Sources

The Modern Encyclopedia of Religions in Russia and the Soviet Union edited by Paul D. Steeves. Vol. I (Aaron‐Annunciation). Academic International Press, 1988. 255 pp.

Glasnost, Christen und Genossen (Glasnost’, Christians and Comrades) edited by Norbert Sommer. Berlin: Wichern‐Verlag, 1988. Paperback, 188 pp.

Soviet Charismatics: the Pentecostals in the USSR by William C. Fletcher. New York: Peter Lang, 1985. 200 pp.

The KGB: Police and Politics in the Soviet Union by Amy W. Knight. London: Unwin Hyman, 1988. 348 pp.

Every Person is First of all a History by Fr Mykhaylo Havryliv. Rome: Ukrainian Press Service, 1987. 158 pp.

The Razing of Romania's Past by Diav C. Giurescu. New York: United States Committee/International Council on Monuments and Sites, 1989. 68 pp. plus photographs     

Editorial

In this issue of Religion State &;Society Alexander Agadjanian writes about the first attempt by an Orthodox Church to outline a ‘social doctrine’, in the form of the Foundations for a Social Concept for the Russian Orthodox Church (FSC), produced by a Bishops' Council of the church in 2000. Agadjanian describes the Russian Orthodox Church as ‘facing a classical problem of religious ecology: how to respond to constant changes in the Lebenswelt, the surrounding social world, while still retaining a cognitive identity and institutional vitality’, and he finds the FSC to be a ‘torn and polyphonic document’, in which a ‘pro-world stance, affirmed in the beginning, is constantly questioned through the rest of the text’, and in which affirmation of the dignity of the individual turns out to be in the context of the church protecting the individual in his or her need to resist ‘an expanding godless civilisation’. One Russian commentator on the document soon after it appeared went so far as to say that it showed that ‘all possible forms of social existence of the church in a modern secularised society are in fact in contradiction with the sacral concept of social life which is deeply rooted in Orthodoxy’. This is the first time the Russian Orthodox Church has attempted the official formulation of a social doctrine; however, from the mid-nineteenth century until the 1920s, and thereafter in exile, successive Russian Orthodox thinkers and social activists grappled with the very question of how Orthodoxy was to respond to the changing social, economic and political environment. One fertile concept, first formulated by Aleksei Khomyakov in the 1840s, was that of ‘sobornost’', often translated as ‘individual diversity in free unity’, and based on the insight that human social relationships are a manifestation of love and analogous to the relationship amongst the three Persons of the Trinity. Agadjanian draws attention to one fact that appears particularly puzzling. In the FSC no reference is made to sobornost'; much less is there any attempt to deploy it as a conceptual tool in the shaping of a social doctrine for the Orthodox Church. Why should this be?     

Editorial

Abstract

Russian society has been undergoing tremendous changes in the last two decades. The renewed interest in Orthodox tradition is therefore much more than a quantitative growth in the number of believers. The quality of the discursive space in which Orthodoxy has become a subject of social debate is very different from that of a premodern society and from that of Soviet atheist society. In this context the popular image of religion – the popular idea of religious behaviour – has changed profoundly. In this essay I use the ideas of two Russian thinkers with a theological background to conceptualise these changes. Aleksandr Kyrlezhev applies the western notion of the postmodern to the Russian context to describe the transformation from the monolithic Soviet world-view to a state of ideological diversity. Aleksandr Morozov uses the metaphor ‘the end of transcendence’ to illustrate changes in religious behaviour. Both authors conclude that the renewed interest in the Orthodox tradition is primarily a desire for morality, for a set of norms and values to supplement both Soviet and imported western counterparts. I also look at Orthodox classes in the public education system in order to see how these ideas apply to the social context. Kyrlezhev's notion of a postmodern ideological diversity helps to explain how such classes are welcomed as a complementary ‘spiritual’ element alongside existing ‘materialist’ world-views. Morozov's ‘end of transcendence’ assists in understanding how such classes, although teaching about the Orthodox faith, may operate in a secular environment.     

