Cultural illiteracy and the Internet.

The Internet has created different expectations regarding its possibilities as a tool for including groups that have heretofore been excluded from the modern world. But mere access to information does not necessarily imply correct and effective use of it. Despite the great increase in Internet access in previously excluded areas, expectations of inclusion have not been fulfilled. Research suggests that the effectiveness of Internet use varies among cultures, but all such studies analyze countries as a whole with no further breakdown. Yet it is known that within a given country there co-exist subcultures that differ both in language and social context. This paper presents a study that shows the correlation between different social subcultures and their Internet knowledge.     

Trauma and Religiousness

Victims of traumatic events who experience re-traumatization often develop a highly ambivalent relationship to God and all religiosity as extremely conflictual. On the one hand, they may choose to blame God for not having protected them, for having left them to feel so alone, for having been indifferent to them or they may even turn their wrath upon God, as the source of cruelty. Often though, the traumas experienced by individuals prompt them to turn to God and religion in search of help. This gives reason for the need of new and up-to-date research that can help elucidate why some people choose to seek help in religion and others turn away from it.     

William J. Morgan’s ‘conventionalist internalism’ approach. Furthering internalism? A critical hermeneutical response

Several authors, such as William J. Morgan, John S. Russell and R. Scott Kretchmar, have claimed that the limits between the diverse normative theories of sport need to be revisited. Most of these works are philosophically grounded in Anglo-American philosophical approaches. For instance, William J. Morgan’s proposal is mainly based on Richard Rorty’s philosophy. But he also discusses with some European philosophers like Jürgen Habermas. However, Habermas’ central ideas are rejected by Morgan. The purpose of this paper is to analyse Morgan’s rejection of Habermas’ thought and show that a more appropriate normative of sport that explains better our current sporting world can be achieved by drawing on the German philosopher’s ideas. The plan of this paper is the following. It shall analyse the limits of the distinction between broad internalism and externalism by taking Morgan’s work as its starting point. To do so, firstly, the conventionalist way in which Morgan criticises the limits of interpretivism shall be explained (§2). Secondly, the relationship between Morgan’s proposals and the hermeneutical theories which are at the roots of his proposal shall be brought to light. Thirdly, since Morgan takes Habermas’ hermeneutical ethics to be an example of externalism, the relationship between his theory and Habermas’ ethical account shall be clearly defined. Moreover, Morgan’s proposal shall be criticised in the light of Habermas’ discourse ethics (§3). To conclude, a Habermasian approach in sport ethics shall be described (§4).     

Temperament and Personal Wellbeing in a Sample of 12 to 16 Year-Old Adolescents

Working on the basis that temperament – understood as the root from which personality traits emerge – is related to subjective wellbeing, a study was conducted on a sample of 1.483 students in compulsory secondary education aged between 12 and 16, half of whom attended schools in a rural or semiurban area and half in an urban setting. The aims of the study were as follows: a) to determine the level of personal wellbeing in a sample of 12 to 16 year-old adolescents measured using scores obtained from the Personal Wellbeing Index (PWI), and b) to analyse the relationship between temperament, measured using the Early Adolescent Temperament Questionnaire (EATQ-R), and personal wellbeing. Results indicate, among other things, that those temperament dimensions which best predict a high level of personal wellbeing are activity level, affiliation, shyness (with a negative weight), inhibitory control and activation control.     

Between ideology and pragmatism: polemic on the civil rights of Christians in the socialist Slovenia of the 1970s

In this article I discuss the controversy concerning the rights of believers which developed among younger theologians, some laymen and some representatives of the faithful on the one hand, and communist politicians and Marxist theorists on the other, in Slovenia in the 1970s. In comparison with other socialist countries, the level of religious freedoms in multireligious Yugoslavia was relatively high; the same can be said about the country’s relations with the Holy See, with which diplomatic relations at the highest level were restored in 1970. The controversy opened key questions about the relationship between Marxism and atheism under Yugoslav self-management socialism and touched some of the basic ideological postulates on which the League of Communists (LC) built its social engagement. Demands for greater equality for believers were rejected as unfounded in the vast majority of cases and did not trigger a change in the established understanding of religion by the ruling communist party. However, the awareness of everyday discrimination against believers in their public life spread amongst the younger generation of more liberal-oriented communist leaders. At a time when the Yugoslav party was preparing for the difficult period following the imminent death of President Tito and in this period was counting on the loyalty of believers, communist leaders were willing to condemn the most outstanding examples of ‘sectarianism’, of which there was no scarcity in the ranks of the LC, while at the same time a change in programming principles in regard to religion remained out of the question. The prevailing conviction remained that religion would die out of its own accord, but that in the meantime it was necessary to ensure full equality for nonbelievers and believers alike.     

Framing the EU as Common Project vs. Common Heritage: Effects on Attitudes Towards the EU Deepening and Widening

The present study investigated the effects of framing the European Union (EU) as a common project vs. a common heritage on participants’ attitude towards EU integration (Experiment 1) and EU enlargement (Experiment 2). An additional aim was exploring whether the different frames affected the strength of identification with the EU, and if the framing effect on attitudes was mediated by participants’ identification with the EU and/or by their message evaluation (Experiment 3). Results showed that a common project-based frame was more effective than a common heritage-based frame in promoting positive attitude toward EU integration and enlargement, as well as participants’ identification with the EU, which mediated the framing effect on both attitudes; the mediation of participants’ message evaluation was not significant. The procedure of the last experiment was replicated on a British sample (Experiment 4), showing a similar pattern of results.