Becoming a ‘real’ Catholic: Polish migrants and lived religiosity in the UK and Ireland

The effect of migration on religiosity is a well-documented theme in the sociology of religion. Despite the rapid growth in the number of Polish Catholics in the UK and Ireland, little has been written on the spiritual and religious aspects of their journeys. This article is based on the authors’ ethnographic fieldwork with Polish migrants in the UK and Ireland. Drawing on qualitative interviews and participant observation with Polish migrants of various ages and class backgrounds, we identify three possible outcomes for individuals of Catholic faith being transplanted to a secular context: firstly, Catholic Poles continue to practise in the same way as they did in their home country; secondly, they begin to question their faith and leave the church altogether; thirdly, they take the opportunity to explore their faith in a flexible and relatively independent manner. We argue that the third possibility leads to the privatisation and intellectualisation of their Catholicism. Thus, the experience of migration gives some Polish Catholics the freedom and courage to question their beliefs, but it does not necessarily make them irreligious. In their own words, they ‘believe in the way they have always wanted to but did not dare’. In conclusion, this article highlights the secondary benefits of migration for the personal experience of religious faith.     

Freedom and the Dynamics of the Self and the ‘Other’; Re-constructing the Debate Between Tagore and Gandhi

Tagore and Gandhi shared a relationship across 26 years. They argued about many things including the means for the attainment of swaraj/freedom. In terms of this central concern with the nature of freedom they came fairly close to an issue that has perhaps dominated the (European) Enlightenment. For the Enlightenment has sought to clarify what is meant by individual freedom and attempted to secure such freedom to the individual. This article argues that the Tagore-Gandhi debate can perhaps be reconstructed around the issue of freedom and the collective. Gandhi was able to employ the idea of collective action with conceptual and practical ease. He seemed to have felt no tension between individual freedom and the notion of the collective of which an individual becomes a part in his/her attempt to deal with the contending ‘other’ and secure his /her freedom/swaraj. To understand Tagore’s opposition to the Gandhian idea of swaraj this article draws a philosophical parallel between Tagore and Kant on individual freedom as primarily the freedom to reason. Tagore’s argument seemed to have centered on the insight that the location of the individual in a collective hypostatized self in order to protect his or her freedom from ‘others’ reaffirms the self other divide. The insider-outsider exclusionary dynamics that are generated not only consolidate such distinctions as external to (and outside of) the collective self, but they also initiate internal dynamics that create the ‘silenced insider.’     

The Development of the Chinese Doctrine of the Nonidentity and Inseparability of the Body and the Soul—The <Emphasis Type="Italic">Shenmielun</Emphasis> (<Emphasis Type="Italic">On the Extinction of the Soul</Emphasis>) and Its Origins

Fan Zhen’s 范縝 (450–515) Shenmielun 神滅論 (On the Extinction of the Soul) is a famous Chinese treatise discussing the body-soul problem. This discussion had been advocated by Huan Tan 桓譚 (43 BCE–28 CE) and Wang Chong 王充 (27–100). However, their views did not receive positive attention: at the beginning of the Eastern Han dynasty, their intellectual weight was far from significant enough to spur the court’s interest in the topic. During the time of Fan Zhen, Emperor Wu of Liang (Liang Wudi 梁武帝, 464–549), a keen protector of the thought of dharma, raised the question of the soul and the body to a political level, making it the focus of academic debate. The aim of this article is to give a comprehensive account on the development of the idea of the nonidentity and inseparability of the body and the soul as promulgated by Fan Zhen and his predecessors from the perspective of the history of ideas.     

How Do Coworkers “Make the Place”? Examining Coworker Conflict and the Value of Harmony in China and the United States

The goal of this study was to test cross‐cultural/cross‐national differences in the association between coworker interpersonal justice and coworker conflict and the implications of such differences for employee effectiveness. Harmony is a central value in China but is less important in the United States, and the individual value of harmony may influence Chinese and US employees differently in their response to low levels of coworker interpersonal justice. We collected data from employees and their coworkers in China (214 dyads) and the US (301 dyads). There were three major findings. First, coworker interpersonal justice was negatively related to coworker conflict. Second, coworker conflict significantly mediated coworker interpersonal justice in relation to the employee effectiveness variables of task performance, organisational citizenship behaviours, and counterproductive work behaviours. Finally, in the Chinese sample, harmony significantly buffered the indirect effect of coworker interpersonal justice on employee effectiveness via coworker conflict, whereas in the US sample, harmony significantly intensified the indirect effect of coworker interpersonal justice on employee effectiveness via coworker conflict.     

