Religious identity consolidation and mobilization among Turkish Dutch Muslims

This paper investigates religious identity consolidation in terms of the endorsement of the rights of Dutch Muslims to publicly express their identity, and identity mobilization in terms of the attitude towards normative forms of political organization. Identity consolidation and mobilization were examined as a function of the content of Muslim identity. A distinction was made between an individualized and a communal interpretation of what it means to be a Muslim, in addition to orthodox belief. Personal meaning and personal certainty as two aspects of an individualized interpretation were found to be positively associated to the endorsement of Muslim expressive rights, but not to the attitude towards political organization. Behavioural involvement and Muslim group interdependence were positively associated with identity organization. Orthodoxy was related to both identity consolidation and mobilization. Theoretical implications of these results are discussed. Copyright © 2009 John Wiley & Sons, Ltd.     

A Critical Assessment of the Programmes of Producing ‘Islamic Science’ and ‘Islamisation of Science/Knowledge’

In the present article, working from within the framework of critical rationalism and focusing mostly on the views developed by some Iranian writers, I argue that the programmes of producing ‘Islamic Science’ (cIS) and ‘Islamisation of Science/Knowledge’ (IoK) are doomed to failure. I develop my arguments in three parts. I start by explaining that the advocates of the programmes of producing cIS or IoK subscribe to mistaken images of science that are shaped by either a positivist or outmoded culturalist/interpretivist theories of science. I shall then focus on the similarities and differences of ‘science’ and ‘technology’, arguing that despite close interconnection between the two it is of utmost importance, for analytical purposes, to keep these two socially constructed entities apart. Drawing on the above distinction, I argue that while creating ‘Islamic’ or ‘indigenous’ sciences is impossible, constructing ‘Islamic’ or ‘indigenous’ technologies is, in principle, feasible. Lastly, I turn to some of the more recent works on creating/constructing cIS and/or IoK. I shall try to show that none of the arguments introduced by the advocates of the projects of cIS/IoK is tenable.     

Preference‐based Learning of Ideal Solutions in TOPSIS‐like Decision Models

Combining established modelling techniques from multiple‐criteria decision aiding with recent algorithmic advances in the emerging field of preference learning, we propose a new method that can be seen as an adaptive version of TOPSIS, the technique for order preference by similarity to ideal solution decision model (or at least a simplified variant of this model). On the basis of exemplary preference information in the form of pairwise comparisons between alternatives, our method seeks to induce an ‘ideal solution’ that, in conjunction with a weight factor for each criterion, represents the preferences of the decision maker. To this end, we resort to probabilistic models of discrete choice and make use of maximum likelihood inference. First experimental results on suitable preference data suggest that our approach is not only intuitively appealing and interesting from an interpretation point of view but also competitive to state‐of‐the‐art preference learning methods in terms of prediction accuracy. Copyright © 2014 John Wiley & Sons, Ltd.     

Biases in Visual Attention in Children and Adolescents With Clinical Anxiety and Mixed Anxiety-Depression

Recent research has indicated that anxious adult and child patients and high trait-anxious adults selectively shift attention toward threatening stimuli. The present study extends this research and investigates the content-specificity of the effects in clinically anxious and mixed anxious–depressed children and adolescents. Twenty four generally anxious patients, aged 9 to 18, 19 mixed anxious–depressed patients, and 24 normal controls were comparable with respect to age, sex, verbal IQ, and vocabulary level. The participants carried out an attentional deployment task in which probe detection latency data were used to determine the distribution of visual attention for threat-related and depression-related material. The results showed that clinically anxious children, relative to controls, selectively allocated processing resources toward threat stimuli. However, mixed anxious–depressed children, relative to controls, did not show any attentional bias towards either threat- or depression-related stimuli. Preliminary data on age and gender differences are also presented. The results of this study are discussed in the light of previous research.     

A Wandering Mind is Not Always a Creative Mind: How Thought Dynamics Explain the Relationship between Mind Wandering and Creativity

A wandering mind is not always a creative mind. Anecdotes about ideas spontaneously entering awareness during walks, showers, and other off-task activities are plenty. The science behind it, however, is still inconclusive. Creativity might result from how thought context—whether thoughts are on-task or off-task—relates to thought dynamics—how thoughts unfold. To explore this, study 1 (n = 85) surveyed creative professionals about a single idea they had earlier in the day. The spontaneity of thoughts positively correlated with self-reported creativity, whereas off-task thoughts or doing something else did not. Study 2 (n = 180) replicated these findings in a student sample during an idea generation task and added that free movement of thoughts also correlates with self-reported originality during idea generation. As indicated by expert ratings, no relationship of thought dynamics and thought context was found with population-level creativity. Herewith, this study suggests that thought dynamics, rather than thought context, explain the often suggested relationship between mind wandering and creativity.     

Women seek more variety in rewards when closer to ovulation

We propose that women's increased generalized sensitivity to rewards during the fertile phase of the menstrual cycle causes them to seek more variety in rewards when they are in the fertile phase than when they are not in the fertile phase of the cycle. In Studies 1–3, across the reward domains of mating and hedonic food, we show that women seek more variety in rewards when closer to ovulation. Moreover, we provide support for the proposition that women's increased reward sensitivity during the fertile phase of the menstrual cycle causes their greater variety seeking. Specifically, in Study 3, we show that fertile women's greater variety seeking does not extend to non-rewards, such as non-hedonic food. Our findings suggest that behavioral effects of women's hormonal shifts during the menstrual cycle are not limited to the mating domain and may extend to a wide category of reward domains.     

ISLAM AND SCIENCE: THE PHILOSOPHICAL GROUNDS FOR A GENUINE DEBATE

What does it take for Islam and science to engage in a genuine conversation with each other? This essay is an attempt to answer this question by clarifying the conditions which make having such a conversation possible and plausible. I will first distinguish between three notions of conversation: the trivial conversation (which requires sharing a common language and the meaning of its ordinary expressions), superficial conversation (in which although the language is shared, the communicators fail to share the meaning of their theoretical terms), and genuine conversation (which implies sharing the language and the meaning of ordinary as well as theoretical terms). I will then argue that our real concern with regard to the exchange between Islam and science is to be to specify the conditions under which their proponents can engage in a genuine conversation with each other and that such a conversation to take place essentially requires sharing a common ontology. Following Quine, I will argue that Muslims, like the followers of any religion, would have no other choice but to work from within science. Doing so, however, would not prevent Muslims from having a genuine conversation with the proponents of other worldviews because when the shared ontology fails to offer any potentially testable answer to our remaining questions about the world, the Islamic viewpoint can appear as a genuine alternative among other underdetermined ones, deciding between which would be a matter of pragmatic criteria.