Back to the Future: Marriage as Friendship in the Thought of Mary Wollstonecraft

If liberal theory is to move forward, it must take the political nature of family relations seriously. The beginnings of such a liberalism appear in Mary Wollstonecraft's work. Wollstonecraft's depiction of the family as a fundamentally political institution extends liberal values into the private sphere by promoting the ideal of marriage as friendship. However, while her model of marriage diminishes arbitrary power in family relations, she seems unable to incorporate enduring sexual relations between married partners.     

Attitudes and Perceptions of Computer Information Systems Students Toward Employment Opportunities

Understanding the attitudes and objectives of students who are potential employees represents an integral part of a recruitment strategy to attract the best students into the computer information systems (CIS) field. Using an experimental instrument consisting of 3 major sections, this study examined the attitudes and motivating factors of students selecting their first position in the CIS field. Overall, the results indicate that students perceive that they will achieve the greatest job satisfaction and motivation in large computer firms. They were evenly divided in their preferences and expectations that they work either for large computer vendors or other private industry. These results are beneficial to those involved in the CIS recruitment and hiring process.     

Reply to Jahren

This is a reply to Neal Jahren's “Comments” on my paper, “Uncovering Gynocentric Science,” which appeared in a 1987 issue of Hypatia 2 (3).     

Effects of Intergroup Conflict and Social Contact on Prejudice: The Mediating Role of Stereotypes and Evaluations

This study explored the mediating role of stereotypes and evaluations in the relationships between intergroup conflict, social contact, and behavioral intentions to engage in intergroup contact. The hypotheses, derived from realistic group conflict theory and intergroup contact theory, were tested on samples of Arab and Jewish high school students in the context of an ethno‐racial intergroup conflict. As hypothesized, the less participants perceived a conflict between the groups, and the greater their past contact with out‐group members, the more they were willing to engage in intergroup contact. Moreover, stereotypes and evaluations mediated these effects in the Jewish sample. The implications of these findings for the study of the mechanisms underlying prejudice are discussed.     

Father regression Clinical narratives and theoretical reflections1

The author deals with love‐hate enthrallment and submission to a primitive paternal object. This is a father‐son relationship that extends through increasing degrees of ‘primitiveness’ or extremeness, and is illustrated through three different constellations that constitute a continuum. One pole of the continuum encompasses certain male patients who show a loving, de‐individuated connection to a father experienced as trustworthy, soft, and in need of protection. Further along the continuum is the case of a transsexual patient whose analysis revealed an intense ‘God‐transference’, a bondage to an idealized, feared, and ostensibly protective father‐God introject. A great part of this patient's analysis consisted in a fi erce struggle to liberate himself from this fi gure. The other end of the continuum is occupied by religious terrorists, who exemplify the most radical thralldom to a persecutory, godly object, a regressive submission that banishes woman and enthrones a cruel superego, and that ends in destruction and self‐destruction. Psychoanalytic thinking has traditionally dealt with the oedipal father and recently with the nurturing father, but there is a gap in thinking about the phallic, archaic father, and his relations with his son(s). The author aims at fi lling this gap, at the same time as she also raises the very question of ‘What is a father?’ linking it with literary and religious themes.     

Critical Consciousness and the Christian Conscience: Making the Necessary Connections Between Faith-Based Learning and Critical Pedagogy

Critical pedagogy is a by product of postmodernism, which argues that reality is always subjective, and truth is identified through each person's experiences and environment. Can critical pedagogy be applied to faith-based education? The authors claim that it can. First, the theories and practices of critical pedagogy have strengthened faith-based education by emphasizing self-directed students, the teacher as facilitator, and well-organized learning experiences. In fact, Jesus knew that learning required an active knowledge-creating process through one's full participation in the class. He always encouraged his disciples to transcend superficial understanding. Jesus knew that learning was not simply memorizing facts or reciting the Law of Moses. His beliefs challenged the passive learning paradigm of memorizing content established by the Jewish leaders. This article concludes that both critical pedagogists and Christian teachers would endorse problem-posing methods to encourage full engagement and effective teachers' dispositions in the classroom.     

RESCUING RELIGIOUS NON‐REALISM FROM CUPITT

Don Cupitt's version of religious non‐realism based as it is on linguistic constructivism, radical relativism and the view that culture forms human nature has been attacked with devastating effect by realists in the last few years. I argue that there is another strand in Cupitt's thinking, his biological naturalism, that supports a different version of religious non‐realism and that he failed to see this possibility because of his global non‐realism and commitment to the strong programme in the sociology of scientific knowledge. Cupitt's biological naturalism should have led smoothly into evolutionary psychology, which has an account of religious belief that supports a non‐realist interpretation. Evolutionary psychology shows that religious beliefs are natural, normal and about matters of the deepest significance to humans. They gain their character from the operation of evolved structures of the mind and cannot be reduced to other sorts of belief. I argue that the form of religious non‐realism that emerges from taking biological naturalism seriously has a future because it respects the nature of religious belief and seeks to build on its capacity as a unique source of meaning in people's lives. There is also enough common ground with religious realism for there to be genuine dialogue between the two.