Does Gender Matter? Relationship of Gender,Spousal Support,Spirituality, and Dispositional Forgiveness to Pastoral Restoration

We examined the relationship of gender, forgiveness, and spirituality to restoration attitudes expressed toward pastors who committed a transgression. In Study 1, participants’ restoration responses favored the opposite gender. In Study 2, men and women responded differently depending on the offense. Dispositional forgiveness was significantly associated with pastoral restoration following offenses of infidelity, anger, child abuse, and substance abuse. Measures of spirituality were primarily associated with forgiveness but explained little of the variance in restoration attitudes.     

Forgiveness, Reconciliation, and Accountability: A Critique of Charles Griswold’s Forgiveness Paradigm

In this paper I analyze and critique Charles Griswold’s work Forgiveness: A Philosophical Exploration. Griswold’s theory of forgiveness is structured around the notion that human frailty, imperfection, and susceptibility to unfortunate circumstances are cornerstones of the human experience. While Griswold’s paradigm of forgiveness is compelling on the whole, I argue that this “human frailty thesis” creates unintentional and problematic consequences that undermine major goals of his paradigm. In particular, the human frailty thesis undermines Griswold’s requirement that forgiveness hold an offender accountable for wrongdoing. After identifying and discussing the consequences of the human frailty thesis, I will propose revisions to Griswold’s paradigm that redeem it from the problems I have identified.     

Apologies,Repentance, and Forgiveness: A Muslim–Christian Comparison

Forgivingness (dispositional forgiveness) was assessed in three different samples: Lebanese Muslims (N = 119), Lebanese Christians (N = 121), and French Christians (N = 151). Two different forgivingness structures were evidenced, one that corresponded to the three-factor Western European model (Lasting Resentment, Sensitivity to Circumstances, and Unconditional Forgiveness), which fit the data from the Christian samples, and one that gave a special status to repentance and apologies, which fit the data from the Lebanese Muslim sample. In this alternative model, the meaning of the Sensitivity to Circumstances factor was reduced to circumstances that did not imply the offender's behavior or the victim's mood, and the meaning of the third factor was that the presence of apologizing behavior from the offender was a necessary condition for the resentment to weaken, for the mood to improve, and for a first step toward forgiveness to be taken. The Lebanese Muslims' unconditional forgiveness score was lower than the corresponding Lebanese Christians' and French Christians' scores. This difference was not attributable to possible differential acquiescence effects.     

Issues in Christian–Muslim Relations: A Malaysian Christian Perspective*

Malaysia is a democratic secular federation with Islam as its official religion. Over the last few decades, this unique model of tolerance and accommodation has been undergoing astounding developments politically, socially and economically. Intense intra-Muslim struggles coupled with increased state-mobilized Islamizing efforts have produced disturbing knock-on effects on non-Muslim minorities. Religion is so profoundly interwoven with race, ethnicity, politics and economics that it is impossible to speak of one without touching upon the others. This article aims to elucidate key practical issues affecting Christians living in a majority Islamic context. It further proposes significant policy options for managing Muslim–Christian relations in twenty-first-century Malaysia. Education is crucial for promoting interreligious harmony, religious freedom, and respect for people of different traditions. More collaborative endeavours through interfaith dialogue should help Malaysians transcend cultural, racial, linguistic and religious barriers. Both Christian and Muslim faith communities need to learn more about and from each other and to move forward towards nation-building and a common destiny.     

Is Sexism a Gender Issue? A Motivated Social Cognition Perspective on Men's and Women's Sexist Attitudes Toward Own and Other Gender

The present research investigated the antecedents of ambivalent sexism (i.e., hostile and benevolent forms) in both men and women toward own and other gender. In two heterogeneous adult samples (Study 1: N = 179 and Study 2: N = 222), it was revealed that gender itself was only a minor predictor of sexist attitudes compared with the substantial impact of individual differences in general motivated cognition (i.e., need for closure). Analyses further showed that the relationship between need for closure and sexism was mediated by social attitudes (i.e., right‐wing authoritarianism and social dominance orientation), which were differently related to benevolent and hostile forms of sexism. In the discussion, it is argued that sexism primarily stems from individual differences in motivated cognitive style, which relates to peoples' perspective on the social world, rather than from group differences between men and women. Copyright © 2011 John Wiley & Sons, Ltd.     