Reaching the Limits of Secularization? Turkish‐ and Moroccan‐Dutch Muslims in the Netherlands 1998–2006

This research note focuses on Muslim minorities living in a secular context, the Netherlands. The question is whether mosque attendance among Turkish‐ and Moroccan‐Dutch changed between 1998 and 2006, testing mechanisms of religious decline and religious vitality. Elaborating on previous research of the same Muslim groups, this study examines a longer time span and adds contextual‐level explanations. Whereas previous research reported a linear trend towards secularization over time and over generations, in recent years the trend has become more complex. The revival of religious attendance among the second generation is most striking. Forces of secularization such as educational attainment and generational replacement gradually lose their predictive power. Over time, processes of secularization are therefore not inevitable.     

The “Poffenberger” and “Dimond” Paradigms: Interrelated Approaches to the Study of Interhemispheric Dynamics?

Brown and Jeeves (1993) found that an evoked potential estimate of interhemispheric transfer time, from the left to the right hemisphere, correlated negatively with a bilateral field advantage (BFA) in a response-choice letter matching task. We implemented a go no-go dot size matching task to determine whether the crossed-uncrossed difference (CUD) in reaction time, commission errors and omission errors (estimates of the “cost” of interhemispheric transfer) would correlate with BFAs in data from the same experiment and whether the type of decision (“same” versus “different”) would modulate the CUDs and/or BFAs. Sixteen normal right-handed subjects were tested. The CUDs were negatively correlated with the BFAs. Canonical correlation analysis of this set of relations was highly significant (r= .95). Estimates of left-to-right relay were far more strongly related to BFA (p= .0001) than were estimates of right-to-left relay (p= .03). “Same” decisions yielded a unilateral field advantage and “different” decisions a bilateral field advantage in omission error data, this crossed interaction reaching significance. More efficient interhemispheric relay favored BFAs, i.e., strongly suggesting in such cases an advantage of interhemispheric over intrahemispheric integration. This effect appeared to be markedly asymmetric. Furthermore, resource sharing within and between the hemispheres was a function of the “same” versus “different” dimensions of the decision to be made, especially in omission errors. The opposite dissociation occurred less markedly in the reaction times, this double dissociation reaching significance, revealing presence of a subtle speed–accuracy trade-off in interhemispheric dynamics.     

The organization and dissolution of semantic-conceptual knowledge: Is the ‘amodal hub’ the only plausible model?

In recent years, the anatomical and functional bases of conceptual activity have attracted a growing interest. In particular, Patterson and Lambon-Ralph have proposed the existence, in the anterior parts of the temporal lobes, of a mechanism (the 'amodal semantic hub') supporting the interactive activation of semantic representations in all modalities and for all semantic categories. The aim of then present paper is to discuss this model, arguing against the notion of an 'amodal' semantic hub, because we maintain, in agreement with the Damasio's construct of 'higher-order convergence zone', that a continuum exists between perceptual information and conceptual representations, whereas the 'amodal' account views perceptual informations only as a channel through which abstract semantic knowledge can be activated. According to our model, semantic organization can be better explained by two orthogonal higher-order convergence systems, concerning, on one hand, the right vs. left hemisphere and, on the other hand, the ventral vs. dorsal processing pathways. This model posits that conceptual representations may be mainly based upon perceptual activities in the right hemisphere and upon verbal mediation in the left side of the brain. It also assumes that conceptual knowledge based on the convergence of highly processed visual information with other perceptual data (and mainly concerning living categories) may be bilaterally represented in the anterior parts of the temporal lobes, whereas knowledge based on the integration of visual data with action schemata (namely knowledge of actions, body parts and artefacts) may be more represented in the left fronto-temporo-parietal areas.     

Body –to-head transplant; a &quot;caputal&quot; crime? Examining the corpus of ethical and legal issues

Neurosurgeon Sergio Canavero proposed the HEAVEN procedure – i.e. head anastomosis venture – several years ago, and has recently received approval from the relevant regulatory bodies to perform this body-head transplant (BHT) in China. The BHT procedure involves attaching the donor body (D) to the head of the recipient (R), and discarding the body of R and head of D. Canavero’s proposed procedure will be incredibly difficult from a medical standpoint. Aside from medical doubt, the BHT has been met with great resistance from many, if not most bio- and neuroethicists.Given both the known challenges and unknown outcomes of HEAVEN, several important neuroethical and legal questions have emerged should Canavero be successful, including: (1) What are the implications for transplantology in the U.S., inclusive of issues of expense, distributive justice, organizational procedures, and the cost(s) of novel insight(s)? (2) How do bioethical and neuroethical principles, and legal regulations of human subject research apply? (3) What are the legal consequences for Canavero (or any other surgeon) performing a BHT? (4) What are the tentative implications for the metaphysical and legal identity of R should they survive post-BHT? These questions are analyzed, issues are identified, and several solutions are proposed in an attempt to re-configure HEAVEN into a safe, clinically effective, and thus (more) realistically viable procedure.Notably, the permissibility of conducting the BHT in China fosters additional, important questions, focal to (1) whether Western ethics and professional norms be used to guide the BHT – or any neuroscientific research and its use - in non-Western countries, such as China; (2) if the models of responsible conduct of research are identical, similar, or applicable to the intent and conduct of research in China; and (3) what economic and political implications (for China and other countries) are fostered if/when such avant garde techniques are successful.These questions are discussed as a further impetus to develop a globally applicable neuroethical framework that would enable both local articulation and cosmopolitan inquiry and oversight of those methods and approaches deemed problematic, if and when rendered in more international settings.     

