Can Lutheran Theology and Virtue Ethics Be Friends?

Lutheran theology is generally suspicious of virtue ethics. This suspicion arises from (1) the Lutheran commitment to justification by faith in God's unconditional promise; and (2) Luther's corollary understanding of sin as existential self‐absorption. Some Lutheran theologians have sought to incorporate virtue ethics by using it as an orientation for Christian life, while making sure to avoid any contamination of the doctrine of justification by virtue ethics. My project is to consider the possibility of a mutual illumination and interaction between the doctrine of justification and virtue ethics’ focus on formation by habituation. As an aid in exploring this possibility I use the distinction in Dietrich Bonhoeffer's Ethics between the “ultimate” and the “penultimate.”     

Can we be (and stay) friends? Remaining friends after dissolution of a romantic relationship

Although many individuals report being friends with their ex-romantic partners (Wilmot, Carbaugh, & Baxter, 1985), the literature regarding post-romantic friendships is very limited. We investigated whether satisfaction in the dissolved romantic relationship could predict post-romantic friendships and friendship maintenance. We found that the more satisfied individuals were during the dissolved romance, the more likely they were to remain friends and the more likely they were to engage in friendship maintenance behaviors. We also found that friendship maintenance fully mediated the association between past romantic satisfaction and current friendship satisfaction.     

Can Romantic Relationship Quality Mediate the Relation Between Psychopathy and Subjective Well-Being?

The relations between psychopathy, romantic relationships, and well-being were investigated in 431 undergraduates. For both males and females, various components of romantic relationship quality were positively correlated with subjective well-being (SWB) and negatively correlated with ill-being. However, only for females was overall romantic relationship quality positively correlated with life satisfaction, happiness and positive affect, and negatively correlated with negative affect and depression. High levels of psychopathy were found in 23.1 % of males and 7.4 % of females. Psychopathy accounted for significant variance in overall relationship quality (7.0 %), commitment (14.1 %), satisfaction (9.3 %), romance (10.7 %) and trust (6.4 %) in romantic relationships for males and in overall relationship quality (3.2 %), commitment (5.3 %), and trust (5.9 %) for females. Romantic relationship quality was able to mediate the relations between psychopathy and SWB and this mediation was moderated by gender.     

What Is and Can Be Attributed to the Therapeutic Relationship?

This paper reviews findings from two studies that support the contentions of the Generic Model of Psychotherapy that therapeutic outcome must be viewed as arising from a complex interaction of common and specific factors. Patient, therapy, and relationship factors are shown to selectively add to the variance predicted in psychotherapy outcome studies. Moreover, an inspection of procedures that are common to two different therapies, and those that are unique to these approaches reveal that both contribute to outcome and do so in ways that suggest the presence of both synergistic and inhibiting effects.     

Can a Robot Be a Good Colleague?

Science and Engineering Ethics - This paper discusses the robotization of the workplace, and particularly the question of whether robots can be good colleagues. This might appear to be a strange...     

Should We Be Kantians? A Defence of Empiricism (Part One)

In his book Mind and World (1994), John McDowell defends the Kantian position that the content of experience is conceptual. Without this Kantian assumption, he argues, it would be impossible to understand how experience may rationally constrain thought. But McDowell's Kantianism is either false or empty, and his view of the relation between mind and world cannot be stated without transcending the bounds of sense. McDowell's arguments supporting the Kantian thesis, which are very different from Kant's arguments, essentially involve a fallacy of ambiguity. In order to understand how thought may be rationally constrained by experience we should become empiricists.     

Can I Be Ill and Happy?

Can one be ill and happy? I use a phenomenological approach to provide an answer to this question, using Merleau-Ponty’s distinction between the biological and the lived body. I begin by discussing the rift between the biological body and the ill person’s lived experience, which occurs in illness. The transparent and taken for granted biological body is problematised by illness, which exposes it as different from the lived experience of this body. I argue that because of this rift, the experience of illness cannot be captured within a naturalistic view and propose to supplant this view with a phenomenological approach. The latter approach accounts for changes in the ill person’s relationship to her social and physical world. These changes, I argue, cannot be captured by a naturalistic perspective. I then propose the notion of health within illness as a useful concept for capturing the experience of well-being reported by some ill people. I present empirical evidence for this phenomenon and assess its philosophical significance. Finally, I suggest that adaptability and creativity are two common positive responses to illness, demonstrating that health within illness is possible. The three elements combined – the transformed body, health within illness and adaptability and creativity – serve as the basis for a positive answer to the question posed above.     

