The Brothers Karamazov: Dostoevskij’s Hosanna

The novel The Brothers Karamazov shows the spiritual rebirth of man and society. At first the world of the town Skotoprigon’evsk is depicted as heathen and even demonic, where everyone is in search of earthly justice, forgetting about love and losing a connection to God; here the theme of orphanhood is dominant. The second half of the novel is dominated by the image of the Holy Trinity, the symbol of mutual love and unity. The human world, according to Dostoevskij, cannot be divided into adults and children, the guilty and the innocent, insofar as all can freely participate in the redemption of humanity’s sin (like Christ, the paragon of innocence). If all people are God’s children, death does not have power over them. Upon completing his final novel Dostoevkskij wrote: “my Hosanna has passed through a big crucible of doubt.” The Brothers Karamazov is Dostoevskij’s Hosanna. Translated by Robert Bird     

The specter of freedom: ressentiment and Dostoevskij’s notes from underground

The essay examines the Underground Man’s ambivalent position in Dostoevskij’s hierarchy of values in light of the Nietzschean concept of ressentiment. To elucidate the problem of free will in Notes from Underground, I propose to supplement Nietzsche’s theory with the concept of ressentiment as developed by Max Scheler, whose endorsement of Christian love as a means of overcoming ressentiment suggests an affinity with Dostoevskij’s own deeply religious worldview. With the help of Schelerian phenomenology, I read the novel as an early statement of the problem of Christian freedom in Dostoevskij’s oeuvre. Like the “Pro and Contra” section of The Brothers Karamazov, Notes from Underground turns our attention to the “costs” of the Christian ideal: in a world exposed to the ultimate horizon of desire through Christ, those lacking the serenity of faith may be doomed to the merciless torment of ressentiment.     

The role of music in young adults’ spiritual development

Abstract

This article focuses on the role of spiritual music in Finnish young adults’ spirituality formation. The research data consist of interviews (2013, N = 10) and questionnaire answers (2011, N = 278). Spiritual music refers to music that the young adults themselves experienced supportive for their spirituality. The article indicates that the spiritual music enhanced young adults’ spirituality formation as the music was well related to the young adults’ current life questions and to experiences of early life span. According to the data, music offered tools for constructing personal world view and was experienced to strengthen confidence on higher power or life itself. As a mental resource, music had an important role in coping with life. As entertainment, spiritual music enhanced experiencing life as satisfying. As a part of public spiritual life, music advanced spiritual connection with other people. The role of spiritual music in spirituality formation was related to questions of spiritual well-being.     

Religious literacy or spiritual awareness? Comparative critique of Andrew Wright’s and David Hay’s approaches to spiritual education

On the basis of a comparison of the educational approaches of Andrew Wright and David Hay this paper illustrates the persisting problem of dichotomising cognitive and trans‐cognitive aspects of spiritual development and education. Even though both Wright and Hay speak of the same topic – spirituality and spiritual education – they define these terms very differently, and as a consequence, they draw altogether different practical implications, set different priorities, and warn of different dangers in spiritual education. The main question set in this paper is whether it is possible to make room in spiritual education for both of these perspectives and how to combine them in a more holistic way. With the help of the Wilber‐Combs lattice, which is one of the main heuristic devices employed by the integral philosophy, one possible way toward integrating cognitive and trans‐cognitive aspects of spritual development and education is proposed.     

The Revisionist’s Guide to Responsibility

Revisionism in the theory of moral responsibility is the idea that some aspect of responsibility practices, attitudes, or concept is in need of revision. While the increased frequency of revisionist language in the literature on free will and moral responsibility is striking, what discussion there has been of revisionism about responsibility and free will tends to be critical. In this paper, I argue that at least one species of revisionism, moderate revisionism, is considerably more sophisticated and defensible than critics have realized. I go on to argue for the advantages of moderate revisionist theories over standard compatibilist and incompatibilist theories.     

A user’s guide to the evolutionary argument against naturalism

Alvin Plantinga has famously argued that metaphysical naturalism is self-defeating, and cannot be rationally accepted. I distinguish between two different ways of understanding this argument, which I call the "probabilistic inference conception", and the "process characteristic conception". I argue that the former is what critics of the argument usually presuppose, whereas most critical responses fail when one assumes the latter conception. To illustrate this, I examine three standard objections to Plantinga's evolutionary argument against naturalism: the Perspiration Objection, the Tu Quoque Objection, and the "Why Can't the Naturalist Just Add a Little Something?" Objection. I show that Plantinga's own responses to these objections fail, and propose counterexamples to his first two principles of defeat. I then go on to construct more adequate responses to these objections, using the distinctions I develop in the first part of the paper.     

