SELF-ABANDONMENT AND SELF-DENIAL Quietism, Calvinism, and the Prospect of Hell

Self‐abandonment and self‐denial are, respectively, Catholic and hyper‐Calvinist analogues of each other. Roughly, each requires the surrendering of a person to God's will and providence through faith, hope, and love. Should the self‐abandoning/self‐denying individual accept his or her own damnation if that be God's will? This article, which is virtually alone in discussing the Catholic and Reformed Protestant traditions together, answers “No.” The unqualified self‐abandonment present in quietism and the radical self‐denial of Samuel Hopkins are perverse and irrational responses to the prospect of hell because they run counter to the Christian's deepest need to spend eternity with God. However, a qualified self‐abandonment is intellectually defensible and offers a viable Christian piety.     

Rawlsian Civic Education: Political not Minimal

abstract In Political Liberalism and later work John Rawls has recast his theory of justice as fairness in political terms. In order to illustrate the advantages of a liberal political approach to justice over liberal non‐political ones, Rawls discusses what kind of education might be required for future citizens of pluralistic and democratic societies. He advocates a rather minimal conception of civic education that he claims to derive from political liberalism. One group of authors has sided with Rawls’ political perspective and educational proposal, holding that a political approach and educational requirements that are not too demanding would have the advantage of being acceptable to a wide range of citizens with different religious, moral and philosophical perspectives. A second group of authors have criticized Rawls’ educational recommendations, holding that the production of a just society composed of reasonable citizens requires a more demanding civic education and, hence, that the political approach is not viable. The present paper argues that both groups are only partially right, and that there is a third way to understand civic education in Rawlsian terms, a way that is political but not minimal.     

7-11-year-old children show an advantage for matching and recognizing the internal features of familiar faces: Evidence against a developmental shift

Adults are better at recognizing familiar faces from the internal facial features (eyes, nose, mouth) than from the external facial features (hair, face outline). However, previous research suggests that this “internal advantage” does not appear until relatively late in childhood, and some studies suggest that children rely on external features to recognize all faces, whether familiar or not. We use a matching task to examine face processing in 7-8- and 10-11-year-old children. We use a design in which all face stimuli can be used as familiar items (for participants who are classmates) and unfamiliar items (for participants from a different school). Using this design, we find an internal feature advantage for matching familiar faces, for both groups of children. The same children were then shown the external and internal features of their classmates and were asked to name or otherwise identify them. Again, both age groups identified more of their classmates correctly from the internal than the external features. This is the first time an internal advantage has been reported in this age group. Results suggest that children as young as 7 process faces in the same way as do adults, and that once procedural difficulties are overcome, the standard effects of familiarity are observed.     

Book reviews

TOATES, F. Animal Behaviour: A Systems Approach. Chichester: John Wiley and Sons. 1980. Pp. 299. Hardback £17. Paper back £6.40 ISBN 0 471 27724.

DICKINSON, A. Contemporary Animal Learning Theory. Cambridge: University Press. 1980. Pp. 177. Hardback £12.50. Paperback £3.95. ISBN 0 521 23469 7.     

Environmental Modesty

Despite this virtue's history as an instrument of women's oppression, modesty, at its most basic, means voluntary restraint of one's power, undertaken for the sake of others. It is a mechanism that modifies unequal power relationships and encourages greater compassion and fairness. I use a Christian perspective with influences from Jewish and Muslim sources to examine modesty. The modest person, I argue, must be in relationship with others, must be honestly aware of her impacts on others, must be sensitive to those impacts, compassionate toward others, and willing to hold back for others' sakes. Moreover, modesty is not only a virtue that pertains to sexuality and clothing, but it also can promote virtuous environmental behavior, particularly as it leads to awareness of, and sensitivity to, the effects of everyday behaviors on vulnerable others.