Religion,Culture and the Shaping of Religious Attitudes: The Case of Islam

That we live in a world of racial, cultural, ideological and religious differences is a fact of existence. Our awareness of this is not new. What is new, however, is the growing appreciation of these differences and the realization that in a significant sense difference is creative and so must be celebrated. Nevertheless, difference is also challenging. At the present time, no student of religion can avoid asking the pressing question of what attitude to take towards people of ‘other’ religious traditions. This article will investigate how this question has been approached within the culture(s) of Islam. It will argue that the attitude of Muslims towards the people of other religious traditions is not fixed, even within the same time and place. The current context of society and the state of affairs (social, political, demographic, etc.) affects this doctrine.     

Developmental Psychopathology: Reactions, Reflections, Projections

In this paper, I describe the field of developmental psychopathology, discuss its major tenets, and delineate its boundaries with other disciplines with an eye toward the future. I articulate how I envision those aspects of developmental psychopathology that I view as central to the discipline affecting the field and evolving over time. The current status and suggested directions for a number of issues are discussed, including: the interface between normal and abnormal development; developmental mechanisms and processes across the life span; the need for an interdisciplinary approach; prevention and intervention; and training. I believe that a continued and expanded interface between the study of normal and atypical development will span the dualisms that exist between the clinical study of and research into disorders of childhood and adulthood, between basic and applied research, and between psychology and biology. If fostered, I envision an exciting new era of theoretical and empirical work in the developmental sciences.     

The Narcissistic Injury and Psychopathology of Migration: The Case of a Nicaraguan Man

Cultural and ethnic issues commonly surface as important therapeutic themes among many minority patients. Identity formation, self-concept, perception, and the effects of migration on the aetiology of psychiatric symptomatology are reviewed. Trauma resulting from migration, stress, and prolonged affect-laden situations in the precipitation and onset of physical disease and illness is discussed. A clinical presentation of a 68-year-old Nicaraguan man is presented to highlight the aforementioned issues, i.e., traumatization, the development of psychopathology, and the onset of physical illness as a result of forced migration.     

Reflections on Change in Science and Religion

Science and the Catholic Church are both conservative, slow-to-change institutions. However, science has institutionalized procedures that ensure that ample amounts of criticism of currently accepted theories and methodologies will always be present. This arrangement of continuous conjectures and refutation in science ensures often slow but steady change. Because supporters often think of religions as trafficking in timeless truths, criticism of church beliefs and practices (even when intended to stimulate reflection and improvement) is frequently seen as being disloyal to the institution. Because of the growing crises caused by world overpopulation, I argue that the Catholic Church's opposition to all artificial methods of birth control now lacks whatever moral force it might have had when originally promulgated. By highlighting theological perspectives that might be appropriate for the ecological realities of the 21st century, I hope the church will see the wisdom of reevaluating many of its positions in the light of rapidly approaching ecological imperatives.     

Culture Learning, Acculturative Stress, and Psychopathology: Three Perspectives on Acculturation

John Berry has offered a comprehensive conceptual model for the study of immigration, acculturation, and adaptation that has evolved over more than 20 years of systematic and innovative work in the field. Elaborating and refining this amalgamated framework. Professor Berry has largely demystified the acculturative process by showing that the process and product of changing cultures can be understood in familiar terms and be interpreted in the light of existing theories in mainstream psychology. These theories are referred to as "points of view" and identified as a culture learning/social skills acquisition approach, a psychological model of stress, and a psychopathology or mental disease perspective.     

The Possibility of Religion in a Scientific and Secular Culture

Abstract

In this article religion is defmed in terms of our concern for the fulfilment of our most fundamental natural desires, especially those that seem beyond all human power to fulfil, such as the achievement of death-transcending life or a complete and enduring community between free beings such as human persons are. A god is always seen as the source of power sufficient to achieve this in us. Our conceptions of our god and of human nature are therefore always linked. The arguments for the existence of a god in the history of European philosophy show this. From the cosmological arguments of pre-modern times, through arguments from design and anthropological arguments in the modern period, to a contemporary argument from interpersonal relationships, a deepening insight into human nature produces an ever more comprehensive conception of a god, one that is not incompatible with a scientific world-view, or the secular rejection of the supernatural in the name of human freedom.     

Religion and Medicalization: The Case of ADHD

As a medicalized condition, Attention Deficit Hyperactivity Disorder (ADHD) sparks considerable public controversy. Previous research has highlighted the importance of examining the factors that influence attitudes toward ADHD. This article examines an understudied factor, religion, and its relationship with ADHD attitudes. Using data from the 2002 General Social Survey National Stigma Study‐Children, this research finds that compared to the rest of the population, evangelical Christians are less likely to view ADHD as a real disease and to believe children with ADHD should be treated with medication. Results also demonstrate that evangelicals are more likely to think doctors are overmedicating children with common behavior problems and to think medication prevents families from working out problems themselves. On the other hand, church attendance is unrelated to beliefs about ADHD treatment but is positively associated with thinking ADHD is a real disease. These findings add new insights to the existing literature on religion and medicalization.     