Mary Astell’s theory of spiritual friendship

Mary Astell’s theory of friendship has been interpreted either as a version of Aristotelian virtue friendship, or as aligned with a Christian and Platonist tradition. In this paper, I argue that Astell’s theory of friendship is determinedly anti-Aristotelian; it is a theory of spiritual friendship offered as an alternative to Aristotelian virtue friendship. By grounding her conception of friendship in a Christian–Platonist metaphysics, I show that Astell rejects the Aristotelian criteria of reciprocity and partiality as essential features of the friendship bond and that she develops a theory of friendship that is neither reciprocal nor partial. Further, I argue that Astell’s theory of friendship advances her feminist aims by providing a justification for female–female spiritual bonds in contradistinction to female–male marriage bonds. Astell argues that the female–female bond of spiritual friendship is sanctioned by God, and is, therefore, a divinely authorized alternative to the male–female bond of marriage. Through her theory of spiritual friendship, Astell marks out a central place for female–female bonds and provides women with a justification for resisting marriage.     

God counts for children’s spiritual well-being

Over the last three decades, qualitative studies of children’s spirituality have variously mentioned God. During this time, nearly 300 quantitative measures of spirituality and well-being have been developed and employed with youth and adults. However, very little similar work has been done with children. An article in this journal reported development of a purported spiritual sensitivity scale. That paper is critiqued here on the basis of its statistical methods as well as its failure to mention God in a study with Australian Catholic school students. In this paper, spiritual well-being (SWB) is taken as being reflected in the quality of relationships that people have with themselves, with others, with the environment and/or with God. Empirical evidence derived from extensive studies with primary school children in State, Catholic, Christian community and other independent schools in Australia reveals that an instrument called Feeling Good, Living Life is a statistically sound spirituality measure for children. Of the four sets of relationships reflecting SWB, relationship with God explains greatest variance in SWB overall. In this respect, relationship with God is most important for SWB among primary school students, just as other studies have shown it to be among youth and adults.     

The concept of joy in the context of F. Dostoevskij’s understanding of the essence of religious belief

In this article I show that Dostoevskij criticized traditional Christianity, and that for him the authentic teaching of Christianity concerned the unity of man and God, the existence in man of a divine “dimension,” the opening of which allows man to become an absolute being. In the context of this understanding of man and God the concept of “joy” is an important one. This concept includes, on the one hand, the fullness of earthly human life (this aspect of joy is expressed by Dmitri Karamazov) and, on the other hand, the transformation of man and of all earthly being into an absolute and divine state (this aspect of joy is expressed by Kirillov and the elder Zosima). Dostoevskij’s philosophical outlook appears to be a development of a well known philosophical tradition, mystical pantheism.     

The role of attachment to God and spiritual self-awareness in predicting evangelical Christians’ appraisals of suffering

The present study examined how attachment to God and spiritual self-awareness are related to evangelical Christians’ appraisals of suffering. Specifically, we were interested in whether attachment anxiety and attachment avoidance with God were related to the appraised meaning of stressful life experiences as transformational and whether spiritual self-awareness mediated this relationship. A national sample (N?=?988) of students from Christian institutions completed an online survey. The results indicated that individuals with high levels of attachment anxiety or attachment avoidance with God were less likely to view suffering as a means of spiritual growth and connection with God. Mediation analyses also showed that higher levels of avoidant attachment to God were related to lower levels of spiritual self-awareness, which in turn were related to reduced ability to appraise suffering as transformational. Clinical implications and directions for future research are discussed.     

The latency of response in relation to Bloch’s law at threshold’

Bloch’s law failed to hold for latencies of response in a threshold experiment where frequencies ofresponse did, nevertheless, obey the law. Dark-adapted Ss were instructed to respond as soon as they detected flashes of various luminances and durations. The frequency of response increased with increases in stimulus energy (luminance times duration); it was constant when energy was constant. The latency of response, measured from stimulus onset. varied inversely with energy; it also varied inversely with the luminance of flashes that were constant in energy. The results were consistent with data from earlier threshold and simple reaction time experiments.     

“Beyond words”: a researcher’s guide to using photo elicitation in psychology

The use of photo elicitation is limited within the field of psychology despite its theoretical and practical potential. It offers significant benefits as a qualitative method that could present a new and interesting way of exploring previously understood topics within the discipline. Within our discussion, we present a step-by-step guide outlining the key practical stages and ethical assurances involved in photo elicitation research, using our ongoing research as an illustrative example. It is intended that this could be used as a model of good practice for developing research paradigms beyond those typically used within the psychology discipline.     

The Cheng Brothers’ Onto-theological Articulation of Confucian Values

In this article, I attempt to provide a new interpretation of li (commonly translated as ‘principle’) in the neo-Confucian brothers Cheng Hao and Cheng Yi. I argue that (1) the two brothers’ views on li are not as radically different as many scholars have made us to believe; (2) li in both brothers is a de-reified conception, referring not to some entity, including the entity with activity, but to activity, the life-giving activity of the ten thousand things; and (3) this life-giving activity, in terms of its mysterious wonderfulness, is called shen (literally meaning ‘God’ or ‘divinity’), and thus we have a Confucian theology (shen-talk) in the Cheng brothers, very similar to the Christian theology of creativity by Gordon Kaufman.