Toward Narrative Strategy

Strategic planning exercises often begin with the observation, “We need a better story to tell.” We argue that this is not just a figure of speech but that the narrative form is uniquely appropriate to both the development and the effective communication of good strategies. Drawing on recent literature in the relatively new field of narratology, we argue that the temporal structure of stories allows for a reach into the future that evidence-based, analytic approaches cannot achieve. The case of Nakamura's turnaround at Matsushita/Panasonic is cited as an example of narrative strategy.     

Categorial Indeterminacy,Generality and Logical Form in Wittgenstein's Tractatus

Many commentators have attempted to say, more clearly than Wittgenstein did in his Tractatus logico‐philosophicus, what sort of things the ‘simple objects’ spoken of in that book are. A minority approach, but in my view the correct one, is to reject all such attempts as misplaced. The Tractarian notion of an object is categorially indeterminate: in contrast with both Frege's and Russell's practice, it is not the logician's task to give a specific categorial account of the internal structure of elementary propositions or atomic facts, nor, correlatively, to give an account of the forms of simple objects. The few commentators who have hitherto maintained this view have mainly devoted themselves to establishing that this was Wittgenstein's intention, and do not much address the question why Wittgenstein held that it is not the logician's business to say what the objects are. The present paper means to fill this lacuna by placing this view in the context of the Tractatus's treatment of logic generally, and in particular by connecting it with Wittgenstein's treatment of generality and with his reaction to Russell's approach to logical form.     

Belongingness is a Mediating Factor Between Religious Service Attendance and Reduced Psychological Distress During the COVID-19 Pandemic

Journal of Religion and Health - This study aimed to test whether pre-pandemic religious service attendance relates to both lesser impact from the COVID-19 pandemic and lower levels of...     

Correction to: Belongingness is a Mediating Factor Between Religious Service Attendance and Reduced Psychological Distress During the COVID‑19 Pandemic

Journal of Religion and Health -     

Pilot Study of a Program to Increase Mothers’ Understanding of Dads

The present study evaluated the effects of mothers' participation in an 8‐week coparenting intervention program, Understanding Dad^?, on mothers' awareness and attitudes regarding how their relationships with fathers influence paternal involvement with children, knowledge of healthy pro‐relationship skills, and relationship self‐efficacy. Thirty‐four mothers were recruited from four sites to participate in a study that used a pretest/posttest one‐group design. Over the course of this 8‐week program, mothers demonstrated moderate to large gains in each of the outcome measures, after controlling for mothers' educational level. Moreover, there was one significant within‐subjects interaction effect for time × location. That is, mothers made significantly greater gains in pro‐relationship knowledge in one of the intervention sites. Implications for future research are discussed.     

Critical Notice: Paul Russell's The Riddle of Hume's Treatise: Skepticism,Naturalism, and Irreligion (OUP 2008)

In The Riddle of Hume's Treatise: Skepticism, Naturalism, and Irreligion (2008), Paul Russell makes a strong case for the claim that “The primary aim of Hume's series of skeptical arguments, as developed and distributed throughout the Treatise, is to discredit the doctrines and dogmas of Christian philosophy and theology with a view toward redirecting our philosophical investigations to areas of ‘common life,’ with the particular aim of advancing ‘the science of man’” (2008, 290). Understanding Hume in this way, according to Russell, sheds light on the “ultimate riddle” of the Treatise: “is it possible to reconcile Hume's (extreme) skeptical principles and conclusions with his aim to advance the ‘science of man’” (2008, 3)? Or does Hume's skepticism undermine his “secular, scientific account of the foundations of moral life in human nature” (290)? Russell's controversial thesis is that “the irreligious nature of Hume's fundamental intentions in the Treatise” is essential to solving the riddle (11). Russell makes a compelling case for Hume's irreligion as well as his atheism. Contrary to this interpretation I argue that Hume is an irreligious theist and not an atheist.     

