Naturalizing the space of reasons

Given the Sellarsian distinction between the space of causes and the space of reasons, the naturalist seeks to articulate how these two spaces are unproblematically related. In Mind and World () John McDowell suggests that such a naturalism can be achieved by pointing out that we work our way into the space of reasons by the process of upbringing he calls Bildung. ‘The resulting habits of thought and action’, writes McDowell, ‘are second nature’ (p. 84). In this paper I expose one implication of this remark, namely, that Bildung naturalism requires a conception of a type of action which is at once rational and habitual. Current orthodoxies in the philosophy of action prevent these two features from easily co‐existing. Whilst various reconciliations are possible, I argue that only one keeps Bildung naturalism intact. This, however, commits the naturalist to a conception of reasons more radically external than any to be found in current literature, according to which the agent need have no conception of what her reasons are at the time of acting. This is what I call acting in the dark of reasons. One upshot for McDowell is that this conception of reasons may be in tension with some of his other claims.     

Herscovitch and Meyer’s Three-Component model of commitment to change: Meta-analytic findings

Commitment to change has been subject to several qualitative reviews in recent years. As a response to an associated lack of consensus in construct definition, Herscovitch and Meyer introduced a three-component model demonstrating affective commitment to change (i.e., ACC), normative commitment to change (i.e., NCC) and continuance commitment to change (i.e., CCC). Given the growing literature on organizational change, the aim of this paper is to take stock of a decade of research that uses Herscovitch and Meyer’s instrument to measure these three components. To determine the tool’s discriminant validity we conducted meta-analyses evaluating the strength of relations among ACC, NCC and CCC; the relations among the three components and behavioural support for change; and the moderating role of North American context versus non-North American context in shaping these relationships. Findings based on data collected from 17 studies indicate notable differences in the strength of relationships among ACC–NCC, ACC–CCC and NCC–CCC. Also the pattern of the correlations among the three components and behavioural support reveals interesting extensions and insights for further research into the robustness of this model, and on hitherto under-acknowledged discrepancies in behavioural support for commitment to change research.     

Doing and Being: Mindfulness,Health, and Quiet Ego Characteristics Among Buddhist Practitioners

We examined the relationship between meditation experience, psychological mindfulness, quiet ego characteristics, and self-reported physical health in a diverse sample of adults with a range of Buddhist experience (N = 117) gathered from a web-based survey administered to Buddhist practitioners around the world between August 1, 2007 and January 31, 2008. Practicing meditation on a regular basis and greater experience with Buddhism was related to higher psychological mindfulness scores. Psychological mindfulness was correlated with a latent variable called “quiet ego characteristics” that reflected measures based on Bauer and Wayment’s (Transcending self-interest: psychological explorations of the quiet ego. American Psychological Association, Washington, DC, pp 7–19, 2008) conceptual and multidimensional definition of a “quiet ego”: wisdom, altruism, sense of interdependence with all living things, need for structure (reversed), anger/verbal aggression (reversed), and negative affectivity (reversed). In turn, quiet ego characteristics were positively related to self-reported health. Our findings provide continuing support for the key role psychological mindfulness may play in psychological and physical well-being.     

The Lutheran Church and Lutheran Theology in Korea1

Abstract : Lutheranism came to Korea with the American military chaplaincy of The Lutheran Church–Missouri Synod in conjunction with the Korean War. The initial aim of these chaplains was to help the Koreans to improve their living conditions and to further their acquaintance with the Christian message. The main proponent of Lutheranism was Won Yong Ji, who for many years held a dual appointment at Concordia Seminary in St. Louis, Missouri, and at the Luther Seminary in Korea. His brother, Won‐Sang Ji, was the first president of the Lutheran Church in Korea. Though the church has fewer than fifty congregations—most Protestant Christians are Presbyterians—its theological influence is significant.