The Ojibwa Vision Quest

Like other Algonkian-speaking groups, the Ojibwa traditionally sought personal relations with guardian spirits whom they encountered in visions, as a rite of passage into status as adults. Visions were sometimes sought as early as age three or four, and were generally accomplished no later than puberty. The procedures for cultivating visions blended practical and ritual elements. The procedures were both explained informally and portrayed in myths and belief-legends. Roheim interpreted vision quests in keeping with Freud's general theory of religion, as evidence of fixated Oedipus complexes; but a pathologizing interpretation is inappropriate. Detailed analyses of both boys' and girls' self-reports readily support diagnoses of healthy genitality, rather than Oedipal fixation. Vision quests are better regarded as manifestations of ego ideals, leading in most cases to improved ego–superego integration.     

现代西方善恶评价理论述评

善恶评价的性质和善恶评价的真理性问题是伦理学研究的难点问题。现代西方伦理学界对此问题也多有探讨。对现代西方善恶评价理论的主要观点的介绍,有助于我们深化善恶评价问题的研究。     

Prevalence estimation of school bullying with the Olweus Bully/Victim Questionnaire

The key aim of the present research was to study the “functionality” of two global variables in the Olweus Bully/Victim Questionnaire and to examine the appropriateness of different cutoff points of these variables for prevalence estimation. Several empirical and conceptual analyses strongly attested to the functionality of the two selected variables in terms of construct validity and selected measurement properties. Similarly, a number of analyses indicated that (having been bullied/having bullied other students) “2 or 3 times a month” was a reasonable and useful lower‐bound cutoff point. With this cutoff point, “involved” students, victims, and bullies differed very markedly and in clearly different ways from “non‐involved” students in conceptually related variables. Prevalence estimates derived in this way can be conveniently obtained, have a reasonably well‐defined meaning, can be easily understood by users, and can be reproduced unambiguously by different researchers/administrators and at different times. An important background for the article is the fact that several common methods, including peer nominations, are not well suited for prevalence estimation. Prevalence data for victims, bullies, and bully‐victims are also presented. All data were derived from the New Bergen Project Against Bullying, comprising a sample of 5,171 students from 37 schools in the town community of Bergen, Norway. At the time of the data collection, the spring of 1997, the 2,544 girls and 2,627 boys were in grades 5 through 9, with modal ages of 11 through 15 years. Aggr. Behav. 29:239–268, 2003. © 2003 Wiley‐Liss, Inc.     

PRESENTISM,PERSISTENCE AND COMPOSITION

Pace Benovsky's ‘Presentism and Persistence,’ presentism is compatible with perdurantism, tropes and bundle‐of‐universals theories of persisting objects. I demonstrate how the resemblance, causation and precedence relations that tie stages together can be accommodated within an ersatzer presentist framework. The presentist account of these relations is then used to delineate a presentist‐friendly account of the inter‐temporal composition required for making worms out of stages. The defense of presentist trope theory shows how properties with indexes other than t may be said to exist at t. This involves an account of how times other than t exist at t, and how times may be multiply located at any given time. Benovsky's objection to bundles of universals is shown to assume that a bundle of properties must have the properties of its element properties.     

Better Never to Have Been Born

The pro‐life paradox, as I call it, begins with a single claim endorsed by many American Christians: infants and young children are innocent in the sight of God because they cannot yet take responsibility for their spiritual well‐being. With this in mind, I argue that pro‐life believers have unwittingly fallen victim to a theological paradox in which their attempts to save the earthly lives of unborn children make it theoretically possible for said children to die an eternal death. On the one hand, many Christians trust in an eventual spiritual reckoning where God will separate the “sheep” from the “goats” (see Matthew 25:31–46), ushering the former into heaven while damning the latter to hell. However, those who cannot yet repent and seek salvation are not blamed for their spiritual failings. If they die, they go to heaven because they are too young and intellectually immature to know any better. But if dead children are spiritually blameless, then abortion practitioners have perversely and paradoxically saved millions of unborn souls by removing human volition (and thus damnation itself) from the equation and by making it possible for the unborn to experience the joys of heaven without the temptations of earth.