Queer Theology and Social Transformation Twenty Years after Jesus ACTED UP†

Published in 1993, Goss's Jesus ACTED UP was one of the first attempts to articulate both a radical queer theology and a mission of mainstream social transformation. The subsequent 20 years have revealed gaps between the two, precisely as mainstream LGBT politics has embraced (or perhaps exploited) religion. I focus on four tensions for those straddling the scholarship/activism lines. First, what we are doing: queer theology, and academic discourse generally, value that which is nuanced and complex; mainstream activism prefers the simple and clear. Second, what we want: radical liberation requires systemic change, while mainstream activism works pragmatically and incrementally within the system. Third, who we are: queer theory and theology emphasize the socially constructed and mutable natures of the subject, but mainstream social transformation has “won” with essentialism (“Born This Way,” love is love, etc.). Fourth, what about God: the queer, ironic, eroticized God of queer theology remains, thus far, incomprehensible in the public square where only the unreconstructed God is known. These tensions have erupted in numerous political and social contexts in the two decades since Bob Goss tried to bring radical theology and mainstream activism together, though I conclude by noting that only now might the public square be ready for what he and other queer theologians have to offer.     

Vulnerability and Resilience within Military Families: Deployment Experiences,Reintegration, and Family Functioning

This study examined how family factors that diminish feelings of loss (frequent communication) and reflect system-level adaptation (effective household management) during deployment were associated with enhanced resilience and fewer vulnerabilities during reintegration and, ultimately, the promotion of family functioning following deployment. Multiple reporters from active duty (AD) military families (N?=?214 families; 642 individuals) were examined, including AD members, civilian spouses, and their adolescent offspring. Most service members were men and enlisted personnel (95.3% male; 87.9% enlisted). Most AD and civilian spouses were between the ages of 31 and 40 (68.2% and 72.4%, respectively). Adolescent gender was relatively equal between boys (46.3%) and girls (53.7%), and their average age was 13.58. A SEM assessed the influence of communication frequency (reported by both AD and civilian spouses) and household management during deployment (reported by civilian spouses) on subsequent family functioning (reported by AD spouse, civilian spouse, and adolescent). The mediating role of positive and negative aspects of post-deployment family reintegration (reported by AD spouse, civilian spouse, and adolescent) was also assessed, as indicators of family resilience and vulnerability. Communication during deployment and civilian spouses’ household management during deployment were associated with multiple family members’ reintegration experiences. In turn, reintegration experiences were linked to self-perceptions of subsequent family functioning and, in some cases, other family members’ perceptions of family functioning. Similarities and differences among family members are discussed. While deployment and reintegration create systemic family changes and challenges, results indicated opportunity for growth that can reinforce connections between family members.     

Self-knowledge,belief, ability (and agency?)

Matthew Boyle [(2011). “Transparent Self-Knowledge.” Aristotelian Society Supplementary Volume 85 (1): 223–241. doi:10.1111/j.1467-8349.2011.00204.x] has defended an account of doxastic self-knowledge which he calls “Reflectivism”. I distinguish two claims within Reflectivism: (A) that believing that p and knowing oneself to believe that p are not two distinct cognitive states, but two aspects of the same cognitive state, and (B) that this is because we are in some sense agents in relation to our beliefs. I find claim (A) compelling, but argue that its tenability depends on how we view the metaphysics of knowledge, something Boyle does not consider. I argue that in the context of the standard account of knowledge as a kind of true belief – what I call the Belief Account of knowledge – the claim faces serious problems, and that these simply disappear if we instead adopt an Ability Account of knowledge, along the lines of that defended by John Hyman [(1999). “How knowledge Works.” The Philosophical Quarterly 49 (197): 433–451; John Hyman (2015). Action, Knowledge, and the Will. Oxford: Oxford University Press]. I find claim (B) less compelling, and a secondary aim of the paper is to suggest that once we reject the Belief Account of knowledge, and move over to an Ability Account, there is no explanatory role for (B) left to play.