Can Accidents and Industrial Mishaps Be Predicted? Further Investigation into the Relationship Between Cognitive Failure and Reports of Accidents

The ability of the Cognitive Failures Questionnaire (CFQ) to predict accidents and job performance ratings was investigated. A participant pool of 240 electrical workers anonymously completed the CFQ and an information sheet. Results indicated that CFQ scores and the Blunder factor could predict automobile accidents and work accidents, while the Blunders and Distractibility subscales could predict overall performance ratings. Additionally, to increase the generalizability of the study both self-reports and objective reports of safety behavior were collected. Results demonstrated that both types of reports overlapped substantially. Implications and limitations of the present study are discussed, as well as future research.     

Can a Scientist Be a Young,Attractive Woman? The Stereotype of a Scientist and the Lexical Choices of Women and Men

Journal of Psycholinguistic Research - The question of the conformance of a researcher’s features to the stereotype of a scientist is rarely addressed in the context of scientific research....     

Are Secret Relationships Hot,Then Not? Romantic Secrecy as a Function of Relationship Duration

ABSTRACT

Are secret romances alluring or aversive? One theory suggests that romantic secrecy increases obsessive preoccupation with romantic partners and thereby enhances romantic relationships. Another theory suggests that romantic secrecy is burdensome and thereby undermines romantic relationships. We sought to rectify these conflicting perspectives by examining romantic secrecy and relationship duration using a large, Internet-based sample (N = 564). We predicted that romantic secrecy would have a positive influence in newer romantic relationships (obsessive preoccupation theory) and a negative influence in older romantic relationships (burden theory). In contrast, the obtained results indicate that romantic secrecy is a burden to both new and old romantic relationships     

Can We Genetically Engineer Virtue and Deification?

In this article we ask: could we speed up the attainment of religious goals such as virtuous living or even deification through genetic engineering? After reviewing current scientific knowledge gained from genetic engineering, it is difficult to answer affirmatively. Because virtuous living is complex and difficult to define, it makes searching for relevant genes difficult. To date, such genes do not appear in the geneticist’s inventory. An additional unknown is the role of free will. Even more important, theologically, is the role of God in leading to our sanctification. This present negative conclusion, however, does not preclude possible future advances in the science of virtue.     

Can One Be Cognitively Conscious of God?

How do humans ‘register’ God: attain knowledge or revelation of God? Analysis is familiar in terms of explanatory hypothesis, necessity, authority and commitment. However individuals speak also of ‘experience’ or ‘consciousness’ of God/Christ/grace – received widely, not just by an esoteric few. But may we properly hold that people can be cognitively aware of God? Undoubtedly such speech has problematic aspects. Not only do psychosis, self-deception, gullibility recur. Commentators are liable to enlist what may be termed the A-conceptual Lucidity picture, which critically fails. Various positions urged by thinkers rule out by definition the very possibility of cognitive awareness of God. Some analysts assert: a person’s experiencing x is constituted throughout by the person’s use of concepts in toto reached previously and independently. But, why adopt any a priori dismissiveness? We should favour a portrayal of people’s epistemic situation respecting God called the Consciousness Portrayal. Phrases therein include: ‘God’s gracious, guiding activity’; ‘a person’s access to God’; ‘attentive consciousness/conceptualization/knowledge of God’; ‘diverse levels or modes of consciousness’; ‘God’s guidance in a person’s creatively picking out concepts’; and ‘“cognition” which, as regards meaning, is not just a function of calculative reasoning’. Alertness to usage in non-religious contexts aids our finding the religious phrasing intelligible. The Portrayal is approachable from an internal and external angle. Opponents’ challenges to the Portrayal invoke some broad epistemological theses, often pronounced intrinsic to ‘rationality’. But we fittingly espouse certain contrasting epistemological views. And these prove to fortify the Consciousness Portrayal.     

Can the Paradox of Forgiveness Be Dissolved?

The “paradox of forgiveness” can be described as follows: Forgiving, unlike forgetting, is tied to reasons. It is a response to considerations that lead us to think that we ought to forgive. On the other hand, acts of forgiveness, unlike excuses, are responses to instances of culpable wrongdoing. If, however, the wrongdoing is culpable, there is (or seems to be) no reason to forgive it. So two mutually exclusive theses about forgiveness both seem to be equally warranted: Forgiveness is related to reasons, but there can be no reasons for forgiveness. In this paper, I attempt to dissolve this paradox. I argue that the paradox arises as a result of a too narrow conception of “reason” and that it can be dissolved if we acknowledge different kinds of reasons for forgiveness. More specifically, I examine three kinds of reasons for forgiving an act of wrongdoing: (1) Moral reasons that make forgiveness morally mandatory. (2) Prudential reasons for forgiveness. (3) Moral reasons that pertain to the character of the forgiver and that favor forgiveness without making it morally mandatory. I show that while the paradox of forgiveness arises when we consider reasons of the first kind, it can be dissolved with recourse to reasons of the second and third kind. The upshot of the argument is that we can be rational in deciding to overcome our feelings of resentment towards an act of unjustified and unexcused wrongdoing—and this is a strong point in favor of forgiveness.     

