Ideal selves and self‐esteem in people with independent or interdependent self‐construal

Not living up to one's ideal self has been shown to coincide with decreased self‐esteem. In the present paper, this notion is applied to the differentiation between people with independent versus interdependent self‐construal. We suggest that the ideal self of independents differs in two respects from the one of interdependents: with respect to its contents (autonomous versus social self‐knowledge) and with respect to the degree of context‐dependency of the encoded knowledge (context‐independent versus context‐dependent self‐knowledge). In three studies, via a priming we either manipulated contents or degree of context‐dependency of what participants considered themselves to actually be like. On both explicit and implicit measures, participants with independent construal indicated higher self‐esteem after priming of autonomous and context‐independent knowledge than after priming of social and context‐dependent knowledge. The opposite pattern was observed in participants with interdependent construal. Results suggest that independent and interdependent construals mirror different ideals which are applied as a comparison standard when evaluating the self. Copyright © 2006 John Wiley & Sons, Ltd.     

A CRITIQUE OF BOROWITZ'S POSTMODERN JEWISH THEOLOGY

Abstract. Borowitz's book is primarily a systematic response by a liberal Jewish theologian to his perceived challenges from rationalism on one hand and postmodernism on the other. It is within this context that Borowitz discusses issues of the relationship between modern science and Judaism. The first part of this essay is a summary of Borowitz's book. Here I locate Borowitz's place in the general discipline of Jewish philosophy and theology. The second part of the paper is a critique of Borowitz's discussion of postmodernism and liberalism. It is in this concluding section that the issues raised by contemporary science for Jewish religious thought are discussed.     

Truth,Partial Logic and Infinitary Proof Systems

In this paper we apply proof theoretic methods used for classical systems in order to obtain upper bounds for systems in partial logic. We focus on a truth predicate interpreted in a Kripke style way via strong Kleene; whereas the aim is to connect harmoniously the partial version of Kripke–Feferman with its intended semantics. The method we apply is based on infinitary proof systems containing an \(\omega \)-rule.     

Creation and the Symbiosis of Science and Judaism

It seems to me that the critical questions that science and natural philosophy raise for Jewish theology are the following: Does God evolve? Does the universe have or even need an interpretation, specifically with reference to the fact that most of the universe most of the time is uninhabitable, and there may be many more than one universe? Does the universe need a beginning? What is distinctive about human consciousness, intelligence, and ethics in the light of evidence for evolution from all of the life sciences? Finally, will both life and the universe end? These questions are not only modern. They contain all the primary issues that have dominated rabbinic thought. That agenda can be summarized in six topics: How should we model what we believe about (1) God, (2) the world, and (3) the human being; and how should we understand the relations between them, that is, between (4) God and the world (or, creation), (5) God and the human (or, revelation), and (6) the human and the world (or, redemption)? In this paper I focus on the fourth issue, creation. My answer is presented in detail in my Judaism and the Doctrine of Creation(Samuelson 1994). Here I shall summarize my conclusions there concerning science, Jewish texts, and the correlation between them.     

Perceived collective continuity and social well‐being: exploring the connections

Research has shown that people tend to perceive the groups to which they belong (e.g., national groups) as temporally persistent. In this paper we argue that enhanced perceptions of collective continuity lead to lower levels of anomy and misfit, and to higher levels of social well‐being (SWB). Furthermore, we argue that the effects of perceived collective continuity (PCC) on SWB are mediated by collective self‐esteem (CSE). Finally, we contend that PCC has positive effects on perceived group entitativity (PGE), which in turn has a positive influence on CSE. This model is tested by means of a cross‐sectional study using a sample of Spanish nationals (N = 145) drawn from the general public. Results confirm that the data fit the model well. These findings are in line with research demonstrating that a sense of personal continuity through time is related with better mental health and personal well‐being. Copyright © 2007 John Wiley & Sons, Ltd.