Family metaphors and moral intuitions: how conservatives and liberals narrate their lives

This research examines life-narrative interviews obtained from 128 highly religious and politically active adults to test differences between political conservatives and liberals on (a) implicit family metaphors (G. Lakoff, 2002) and (b) moral intuitions (J. Haidt & C. Joseph, 2004). Content analysis of 12 key scenes in life stories showed that conservatives, as predicted, tended to depict authority figures as strict enforcers of moral rules and to identify lessons in self-discipline. By contrast, liberals were more likely to identify lessons learned regarding empathy and openness, even though (contrary to prediction) they were no more likely than conservatives to describe nurturant authority figures. Analysis of extended discourse on the development of religious faith and personal morality showed that conservatives emphasized moral intuitions regarding respect for social hierarchy, allegiance to in-groups, and the purity or sanctity of the self, whereas liberals invested more significance in moral intuitions regarding harm and fairness. The results are discussed in terms of the recent upsurge of interest among psychologists in political ideology and the value of using life-narrative methods and concepts to explore how politically active adults attempt to construct meaningful lives.     

Liberals, moderates and jihadists: protesting Danish cartoons in Indonesia

Muslim liberals, moderates, and radical “jihadists,” together with the Indonesian government, condemned Danish caricatures of Prophet Muhammad as insulting and hateful. However, the form of protest of these diverse segments of Indonesian Muslims was shaped by their ideological frameworks and political agendas. The “mainstream” of Indonesia’s increasingly radical “moderate” Muslim community, as represented by Nahdlatul Ulama, Muhammadiyah, and the Justice and Prosperity Party (PKS), squarely condemned the images within their particular perspectives, while distancing themselves from the “anarchist” radical demonstrators. The Liberal Islam Network (JIL), dedicated to fighting against “fundamentalists,” pointed out the role of detrimental fundamentalisms around the world. Several small radical groups, MMI, FPI and HTI actively staged street demonstrations fitting this case into their ideological framework of jihad, defending Islam, and/or striving for an Islamic state. These varied responses are better understood as integral to ongoing processes of radicalization, liberalization, and cultural and politico-jural Islamization.

Classical second-order intensional logic with maximal propositions

Conclusion By the standards presented in the Introduction, CMFC2 is deficient on at least one ontological ground: ‘∀’ is a syncategorematic expression and so CMFC2 is not an ideal language. To some there may be an additional difficulty: any two wffs provably equivalent in the classical sense are provably identical. We hope in sequel to present systems free of these difficulties, free either of one or the other, or perhaps both. This work was done with the aid of Canada Council Grant S74-0551-S1.     

Who distinguishes between sinners and sins at the implicit level of awareness?

Several researchers have investigated the possibility that people indeed can love individuals who are engaged in behaviors that are considered unacceptable. In the present research, the authors evaluated the possibility that people distinguish between presumably sinful persons and presumably sinful behaviors at a cognitive level that does not involve conscious intent and awareness: the implicit (nonconscious) level of awareness. Participants performed a speeded-response task, the Implicit Association Test. Results indicated that participants were able to make such a (person vs. behavior) distinction and that in doing so, they manifested positive implicit evaluations of sinful people relative to sinful actions.     

The effects of self-disclosure and non self-disclosure of stuttering on listeners' perceptions of a person who stutters

The aim of this study was to examine listener perceptions of an adult male person who stutters (PWS) who did or did not disclose his stuttering. Ninety adults who do not stutter individually viewed one of three videotaped monologues produced by a male speaker with severe stuttering. In one monologue, 30 listeners heard the speaker disclose stuttering at the beginning and in another monologue, 30 listeners heard the speaker disclose stuttering at the end. A third group of 30 listeners viewed a monologue where no disclosure of stuttering occurred. After listeners viewed a monologue, they were asked to rate a set of six Likert scale statements and answer three open-ended questions. The results showed that only one of six Likert statements was significantly different across the three conditions. The only statement that was different was that the speaker was perceived to be significantly more friendly when disclosing stuttering at the end of the monologue than when not disclosing stuttering. There were no significant differences between the percentage of positive and negative comments made by listeners across the three conditions. Listeners' comments to each open-ended question showed they were comfortable listening to stuttering with or without disclosure and slightly more than half of the listeners believed their perceptions of the speaker did not change when he disclosed stuttering. The results also showed that the speaker who disclosed stuttering at the beginning of the monologue received significantly more positive listener comments than when he disclosed stuttering at the end of the monologue. Results are discussed relative to comparisons with the study, the clinical relevance of acknowledging stuttering as a component of treatment, and future research on the self-disclosure of stuttering. Educational objectives: The reader will be able to: (1) describe how different groups of listeners perceive and respond to two conditions of self-disclosure of stuttering and one condition involving non self-disclosure of stuttering; (2) summarize the range of listener responses to and benefits of self-disclosure of stuttering; and (3) describe the value of self-disclosure of stuttering for the listener and the speaker.     

Transitive inference by pigeons: Does the geometric presentation of the stimuli make a difference?

In studies of transitive inference (TI), nonhuman animals are typically trained with the following 5-term task: A+B?, B+C?, C+D?, D+E? where the letters stand for arbitrary stimuli and [+] indicates that choice is reinforced and [?] indicates that choice is not reinforced. A TI effect is found when, given the untrained test pair BD, subjects choose B. TI effects have been found in many nonhuman species. Although reinforcement history has been posited as an account of the TI effect, it has failed to account for a variety of conditions under which TI effects have been found. A more cognitive account of TI is that organisms are able to form a representation of the series (A > B > C > D > E). In support of this hypothesis, Roberts and Phelps (Psychol Sci 5:368–374, 1994) found that presentation of the pairs of stimuli in a linear arrangement facilitated TI performance by rats, whereas presentation of the pairs of stimuli in a circular arrangement did not. Using methods adapted from Roberts and Phelps, we trained pigeons on either a linear or a circular arrangement of stimuli with the 5-term task. Results indicated that on the BD test pair, pigeons trained with a circular arrangement did not differ from those trained with a linear arrangement. Furthermore, we found that memory for training pairs was variable and was highly correlated with degree of TI. The results suggest that regardless of how pigeons are able to represent the stimuli, choice was not affected by the spatial arrangement of the stimuli during training.     

Agencement and Agency: If Gilles and Félix had met Stanley

The concept of the assemblage set out in Gilles Deleuze and Félix Guattari's A Thousand Plateaus is brought into dialogue with the notion of ethical agency found in the writings of Stanley Hauerwas. The discussion is structured around the process of the agent's narrative formation. Elements of complexity theory, in particular emergence, are adduced in order to explicate the points of difference between Deleuze and Guattari and Hauerwas, as are the contributions of those like Manuel DeLanda who have sought to further develop Deleuzean-Guattarian ideas. The conclusion proposes disciple and Church as emergent forms structured by the Christ-event conceived as an abstract machine.