Effective Christian Education: A Synthesis of Recent Denominational Studies

In 1987, Search Institute launched an ambitious effort to research the educational effectiveness of seven Protestant denominations. The results identified a variety of factors related to mature faith and denominational loyalty.     

Universals as Sense‐data*

This paper concerns the structure of appearances. I argue that to be appeared to in a certain way is to be aware of one or more universals. Universals therefore function like the sense‐data, once highly favoured but now out of fashion. For instance, to be appeared to treely, in a visual way, is to be aware of the complex relation, being tree‐shaped and tree‐coloured and being in front of, a relation of a kind which could be instantiated by a material object and a perceiver, which is thus instantiated in the veridical case but not in the non‐veridical.     

An Empirical Comparison of Three Theories of Nonverbal Immediacy Exchange

This study provides a contrastive test of three immediacy-exchange theories: Burgeon's expectancy violations theory (EVT), Cappella and Greene's discrepancy-arousal theory (DAT), and Andersen's cognitive valence theory (CVT). EVT predicts that high immediacy, by rewarding communicators, leads to an orientation response and positive behavioral and affective outcomes. In contrast, DAT and CVT predict aversive arousal and compensatory responses in response to high immediacy increases. Findings from opposite-sex friend dyads failed to find unequivocal support for a single theory. Targets showed a mix of reciprocal and compensatory responses in the higher immediacy condition, indicating that existing immediacy-exchange theories should consider incorporating elements from all three theories and perhaps from dialectics theory to explain the complex reactions that occur in response to high immediacy changes from friends.     

Another Look at Paternalism

ABSTRACT This paper attempts to provide some new insights into the problem of justifying paternalism. To begin with, there is a general analysis of the concept of paternalism which examines the conditions that must be present for it to occur. A distinction is then drawn between two contexts in which paternalism exists—first, where it applies to individuals or clearly specifiable groups and second, where it applies to society in general. Different approaches to justification are required in each case. It is argued that paternalism of the former type has to meet two necessary and sufficient conditions for it to be acceptable and a good deal of the paper is devoted to a discussion of these two conditions and the ways of determining when they are satisfied. Paternalism of the latter type which applies to the whole society is more difficult to justify, mainly because it applies indiscriminately to everyone regardless of their particular capacities, interests etc., but some suggestions are made as to when such paternalism may nevertheless be justified.     

Minimizing Arbitrariness: Toward a Metaphysics of Infinitely Many Isolated Concrete Worlds

A particular fact or event often appears arbitrary and puzzling, until it is exhibited as the outcome of certain causal processes. Usually, though not always, such a causal explanation helps to relieve the feeling of arbitariness, at least for a while. But it is easy and natural for our feeling to reassert itself: We are moved to ask why just those causal processes governed the situation of that fact or event, rather than some others. To deal with this further, larger question, often we can exhibit those causal processes as being, themselves, the results of, or certain specific instances of, prior or more general causalities. Or, much the same, we can redescribe the initial particular fact, and perhaps the cited cause as well, and display the items thus described as an instance of some very general, fundamental law or phenomenon. But any of this will only push the question back one step more. For we can always press on and ask: Why is it that just that very general phenomenon, or law, should be so fundamental, or indeed obtain at all, in the world in which we have our being? Within the usual framework of explanation, law and causation, there seems no place for such curiosity to come to rest. There seems no way for us to deal adequately with the brute and ultimate specificity of the ways in which almost everything appears to happen. And what seems worse, the specific character of certain of these laws or ways, even of quite fundamental ones, often seems so quirky, the very height of arbitrariness.