How Do Educational Attainment and Occupational and Wage-Earner Statuses Affect Life Satisfaction? A Gender Perspective Study

The main objective of this paper is to analyze the impact of education on life satisfaction once indirect effects through income, health, participation in the workforce or professional status are controlled for. The focus is placed on gender differences, thus studying whether the effects of education on life satisfaction differ for women and men and whether occupational variables and the individual’s role in the household may mediate this relationship. Among the results, we find that gender differences in life satisfaction tend to disappear when account is taken of the individuals’ role as primary wage earner in the household. Regarding education, our results suggest that its impact on satisfaction with life differs for women and men: both direct and indirect effects of education are found for women whereas no direct effects of education appear in the case of men, but only indirect effects through enhanced job opportunities and professional status.     

Genetic Counseling—Stress, Coping, and the Empowerment Perspective

Historically one of the basic foundations of the genetic counseling process has been nondirectiveness; however, its definition and utility continues to be in question. There remains a need to develop genetic counseling interventions in order to qualify, quantify, measure, and enhance the genetic counseling process as well as to delineate the complex interactions of education and counseling that occur. We propose a framework for genetic counseling interventions utilizing an empowerment perspective and Lazarus and Folkman's adaptation of the theory of stress and coping. This model frames the genetic counseling process as one that promotes the autonomy of the individual by providing the individual with the tools required to make their own decisions and enhances coping and adjustment to the outcome of those decisions through control and mastery.     

What Is Important on the Job? Differences Across Gender,Perspective, and Job Level1

The importance ratings of job competency dimensions on a 360‐degree feedback instrument were examined. We hypothesized that men (incumbents and bosses) would rate agentic behaviors higher in importance than would women, and that women (incumbents and bosses) would rate communal behaviors higher in importance than would men. Differences were found for men and women across rating sources and across job level (organizational position). The present findings suggest that men and women incumbents view different factors as important for their jobs and that people in higher level jobs place more importance on agentic behaviors than do those in lower level positions, and people in lower level jobs place more importance on communal behaviors than do those in higher level positions.     

Moving Beyond Us and Them? Marginality,Rhizomes, and Immanent Forgiveness

Here, I offer a candid response to bell hooks's call for a testimony to the “movement beyond a mere ‘us and them’ discussion” that purportedly informs contemporary radical and feminist thought on difference. In alignment with a tradition that includes bell hooks, Audre Lorde, Gloria Anzaldúa, and Aurora Levins Morales, I offer a personal testimony to the ways in which I—a middle‐class, French, immigrant, continental‐philosophy‐bred incest survivor—envision both that movement and its limits. To establish these alliances means forming necessary (if only momentary and unlikely) communities. I call on the philosophy of Deleuze and Guattari to propose an account of the production of such communities that does not depend only on shared lived experience, but also on shared marginal spatiality (rhizomes), temporality (trauma), and “medicinal history” (nomadology). I suggest that on the one hand, Deleuze's philosophy of immanence may indeed find apt expression in the politics of integrity that hooks, Lorde, and Morales call for. On the other hand, a genuine politics of integrity may benefit from drawing on the philosophy of immanence, which alone offers alternatives to the traditional, oppositional models of difference informed by transcendence. Finally, I propose the concept of “immanent forgiveness” to capture the movement at issue.     