What makes a hypothetical construct “hypothetical”? Tracing the origins and uses of the ‘hypothetical construct’ concept in psychological science

The “hypothetical construct” has been an important concept in philosophy of science for the past half century. References to the concept date as far back as 1943 (Loomba, 1943). Inconsistencies in the use of the term and the related ‘intervening variable’ concept prompted MacCorquodale and Meehl (1948) to distinguish the two concepts and propose conventions for their employment in psychological discourse. They recommended that ‘hypothetical construct’ designates theoretical concepts that “refer to processes or entities that are not directly observed” and, thus, fail to meet the requirements of intervening variables (p. 104). It is interesting to speculate what makes a hypothetical construct “hypothetical.” The motivation for attaching “hypothetical” to constructs is not always immediately apparent. The aim of this paper is to trace the origins of the expression ‘hypothetical construct’, delineate its employment in psychology, and explore the ontological and epistemological presuppositions that underlie conceptions of hypothetical constructs.     

Does the World Leak Into the Mind? Active Externalism, “Internalism” and Epistemology

One of the arguments for active externalism (also known as the extended mind thesis) is that if a process counts as cognitive when it is performed in the head, it should also count as cognitive when it is performed in the world. Consequently, mind extends into the world. I argue for a corollary: We sometimes perform actions in our heads that we usually perform in the world, so that the world leaks into the mind. I call this internalism. Internalism has epistemological implications: If a process gives us an empirical discovery when it is performed in the world, it will also give us an empirical discovery when it is performed in the head. I look at a simple example that highlights this implication. I then explore the relation between internalism and active externalism in more detail and conclude by comparing internalism with mental modeling.     

Same‐ and Other‐Sex Victimization: Are the Risk Factors Similar?

Risk factors for same‐ and other‐sex victimization were examined in a longitudinal data set involving 9‐ to 14‐year‐old students. The findings regarding same‐sex victimization supported the view that bullies select personally and interpersonally vulnerable targets in order to maximize their gains in status while minimizing loss of affection within their same‐sex peer group. Although low self‐esteem was a joint predictor of same‐ and other‐sex victimization, rejection and lack of friends among other‐sex peers failed to predict victimization by other‐sex bullies, and being perceived as popular among other‐sex peers increased the risk. Although the findings suggests that interpersonal risk factors for other‐sex victimization differ from those found for same‐sex victimization, they do not provide strong support for heterosexual interest being the basis for other‐sex target selection, as suggested by some previous literature. As about half of the study participants were involved in the KiVa antibullying program, we had the possibility to examine whether the program effects were similar for same‐ and other‐sex victimization. It turned out that in middle schools the program decreased only same‐sex victimization, whereas in elementary school the decrease was observed regardless of the sex composition of bully–victim dyads. Aggr. Behav. 38:442‐455, 2012. © 2012 Wiley Periodicals, Inc.     

John Milbank and Biblical Hermeneutics: the End of the Historical‐Critical Method?

It is perhaps ironic that a methodology still convinced of its radical iconoclasm and progressive nature should at the same time be regarded as critically backward, a by‐product of a disappearing philosophy. Such a view of the historical‐critical method is held by John Milbank who argues that because of its dependence upon heretical philosophies that affirm the ontological autonomy of a world without reference to or participation in God, it should be confined to theological history. This essay will argue that Milbank's challenge ought to be taken seriously by Christian biblical interpreters and suggests that historical‐critical study, in the form criticised by Milbank, needs to be rejected. Milbank exposes the philosophical bankruptcy of the method from a Christian perspective; nevertheless, Milbank overstretches himself. His rejection of the historical‐critical method results in a hermeneutic that has no place for a biblical text's historical particularity and sense. 1 Because of this, he is left subsuming historic texts into the regula fidei of his philosophical meta‐narrative, whether they fit such a move or not. This is particularly the case with Milbank's treatment of biblical texts, which, it shall be argued, operates as a refusal of history and a refusal of the particularity and alterity of the text. This highlights the need for an historical hermeneutic for Christian biblical interpretation, based on theological presuppositions, which takes the theological value of both historical particularity and the text seriously.     