A So Di Ting Set: Conceptions of Male and Female in Jamaica and Barbados

In 1997, two hundred and twenty-five (225) Jamaican adults were asked to give their opinions of the prevailing Jamaican male and female stereotypes. Again in 2009 a further one hundred and twenty-four (124) Jamaican adults were interviewed to determine their perceptions of the current gender stereotypes. The same was done in Barbados as a means of comparing the stereotypes of two English speaking Caribbean cultures with differing degrees of exposure to similar cultural influences. Equal numbers of male and female respondents were included in both studies. A 100-adjective list of male and female attributes was compiled using a 300-item list originally created by Cattell in 1943 and subsequently used and revised by various authors. The data were analysed using SPSS to arrive at the frequencies for each adjective. Responses of 65% or more were considered to be stereotypical of males and females within each culture. The results show that overall Jamaican men were seen as: coarse, reckless, aggressive, lazy, tough, arrogant, stern, disorderly, robust, rigid, autocratic, courageous, and hard-headed, Jamaican women were seen as: complaining, fussy, sexy, emotional, worrying, affectionate, sensitive, soft hearted and sophisticated. Barbadian men and women had overall lower stereotype scores than did Jamaicans. Barbadian men differed from Jamaican men in that they were seen as: reckless; disorderly; robust and tough man who is also show-off; arrogant; aggressive; hard-headed; courageous, adventurous; lazy; inventive and rigid, while Barbadian women were seen as: emotional; fussy; affectionate; complaining, sophisticated; sensitive; worrying; warm; fault-finding; sexy; touchy; sentimental and gentle. The popular music from both countries is used as a lens for understanding the cultures within which the respondents develop their gender stereotypes. The stereotype data is then compared with the music that is popular during the 10 years from the first study in Jamaica to the second pair of studies in Jamaica and Barbados.     

Immunity to proactive interference is not a property of the focus of attention in working memory

The Focus of Attention (FOA) is the latest incarnation of a limited capacity store in which a small number of items, in this case four, are deemed to be readily accessible and do not need to be retrieved. Thus a corollary of these ideas is that those items in the FOA are always immune to proactive interference. While there is empirical support for instances of immunity to PI in short-term retention tasks that involve memory for four-item lists, there are also many instances in which PI is observed with four-item lists as well as instances where PI and immunity to PI can be shown in the same experiment. In contrast to the FOA assumptions, an alternative cue-based account predicts both the presence of PI and immunity to PI as a function of the relation between the cues available and the particular test. Three experiments contrasted the FOA assumptions and the cue-based approach in a short-term cued recall task in which PI is manipulated by testing whether the presentation of previous, similar items would interfere with immediate recall of three list items. The results indicated that even with very short lists, both PI and immunity to PI could be observed. The PI effects observed in our experiment are at odds with the FOA approach and are more readily explained using the cueing account.     

In search of the psychopathic sexuality taxon: indicator size does matter

Recent research has suggested that a qualitatively distinct subtype of psychopathic sex offender can be identified via taxometric analyses (Harris et al., 2007). In this study we attempted to replicate the hypothesized psychopathic sexuality taxon in a group of 503 male sexual offenders using data from the Psychopathy Checklist-Revised (PCL-R:Hare, 2003) and five coercive and precocious sexuality items. Ambiguous to dimensional results were obtained when, in a replication of the Harris et al. (2007) study,dichotomized indicators were analyzed with summed input maximum covariance (MAXCOV). Clearly dimensional results, however, were obtained when higher correlating and more valid quasi-continuous indicators were analyzed with traditional (input variables not summed) MAXCOV, and both dichotomous and quasi-continuous indicators were analyzed with mean above minus below a cut (MAMBAC) and latent-mode factor analysis (L-Mode). These results suggest that Harris et al. (2007) may have mistaken the random fluctuations of weakly correlating and poorly differentiating indicators for a taxon. Consistent with the vast majority of earlier research,our results suggest that psychopathy (with or without coercive and precocious sexuality) is a dimensional construct.     

Genetics and bioethics: How our thinking has changed since 1969

In 1969, the field of human genetics was in its infancy. Amniocentesis was a new technique for prenatal diagnosis, and a newborn genetic screening program had been established in one state. There were also concerns about the potential hazards of genetic engineering. A research group at the Hastings Center and Paul Ramsey pioneered in the discussion of genetics and bioethics. Two principal techniques have emerged as being of enduring importance: human gene transfer research and genetic testing and screening. This essay tracks the development and use of these techniques and considers the ethical issues that they raise.     

Against Hypothetical Syllogism

The debate over Hypothetical Syllogism is locked in stalemate. Although putative natural language counterexamples to Hypothetical Syllogism abound, many philosophers defend Hypothetical Syllogism, arguing that the alleged counterexamples involve an illicit shift in context. The proper lesson to draw from the putative counterexamples, they argue, is that natural language conditionals are context-sensitive conditionals which obey Hypothetical Syllogism. In order to make progress on the issue, I consider and improve upon Morreau’s proof of the invalidity of Hypothetical Syllogism. The improved proof relies upon the semantic claim that conditionals with antecedents irrelevant to the obtaining of an already true consequent are themselves true. Moreover, this semantic insight allows us to provide compelling counterexamples to Hypothetical Syllogism that are resistant to the usual contextualist response.