Putting Justice at the Heart of Faith: Reflecting on Ecumenism from an Asian Perspective

As we celebrate 60 years of the Christian Conference of Asia, it becomes incumbent on us to reflect on what it means to speak of ecumenism from an Asian perspective. What is uniquely Asian about ecumenism in Asia? And how have Asians imagined ecumenism and contributed to the larger ecumenical discourse? In this article, I shall first consider what is specific to the Asian context and specifically map both Asian continental uniqueness and the Asian context itself; secondly, I will look at specific issues in Asian ecumenism; and lastly, I will attempt to chart trajectories for Asian ecumenism by seeking an alternative interpretation of the marks of the church as expounded in the Nicene Creed.     

Social contexts influence ethical considerations of research

This article argues that we could improve the design of research protocols by developing an awareness of and a responsiveness to the social contexts of all the actors in the research enterprise, including subjects, investigators, sponsors, and members of the community in which the research will be conducted. "Social context" refers to the settings in which the actors are situated, including, but not limited to, their social, economic, political, cultural, and technological features. The utility of thinking about social contexts is introduced and exemplified by the presentation of a hypothetical case in which one central issue is limitation of the probability of injury to subjects by selection of individuals who are not expected to live long enough for the known risks of the study to become manifest as harms. Benefits of such considerations may include enhanced subject satisfaction and cooperation, community acceptance, and improved data quality, among other desirable consequences.     

A Comparison of the Construct Validity of Two Alternative Approaches to the Assessment of Psychopathy in the Community

This study compared the validity of 2 different self-report approaches to the assessment of psychopathy in nonforensic samples: the Psychopathy Resemblance Index (PRI), derived from a measure of normal personality functioning, and the Self-Report Psychopathy Scale (SRP), developed specifically to assess the maladaptive traits associated with psychopathy. In 2 adult samples (n ₁ = 260, n₂ = 250), the PRI and the SRP were positively correlated with each other and with measures of maladaptive personality traits related to Machiavellianism and narcissism. However, unlike the SRP, the PRI was independent of trait empathy and general psychopathology and was positively associated with trait emotional intelligence. These results suggest that the PRI captures a more adaptive variant of psychopathy than does the SRP.     

Developmental changes in mental rotation

Subjects from Grades 3, 4, 6, and college judged whether pairs of stimuli were identical or mirror-image reversals. One stimulus of a pair was presented upright; the other was rotated 0 to 150° from the standard. The pairs were either alphanumeric symbols or unfamiliar, letter-like characters of the type found on the PMA Spatial Ability Test. Response latencies were measured. The primary results were that (a) the speed of mental rotation increased with development, (b) unfamiliar characters were rotated more slowly than alphanumeric characters, by approximately the same amount at each grade, and (c) unfamiliar characters were encoded and compared more slowly than alphanumeric symbols, by an amount that declined with development. The results are discussed in terms of the component processes that underlie developmental change and individual variation in mental rotation skill.     

A fallacious argument against moral absolutes

The denial of moral absolutes rests, I think, on a seductive but fallacious argument, which I shall attempt both to expound and to refute here. Human beings are highly complex creatures living in a highly complex world. Every human being is different from every other, every interaction or relationship between or among human beings is unique. Hence also every occasion for moral choice is also unique, and all those action kinds - be theyadultery, murder, rape, theft, ortorture on which moralists are accustomed to pass judgment include an enormous variety of differing transactions, which ideally ought to be evaluated one by one. Moreover, each proposed action has a variety of different aspects: intention, foreseen consequence, conventional meaning, and symbolic significance for example, which bear on moral choice in a wide variety of ways. Moral rules are therefore rules of thumb, open to exceptions whenever persuasive arguments for making them are provided.     

Storywork in STEM-Art: Making,Materiality and Robotics within Everyday Acts of Indigenous Presence and Resurgence

Abstract

This article presents findings from TechTales, a participatory design research (PDR) project where learning scientists, public library staff members, informal science educators, and staff members from Native-American-serving organizations collaborated to design a family-based robotics workshop that was grounded in storytelling. We approach this by engaging Indigenous ways of knowing and being from a sociocultural learning theory perspective. Through analyzing families-in-interaction as they constructed dioramas with robotics that told their family stories, we explore how cultivating consequential learning environments in STEM is intimately intertwined with historicity, knowledge systems, and the agentic positioning of learners to design new technologies. We find that using storywork as the design focus of building dioramas created learning environments where computer programing and robotics became dynamic tools toward family-making, collaboration, and the active presencing of Indigenous knowledge systems and cultural practices. Living and interrelating with story and its knowledge systems through making were enactments of Indigenous resurgence in everyday ways. From a structure of social practices perspective, this opens up learning spaces for engagement in STEM-Art practices and in relation to other social practices of consequence, such as cultural flourishing and affiliation, collaboration and family-making, and societal repositioning.     

Discussion of “I’mprovisation–Therapists’ Subjective Experience during Improvisational Moments in the Clinical Encounter”

The first part of this article discusses Romanelli, Tishby, and Moran’s qualitative research on the impact of training clinicians’ “skill-sets” derived from improvisational theater. Categories of experience were discerned from the data, along with findings of the impressive positive effects from the training on the clinicians’ ability to better respond to unpredictable “improvisational moments” in psychotherapy. The second part elaborates on how the authors' research represents a welcome addition to a larger conversation about how drama theory “puts” “flesh and blood” on the “bones” of Relational Metapsychology, which entails theories of process and change, rooted in an information theory based epistemology in contrast to Freud’s archaic and deeply flawed Metapsychology ensconced in a psychic energy theory epistemology. Finally, the authors’ lends to advocacy for clinical training in drama and improvisation being added to clinically based curriculums.