settings: the online course “Women and Religion” at Georgian Court University and the service‐learning course “Interreligious Dialogue and Practice” at St. Michael's College, in the University of Toronto. The final essay discusses the integration of texts and traditions from diverse traditions into the graduate theology curriculum more broadly, in this case at Loyola Marymount University. Such confessional settings can, we suggest, offer particularly suitable – if somewhat counter‐intuitive – contexts for bringing the otherwise covert agendas of the world religions discourse to light and subjecting them to a searching inquiry in the religion classroom.     

“SCIENCE,” “RELIGION,” AND “SCIENCE‐AND‐RELIGION” IN THE LATE OTTOMAN EMPIRE

Many intellectuals wrote texts on the relations between Islam and science in the nineteenth‐century Ottoman Empire. These texts not only addressed the massive social and cultural changes the Empire was going through, but responded to European authors’ claims about the extent to which Islam was compatible with the modern world. Focusing on several texts written in the second half of the nineteenth century by the influential Muslim Ottoman authors Namik Kemal, Ahmed Midhat, and ?emseddin Sami, this article shows the influence of these exigencies on arguments on Islam and science. In order to represent Islam as a respectable religion in harmony with science, these intellectuals defined a “pure Islam” that was a set of basic principles that could be found in the Qur'an. Rather than an embedded way of life, Islam in these texts was an objectified, delimitable entity that could be imagined as having relations with other entities, such as science.     

Derrida's Worldly Responsibility: The Opening between “Faith” and the “Sacred”

This article will theorize how Derrida's deconstruction signifies a fundamental ontological alterity. We will examine the use of both the tropes of “sacred” and “faith” as tropes to express this possibility. We will articulate how deconstruction, as a development of phenomenology, provides a theoretical nexus where the alterity of things and persons may be thought. We will arrive at the paradoxical formulation of “ontological alterity” as a key moment in deconstructive thinking. Essentially we will argue that deconstruction offers the resources to think the relation between other person and things in the world as motivated by a firm radicalization of Heideggerean worldliness and Levinasian alterity.     

The Evolving “D” in “BASIC ID”

The multimodal counseling model is based on the notion that a client's concerns can be dealt with most successfully when the counselor or therapist treats several aspects of a client's functioning. The multimodal model uses the acronym BASIC ID to identify the areas of client functioning that frequently need to be treated. These areas include behavior, affect, sensation, imagery, cognition, interpersonal relations, and drugs. The D mode, which represents drugs, is a misunderstood aspect of the BASIC ID partly because it does not seem to parallel other aspects of the model. Over the past few years the D mode has been expanded to include more than drugs, in particular, to include diet and other physiological factors. This article describes the evolution of the D mode and attempts to show the importance of a physiological dimension to the multimodal counseling approach.     

“PURE” VERSUS “PRACTICAL” EPISTEMIC JUSTIFICATION

Abstract: In this article I distinguish a type of justification that is “epistemic” in pertaining to the grounds of one's belief, and “practical” in its connection to what act(s) one may undertake, based on that belief. Such justification, on the proposed account, depends mainly on the proportioning of “inner epistemic virtue” to the “outer risks” implied by one's act. The resulting conception strikes a balance between the unduly moralistic conception of William Clifford and contemporary naturalist virtue theories.     

“I am NN”: A Reconstruction of Anscombe's “The First Person”

This paper develops a way of understanding G. E. M. Anscombe's essay “The First Person” at the heart of which are the following two ideas: first, that the point of her essay is to show that it is not possible for anyone to understand what they express with “I” as an Art des Gegebenseins—a way of thinking of an object that constitutes identifying knowledge of which object is being thought of; and second, that the argument through which her essay seeks to show this is itself first personal in character. Understanding Anscombe's essay in this light has the merit of showing much of what it says to be correct. But it sets us the task of saying what it is that we understand ourselves to express with “I” if not an Art des Gegebenseins, and in particular what it is that we understand ourselves to express with sentences with “I” as subject that might seem to express identity judgments, such as “I am NN”, and “I am this body”.