A PRAGMATIC CASE AGAINST PRAGMATIC THEOLOGICAL REALISM

Pragmatic theological realism (PTR) urges us to take up the realist aim of theology or the goal of truth although we have good reason to think that the goal can neither be attained nor approximated. Rescher contends that pursuing an unreachable goal can be rational on pragmatic grounds so long as pursuing the unreachable goal yields indirect benefits. I have blocked this attempt at providing a pragmatic justification for the realist aim of PTR on precisely the same pragmatic grounds: since there is a competing alternative to PTR and the alternative can provide whatever indirect benefits PTR can offer while being less risky than it is, prudential reasoning favours the alternative to PTR. This undermines the pragmatic case for the realist aim of theology since the instrumentalist alternative does not aim at the truth.     

The Relationship of Authoritarianism and Related Constructs to Attitudes Toward Homosexuality1

Two studies examined the relationships of right‐wing authoritarianism (RWA), dogmatism, social dominance orientation (SDO), and political‐economic conservatism (PEC) to attitudes toward homosexuality. Study I, a meta‐analysis, found that all 4 variables were related to attitudes toward homosexuality, with RWA having the largest relationship. Study 2 examined the relationships of the 4 variables to attitudes toward lesbians and gay men in a college‐student sample. Although all 4 variables had zero‐order correlations with these attitudes, RWA and SDO were the primary predictors, with RWA having the larger relationship. In addition, the zero‐order correlations of PEC and dogmatism could be explained by their overlap with SDO and RWA, and SDO partially mediated the gender difference found in attitudes toward gay men.     

Critical Consciousness and the Christian Conscience: Making the Necessary Connections Between Faith-Based Learning and Critical Pedagogy

Critical pedagogy is a by product of postmodernism, which argues that reality is always subjective, and truth is identified through each person's experiences and environment. Can critical pedagogy be applied to faith-based education? The authors claim that it can. First, the theories and practices of critical pedagogy have strengthened faith-based education by emphasizing self-directed students, the teacher as facilitator, and well-organized learning experiences. In fact, Jesus knew that learning required an active knowledge-creating process through one's full participation in the class. He always encouraged his disciples to transcend superficial understanding. Jesus knew that learning was not simply memorizing facts or reciting the Law of Moses. His beliefs challenged the passive learning paradigm of memorizing content established by the Jewish leaders. This article concludes that both critical pedagogists and Christian teachers would endorse problem-posing methods to encourage full engagement and effective teachers' dispositions in the classroom.     

WANG YANG-MING, MENCIUS, AND DMTERNALISM

Professor David Nivison's presidential address, "Two Roots Or One?", delivered before the Fifty-fourth Annual Pacific Meeting of the American Philosophical Association is a very penetrating paper on Mencius' moral philosophy. He has also made some very interesting contrasts between Mencius' view and those of Wang Yang-ming and Tai Chen. What I would like to point out here is that Wang's position is much more similar to Mencius' than Nivison thought. In sum, I would like to point out that, contrary to what Nivison seems to suggest, Wang is not a strict internalist. A strict internalist is one who maintains that the recognition of obligation is motivation enough to act accordingly.