Science, Ethics and War: A Pacifist’s Perspective

This article considers the ethical aspects of the question: should a scientist engage in war-related research, particularly use-inspired or applied research directed at the development of the means for the better waging of war? Because scientists are simultaneously professionals, citizens of a particular country, and human beings, they are subject to conflicting moral and practical demands. There are three major philosophical views concerning the morality of war that are relevant to this discussion: realism, just war theory and pacifism. In addition, the requirements of professional codes of ethics and common morality contribute to an ethical analysis of the involvement of scientists and engineers in war-related research and technology. Because modern total warfare, which is facilitated by the work of scientists and engineers, results in the inevitable killing of innocents, it follows that most, if not all, war-related research should be considered at least as morally suspect and probably as morally prohibited.     

How Do People Conceptualize and Use Forgiveness? The Forgiveness Attitudes Questionnaire

This study was completed for 2 purposes: to explore how people use and conceptualize interpersonal forgiveness and to introduce the Forgiveness Attitudes Questionnaire (FAQ), an instrument designed to explore forgiveness. The instrument was administered to 155 students from 2 midwestern colleges. Results suggest that the FAQ shows early promise as an instrument for exploring interpersonal forgiveness, although further validity studies are required. The implications of the results are discussed and suggestions for future research are provided.     

Feminine Gender Role Discrepancy Strain and Women’s Self-Esteem in Daily and Weekly Life: A Person x Context Perspective

Sex Roles - Social pressures to adhere to traditional feminine roles may place some women at risk of experiencing gender role discrepancy strain, when they behave, think, or feel in ways discrepant...     

How Does Religion Promote Forgiveness? Linking Beliefs,Orientations, and Practices

Scholars have long observed that religion and forgiveness are generally positively linked, but it is unclear why this is the case. This article proposes and tests potential mechanisms by which religion promotes forgiveness. Using data from the 1998 General Social Survey, I find that holding a collaborative orientation toward God, subscribing to a pervasive role of religion, and believing God forgives are primary factors promoting one's propensity to forgive both oneself and others. These factors have varying influence on interpersonal forgiveness compared to self‐forgiveness and further illuminate the differences between the two processes. My findings demonstrate the importance of analyzing a person's religious beliefs and orientations directly, in addition to examining other dimensions of religion, such as affiliation, frequency of religious activity, and official religious teachings.     

Gender,Culture, and Social Support: A Male–Female,Israeli Jewish-Arab Comparison

Despite large bodies of research on gender, culture, and social support, very few studies have addressed all three. Aspects of 4 theoretical perspectives were used to derive (different) predictions about the role of gender and culture in the evaluation and utilization of social support: evolutionary, psychoanalytic, social role, and social construction theories. The predictions were tested in representative samples of the Jewish and Arab populations in Israel. Men and women were interviewed regarding the importance and availability of different support functions, the quality of different social networks, and the people to whom they would turn for support with different problems. Results demonstrate the universality of the need for support and a number of cultural and gender differences in its utilization. The results support different aspects of the 4 theories and suggest a need for more work on the mechanisms underlying the differences found. The results also demonstrate the value of studying the role of gender and culture in social support.     

Gender,profession, and non‐conformal religiosity

Possible relations between gender, profession and non‐conformal religiosity are discussed, and patterns of religiosity are analysed among Danes in the social, educational, and health care (SEH) professions with a view to clarifying the role of gender versus that of profession in propagating non‐conformal religiosity. The data were taken from an interview study of the Danish Baha'i community and from the Danish part of the European Values Study (EVS). The conversion accounts of SEH professionals among the Danish Baha'is indicate a specific religious socialization in the SEH professional environment. The EVS data demonstrate that non‐conformal religiosity is much more prevalent among SEH professionals than among the rest of the population. Three to five times as many practised meditation, yoga, or healing, and belief in reincarnation was also more widespread. Regarding these indicators of non‐conformal religiosity, no differences were found between men and women in the SEH professions. For persons not in the SEH professions, indicators of both conformal and non‐conformal religiosity showed a higher prevalence among women than among men. This corroborates the hypothesis that the female‐dominated SEH professional environment exerts a strong socialization to non‐conformal religiosity, a socialization that may outweigh the general effect of gender.     