Continuity and/or Discontinuity at Vatican II? Examining the Council in the Context of the ‘Long Nineteenth Century’

This article explores recent questions regarding the interpretation of Vatican II by examining the council's theological and historical relation to what John O'Malley has called ‘the long nineteenth century’. This period, which O'Malley dates from the French Revolution until the end of the pontificate of Pius XII (1958), connotes a time when political and philosophical developments ‘traumatized’ the Church. This sustained trauma left the Church in a defensive position which deeply informed its view of itself and its relation to the world. While a great deal of attention has been directed at examining the council's degree of continuity or discontinuity with the conciliar tradition, not enough has been done to understand its relationship to developments within this more immediate setting. This study argues that a more contextualized appreciation of the Church's efforts to respond to the challenges of the long nineteenth century, expressed especially in the teachings of Vatican I, can illumine key elements of the meaning of Vatican II's documents and the continuity and/or discontinuity that they represent.     

On the reception of the concept of the death drive in Germany: expressing and resisting an ‘evil principle’?

With Beyond the Pleasure Principle, Freud attempted ‘to describe and to account for the facts of daily observation in our field of study’ (1920, p. 7), in particular concerning destructive clinical phenomena that confront us in the analytic situation: traumatic neuroses, melancholic states, negative‐therapeutic reactions, masochism, repetition compulsion and so on. The author demonstrates in the first section how Freud's own resistance – later self‐diagnosed – to recognizing these unwelcome facts was expressed in the terminological and conceptual ambiguities of the death drive hypothesis then introduced, ambiguities that to some extent continue to impede the reception of its clinical usefulness to this day. As soon as Freud had demonstrated the connection with clinical practice more directly in The Ego and the Id (1923), some contemporaries adopted it as a helpful clinical concept, while others believed that they could (and must) refute it. The second part outlines its reception in the 1920s and 1930s, which was part of an international discussion that was, of course, initially conducted mainly in German. The beginnings of an important further development of the death drive hypothesis are described in a separate section because it originated from Melanie Klein's earliest experiences in analysing children in Berlin in the early to mid‐1920s. She referred at that time to an ‘evil principle’, and in 1932 published her view of the death drive hypothesis, which was further developed in subsequent decades by her and her followers in London. In this period, conditions changed dramatically: in Germany Freud's books (among others) were burnt, crimes against humanity were instigated and psychoanalysis ceased to exist in this country. Almost all the analysts who published on the death drive had to emigrate. From then on, entirely different discourses took place in the various regions. In Germany, the death drive hypothesis was (largely) disregarded or rejected for decades after the Holocaust. Frank demonstrates how the uncritical recourse in relevant works to this day to an article by Brun in 1953 that considered the death drive to have been comprehensively refuted on the basis of (apparently) comprehensive literature research can be understood as a symptom. Pursuing some reflections by Beland (1988) and Cycon (1995), the author expounds her thesis that in Germany the clinical usefulness of the death drive hypothesis could not be considered as long as destructive impulses were still an immediate social reality. According to the author's observations, in stating that there had been a ‘definite reaction formation against death drive hypotheses’, Brun had unintentionally made an accurate diagnosis. It was not until the realization of inevitable perpetrator identifications (‘Hitler in us’) in this country became (more widely) possible that a concern with the death drive hypothesis could also resume. In the final section, the author takes up one line of this development and traces how some German analysts in the 1980s came into contact with Kleinian developments that had since occurred and how these found and find their way into their analytic working. She closes by asking whether it might be appropriate to consider Melanie Klein's concept of an evil principle – along with the pleasure and reality principles – as a less ambiguous one for the phenomena under consideration.     

Can We Talk? Self‐Presentation and the Survey Response

This paper explores how the personality characteristics of individuals affect the answers they give to questions on controversial political topics. In April and May 2000, a random-digit-dial survey of 518 Americans was conducted in the continental United States. This survey included question batteries measuring two psychological concepts related to self-presentation. Respondents were also asked about their opinion on a number of sensitive topics, such as feelings toward blacks and homosexuals and their opinions about spending on popular programs, including schools and the environment. Their responses to these questions varied as a function of their self-presentation personality characteristics. The results presented here suggest that self-presentation measures such as those assessed here can improve our understanding of how the social dynamics of the survey interview affect responses to sensitive questions.