Burnout and the Fine‐Tuning of Cognitive Resources

We examined the performance in a constant foreperiod task in two samples screened for either high or low scores on the core burnout dimension emotional exhaustion. In line with our expectations, participants scoring high on emotional exhaustion exhibited a specific deficit with respect to maintaining a high level of response readiness at longer foreperiods. This demonstration of a modulation of constant foreperiod performance by burnout adds to the growing body of evidence suggesting that exhaustion is related to deficits in basic cognitive mechanisms underlying the fine‐tuning of cognitive resources according to task demands. Copyright © 2014 John Wiley & Sons, Ltd.     

A New Quasi‐Transcendental Approach to Kant's Theory of Radical Evil

How to make sense of Kant's theory of radical evil is a controversial problem, for the solution of which three approaches have been attempted: (1) the anthropological, (2) the transcendental, and (3) the quasi‐transcendental. This article aims at developing a new quasi‐transcendental approach to radical evil, and its main innovation consists in reinterpreting the propensity to evil as a potential for moral evil, whose nuanced modality (i.e., potentiality) lies between full actuality and logical (empty) possibility. This evil potential inherent to our species' nature can be actualized by individual Willkür in one's evil Gesinnung. Thanks to this reinterpretation, not only the compatibility of radical evil with individual freedom will be convincingly demonstrated, because the potential for evil only strongly pushes rather than necessitating individuals to do evil, but also Kant's bold statement “the human being is by nature evil” becomes easily confirmable, because even a single individual's illegal action provides sufficient empirical evidence to a regressive argument for the transcendental precondition for evil in his species' nature.     

Evil Deceivers and Make‐Believers: On Transphobic Violence and the Politics of Illusion

This essay examines the stereotype that transgender people are “deceivers” and the stereotype's role in promoting and excusing transphobic violence. The stereotype derives from a contrast between gender presentation (appearance) and sexed body (concealed reality). Because gender presentation represents genital status, Bettcher argues, people who “misalign” the two are viewed as deceivers. The author shows how this system of gender presentation as genital representation is part of larger sexist and racist systems of violence and oppression.     

邪恶的两张面孔:根本的邪恶和平庸的邪恶——汉娜·阿伦特对极权主义制度下的邪恶现象的批判

汉娜.阿伦特对极权主义制度下的邪恶现象有两种表述方式,即“根本的邪恶”和“平庸的邪恶”。前者的根本特征表现为破坏了人类发展和和进步的概念,致力于把人变成多余的人的事业,以及消灭了人的法律人格、道德人格以及作为个体的人;后者的特征体现为无思想和肤浅性。阿伦特为思考极权主义专制制度下邪恶现象产生的根源以及个人应该担负何种道德责任提供了一种全新的视角,从而为建立一种以思想为核心的个人责任伦理提供了理论上的可能。     

Kant's Quasi‐Transcendental Argument for a Necessary and Universal Evil Propensity in Human Nature

In Part One of Religion within the Bounds of Bare Reason, Kant repeatedly refers to a “proof” that human nature has a necessary and universal “evil propensity,” but he provides only obscure hints at its location. Interpreters have failed to identify such an argument in Part One. After examining relevant passages, summarizing recent attempts to reconstruct the argument, and explaining why these do not meet Kant's stated needs, I argue that the elusive proof must have a transcendental form (called quasi‐transcendental because Kant never uses “transcendental” in Religion). With deceptive simplicity, the section titles of Part One, viewed as components in an architechtonic system of religion, constitute steps in just such a proof.     