Can We Turn a Blind Eye to Eliminativism?

In this paper I shall reply to two arguments that Stephen Stich (1990; 1991; 1996) has recently put forward against the thesis of eliminative materialism. In a nutshell, Stich argues that (i) the thesis of eliminative materialism, according to which propositional attitudes don't exist, is neither true nor false, and that (ii) even if it were true, that would be philosophically uninteresting. To support (i) and (ii) Stich relies on two premises: (a) that the job of a theory of reference is to make explicit the tacit theory of reference which underlies our intuitions about the notion of reference itself; and (b) that our intuitive notion of reference is a highly idiosyncratic one. In this paper I shall address Stich's anti-eliminativist claims (i) and (ii). I shall argue that even if we agreed with premises (a) and (b), that would lend no support whatsoever to (i) and (ii).     

We Can Make It Better: “We” Moderates the Relationship Between a Compromising Style in Interpersonal Conflict and Well-Being

Compromising is considered a useful strategy for solving interpersonal conflicts. However, compromising, which includes accommodating and sacrificing, may also lead to anxiety and depression. Therefore, the current study focused on a moderating mechanism between compromising and psychological health. Based on self-expansion theory, we hypothesized that the more individuals have a relational focus (i.e., a greater use of “we”) while narrating their compromising experiences, the better psychological health they will experience. Two hundred sixty-one participants from National Taiwan University (mean age = 20.40, 53.26 % male, 46.74 % female), wrote about an experience of conflict with their parents and completed a package of questionnaires to measure their conflict management style and psychological health. The frequency of the “we” pronoun was considered an index of relational focus. As predicted, the results from a hierarchical multiple regression demonstrated that “we” moderated the effect of compromising style on well-being. Specifically, the relationship between compromising and psychological well-being were strengthened for individuals who had more relational focus. Thus, although a compromising style helps solve interpersonal conflicts, it does not necessarily increase individuals’ well-being. How individuals anchor their experiences are more important.     

How Can We Love Our Enemies When We Kill Our Friends? Shifting the Theological Debate Over Violence

Violence is often thought of in terms of intentional, discrete actions, and in the debate between so-called “neo-Anabaptists” and “neo-Augustinians” this has often been the focus, especially around actions like policing and war. However, this idea of violence is insufficient and, intentionally or not, obfuscates forms of violence like the “slow violence” of destructive economic arrangements that harm not only enemies but friends as well. Through an investigation of the apparel industry this article addresses the too-narrow understandings of violence that implicate theologians themselves in the “systemic” and “slow” violence inflicted through exploitative economic arrangements and systematic environmental degradation. The violence of the contemporary political economy compounds exponentially when one considers not only the human costs of global industry but also the toll it takes on the planet, which in turn affects the world’s poorest people no matter their geographic location or type of work. How might various sides of the more traditional argument find common ground for doing justice around these forms of violence in which they already daily participate, rather than giving the majority of attention to actions taking place periodically (or speculating about violence that may not even happen)? In short, violence is not just the realm of militaries, it is the reality of our global political economy, and this must be addressed by theologians of all types and traditions.     

Can We ‘Read’ the Eye-Movement Patterns of Readers? Unraveling the Relationship Between Reading Profiles and Processing Strategies

In an eye-tracking experiment we examined the risky reading hypothesis, in which long saccades and many regressions are considered to be indicative of a proactive reading style (Rayner et al. in Psychol Aging 21(3):448, 2006; Psychol Aging 24(3):755, 2009). We did so by presenting short texts—that confirmed or disconfirmed verb-based implicit causality expectations—to two types of readers: proactive readers (long saccades, many regressions) and conservative readers (short saccades, few regressions). Whereas proactive readers used implicit causality information to predict upcoming referents, and slowed down immediately when they encountered a pronoun that was inconsistent with these verb-based expectations, the conservative readers slowed down much later in the sentence. These findings were consistent with the predictions of the risky reading hypothesis and as such presented novel evidence for the general idea that the eye-movement profile of readers reveals valuable information about their processing strategy.