政治的宗教:对汉娜·阿伦特思想的若干反思

史华慈从阿伦特的诸多著作中得出结论,认为阿伦特哲学思考的终极关怀旨在探究现代危机的社会根源,这个危机根源可以概括为源自于古代城邦的追求政治行动、公共福祉和政治自由的高贵生活的缺失。史华慈基于思想史发展脉络及其犹太人身份,批判性地指出阿伦特的愿景所具有乌托邦式的民粹主义面向,受到古典崇拜的德国浪漫主义的影响,并背离了犹太教传统。史华慈通过对阿伦特整体思想的反思,一方面捍卫着犹太人的身份,另一方面也表达出了对解决现代社会危机之路径的不同看法。     

Gender, Religion, and Feminism: The Case of Jewish Israeli Traditionalists

This article explores the issue of gender, feminism, and religion through a study of Jewish Israeli traditionalist ( masorti ) women. Based on the premise that feminist discourse and rhetoric have become widely accepted and disseminated (while sociocultural and political practices are far from fully implementing this discourse), the article asks how women who choose an identity that refuses to fall into the one-dimensional dichotomy that distinguishes between the category of the "secular-modern-feminist" and that of the "religious-traditional-subordinate" construct and negotiate their feminine identity, while exploring the varying ways in which this identity-construct interplays with these women's identity as members of an ethno-national collective. This exploration deals with issues of: feminist and Jewish traditionalist discourses; body, dress, and ritual; family, spousal relations, and personal security; and women in synagogue.     

Religion, Denomination, and Education in The Netherlands: Cognitive and Noncognitive Outcomes After an Era of Secularization

After 1850, The Netherlands developed into a strongly pillarized or denominational society. Starting in 1965, however, a process of secularization and depillarization emerged and the influence of the institutionalized denominations declined greatly. Today, there are indications that the process of secularization has reached its peak. Remarkably enough, such secularization and depillarization has had little influence on the educational system in The Netherlands. In this article, the relations between the religious affiliations of parents, the denominations of the schools attended by their children, and both the cognitive and noncognitive educational achievement of their children are examined. A representative sample of nearly 8,400 kindergarten students from 432 elementary schools is studied. The results show that the denomination of the school does not appear to affect educational results. Effects of the religious affiliation of the parents on the cognitive achievement but not the self-confidence or well-being of their children were found. When the socioethnic background of the students was taken into consideration, however, the observed effects disappeared.     

Communicative Reason and Religion: The Case of Habermas

Although Jürgen Habermas has a strong argument to link reason and philosophy, he also thinks that religion has a legitimate place in the (rational) public sphere. The question, though, is: what does this legitimate place entail? Is the power of religious language due to the fact that modern culture is not sufficiently secularized, that is, not yet sufficiently philosophic? Or is the power of religious language due to the fact that it successfully articulates certain widely shared moral (and substantive) intuitions? In addressing these questions, this contribution has four parts. In the first section the issue of Critical Theory and religion will be briefly examined. The point here is that where religion (like aesthetics) plays a more central role amongst the thinkers of the first movement of Critical Theory (theorists such as Horkheimer, Adorno, Marcuse, and Benjamin), this is not the case with Habermas (the leading exponent of the second movement). In the second section, this aspect is further explored by reconstructing Habermas’s intellectual project (with its religious implications) in six steps. Finally (in the third and fourth sections) some critical remarks (inter-paradigmatic and extra-paradigmatic) will be made on Habermas’s view of religion.     

Sense and Senselessness in Religion: Reflections on Creation of the Sacred

Creation of the Sacred posits that ‘religion makes sense’. In so doing, it underestimates ‘the negative’. Its emphasis on the scientific basis for tradition, here called ‘scientistic traditionalism’, underestimates the role of critique and the function of dissent in the dialectics of tradition-building. For this reason, it also cannot ‘make sense’ of monotheism, which, in its many traditions, positions itself in opposition to mere biological imperatives.     

Religion,Ethnicity, and Politics in American Philosophy: Reflections on McCumber's Time in the Ditch

McCumber does not sustain with evidence his claims about the role of McCarthyism in the triumph of analytical philosophy. A balanced history would attend to other considerations potentially relevant to that triumph, including the connection between Anglo-Protestant cultural hegemony in the United States and the styles of philosophy — especially metaphysics and normative ethics — repudiated by the analytical philosophers. The crucial transition in the professional culture of philosophy in the United States is not that from pragmatism to logical empiricism and ordinary language philosophy, but from philosophy that was engaged with Christianity to philosophy that was not.     

Jewish Blood: Reality and Metaphor in History,Religion, and Culture

Although Rodney Stark is best known for his work on religious economies, he has recently turned his attention to the social effects of monotheism. If we look carefully on the theoretical trajectory evident in this recent work, what we find is a social-evolutionary approach to religion that was prevalent in the 19th century, but long ago assumed by most academics to be discredited. Furthermore, as becomes increasingly evident going through this series, the particular social-evolutionary sequence that Stark constructs has been shaped by a vision of Protestant triumphalism, and a privileging of evangelical Protestantism, that also belongs to an earlier time. While it would easy to ignore Stark's work (and the last two books in this series do seem to have been ignored in academic circles), there are reasons (which include the popular appeal of his work and his treatment of Islam) for taking his work seriously.