Names and “Doing Gender”: How Forenames and Surnames Contribute to Gender Identities,Difference, and Inequalities

Names, as proper nouns, are clearly important for the identification of individuals in everyday life. In the present article, I argue that forenames and surnames need also to be recognized as “doing” words, important in the categorization of sex at birth and in the ongoing management of gender conduct appropriate to sex category. Using evidence on personal naming practices in the United States and United Kingdom, I examine what happens at crisis points of sexed and gendered naming in the life course (for example, at the birth of babies, at marriage, and during gender-identity transitions). I show how forenames and surnames help in the embodied doing of gender and, likewise, that bodies are key to gendered practices of forenaming and surnaming: we have “gendered embodied named identities.” Whether normative and compliant, pragmatic, or creative and resistant, forenaming and surnaming practices are revealed as core to the production and reproduction of binary sex categories and to gendered identities, difference, hierarchies, and inequalities.     

Spirituality and Post‐Modernism: A Classroom Perspective

The question of the place of experience within spiritual development has been a vexed one. Believers in a spirituality unbounded by limitations of culture and religion advocate education into the experience of one's “true self” whereas believers in a communal notion of spirituality encourage educators to embed their programs of spiritual development within the myths and archetypes of society.

I aim to show, with reference to an action research project, that spiritual development is best facilitated via these commonly appreciated myths, legends and stories and that the affective dimension is insufficient on its own.

Nevertheless, I take issue with the charge that experiential methods are based on a kind of post‐modernist romanticism and are necessarily solipsistic or relativistic. The post‐modernism of our times repudiates romanticism and the assumption of a unitary consciousness. Spiritual development, in the final instance is to do with recognising a consciousness which is shared.     

Empathy and the Actor's Emotion’

Summary

Consensus ratings for beauty or attractiveness yielded comparatively low, though mostly positive, correlations with intelligence and educational achievement. Most of the correlations between beauty and intelligence and also between beauty and scholarship were in the neighborhood of +.20. Four groups of college students, two groups of girls and two groups of boys, served as S's. The consensus ratings for beauty were secured from 2 groups of judges, each group composed of 12 boys and 12 girls. These consensus ratings were correlated with ratings for intelligence and scholarship, as determined by intelligence test scores and by grades received in at least three semesters of college work. The ratings for beauty showed a high degree of variability. On the average, individual judgments deviated from the consensus ratings by about four steps. Deviations were greater for the middle group than for those taking a high or low position in the consensus ratings. The judges showed higher variability in rating their own sex than when rating the opposite sex.     

Self-actualization from an Eastern Perspective—A Preliminary Exploration

Growth of the branches of humanistic and positive psychology has brought in a paradigm shift in the understanding of human nature and behavior from the reductionistic and mechanistic perspectives. Emphasis on the study of the self necessitates greater use of a qualitative subjective methodological framework. In this respect, the current Western approach falls short in front of the Eastern philosophy, which has an array of such procedures and methodologies, which practitioners of humanistic and positive psychology are now exploring. The Indian systems of thought elaborate on the means to realizing or knowing the true nature of the self within, through the multi-faceted and individualized process of Yoga. Alternative systems of Yoga are provided that could be practiced by individuals based on their subjective preferences and suitability. The major alternatives that have been identified are Bhakti, Jnana, Karma and Raja Yoga. In this context, the present study is a pilot attempt to explore self-actualization among practitioners of two paths of Yoga i.e. Bhakti Yoga and Jnana Yoga. The opinions and beliefs of the practitioners on variables related to the self and its actualization, as also their world-views are explored. Implications on personality, distinguishing characteristics and the functioning of self are proposed, to enable an individual to adopt a suitable path.