Education for Peace in a Multi‐Religious World

On 21 May 2019, an international conference on Promoting Peace Together was organized at the Ecumenical Centre, Geneva. The conference culminated with the official launching of the document on “Education for Peace in a Multi‐Religious World: A Christian Perspective” – jointly prepared by the Pontifical Council for Interreligious Dialogue (PCID) and the World Council of Churches (WCC) by the general secretary of the WCC, the Rev. Dr Olav Fykse Tveit, and the then Secretary of the PCID, H. E. Bishop Miguel Ayuso Guixot. Bishop Guixot, secretary of the PCID from 2012 to 2019, was appointed president of the PCID in May 2019, and was elevated to cardinal in October 2019. The papers reproduced below are a compilation of the reflections on the theme “Education for Peace” presented on the occasion of the launch.     

Possible World Semantics and True‐True Counterfactuals

The standard semantics for counterfactuals ensures that any counterfactual with a true antecedent and true consequent is itself true. There have been many recent attempts to amend the standard semantics to avoid this result. I show that these proposals invalidate a number of further principles of the standard logic of counterfactuals. The case against the automatic truth of counterfactuals with true components does not extend to these further principles, however, so it is not clear that rejecting the latter should be a consequence of rejecting the former. Instead I consider how one might defuse putative counterexamples to the truth of true‐true counterfactuals.     

God in the World: Lenin,Hegel, and the God‐Builders

This article reassesses a rarely noted aspect of the Russian Revolution: the long interaction between Lenin and Anatoly Lunacharsky, the ‘God‐builder’. It traces the way Lunacharsky first outlined the God‐building position in his Religion and Socialism (1908, 1911), a text virtually lost to scholarship and interpretations of the Russian revolution. It explores Lenin's initial condemnation, for political but above all theoretical reasons, only to find him reassessing his whole argument six years later in light of his re‐engagement with Hegel in 1914. Seeing that his earlier condemnation no longer held, Lenin's response to Lunacharsky's God‐building undergoes a noticeable shift. He now realizes that marginal forms of interaction with religion may sit well with, if not lead to, communism. An examination of Lunacharsky's own perseverance with God‐building after he was appointed Commissar for Enlightenment in the new Soviet state, and of Lenin's awareness and tacit allowance for such expressions, indicate a more complex and ambivalent approach to religion on Lenin's part.     

Bio‐Theoacoustics: Prayer Outdoors and the Reality of the Natural World

What does it mean to pray when the Earth—the fabric of our bodies’ lives, and indeed of the incarnation itself—is profoundly endangered from human action? What would Christian prayer look like that was not “losing track of nature” but following its tracks, physically and spiritually immersed in the actual, present, threatened and wild life of the more‐than‐human world? Using categories outlined by Dietrich Bonhoeffer in his Ethics, this essay asserts that prayer and worship that take place entirely within the wall‐, speech‐, and screen‐mediated bubble of anthropocentrism risk becoming an abstraction. The essay explores this assertion in three moves: first, it delineates Bonhoeffer's assertion of the “abstraction” created by forms of Christian life in which God is conceived in separation from the world. Next, it shows how these categories—“God” and “world”—come together in prayer outdoors, understood both literally and metaphorically. And finally, it proposes how prayer outdoors might take shape for individuals or communities: a bio‐theoacoustics of prayer for the life of the world.     

Making a Virtue of Evil: A Five‐Step Social Identity Model of the Development of Collective Hate

In the first part of this paper, we re‐examine the historical and psychological case for ‘the banality of evil’– the idea that people commit extreme acts of inhumanity, and more particularly genocides, in a state where they lack awareness or else control over what they are doing. Instead, we provide evidence that those who commit great wrongs knowingly choose to act as they do because they believe that what they are doing is right. In the second part of the paper, we then outline an integrative five‐step social identity model that details the processes through which inhumane acts against other groups can come to be celebrated as right. The five steps are: (i) Identification, the construction of an ingroup; (ii) Exclusion, the definition of targets as external to the ingroup; (iii) Threat, the representation of these targets as endangering ingroup identity; (iv) Virtue, the championing of the ingroup as (uniquely) good; and (v) Celebration, embracing the eradication of the outgroup as necessary to the defence of virtue.