Catholic Feminist Ethics Reconsidered

Taking Catholic sexual ethics and liberal feminist ethics as points of departure, this essay argues that both frameworks are ill‐prepared to deal with the moral problems raised by sex trafficking: while Catholic sexual ethics is grounded in a normative understanding of sexuality, liberal feminist ethics argues for women's sexual autonomy, resting upon freedom of action and consent. From a perspective that attends both to the phenomenological interpretation of embodied selves and the Kantian normative interpretation of dignity, it becomes possible to critique both the Catholic and the liberal feminist frameworks of ethics. I argue that Catholic sexual ethics requires a reconceptualization as social ethics in order to meet the challenges of our present time, but that the shift is possible without giving up the moral imperatives of both Catholic and feminist ethics to protect human dignity and women's rights.     

CATHOLIC ETHICS AS SEEN FROM PADUA

During the summer of 2006, over four hundred Catholic ethicists from around the world gathered for four days in Padua, Italy. About sixty of the conference papers have become available in two edited collections, Catholic Theological Ethics in the World Church: The Plenary Papers from the First Cross‐cultural Conference on Catholic Theological Ethics, and Applied Ethics in a World Church: The Padua Conference. As the conference was marked by a distinctive and creative tension—between the diversity which characterized the nationalities and cultural identities of the participants, on the one hand, and the commonness of their religious heritage, on the other—these essays can tell us much about contemporary Catholic ethics in its response to global pluralism. The following develops four reflections. First, the conference papers pursue a style of scholarship that is at once critically creative and ecclesially rooted. Second, the conference raises new concerns about the importance that Christian formation must have in a pluralist world. Third, the participants affirm and defend the ultimate universality of moral goods while also arguing that these goods are expressed and embodied in unavoidably particular ways. Finally, the most important contribution that Catholic ethics can make to public conversations about issues of common concern is through its articulation and defense of key human values.     

PEIRCE'S PRAGMATIC THEOLOGY AND STOIC RELIGIOUS ETHICS1

Charles S. Peirce believed that his pragmatic philosophy could reconcile religion and science and that this reconciliation involves a religious ethics creating a real community with the cosmos and God. After some rival pragmatic approaches to God and religious belief inconsistent with Peirce's philosophy are set aside, his metaphysical plan for a reconciliation of religion and science is outlined. A panentheistic God makes the best match with his desired conclusions from the Neglected Argument for the reality of God, and this God is also capable of fulfilling the pragmatic role demanded by Peirce's ethical expectations for the intelligent functioning of religion. The discussion proceeds to an elaboration of the aesthetic, metaphysical, and ethical elements of Peirce's philosophical system, which indicate why Peirce's religious ethics is best categorized as akin to Stoicism, with some Christian elements. For Peirce, religious ethics proceeds from the (potentially universal) agapic community's cooperation with God's loving creativity of the universe.     

Prospective and Concurrent Affective Dynamics in Self-Injurious Thoughts and Behaviors: An Examination in Young Adult Women

Affective dynamics, assessed using ecological momentary assessment (EMA), provide a nuanced understanding of within-person fluctuations of negative affect (NA) and positive affect (PA) in daily life. NA and PA dynamics have been associated with psychopathology and response to psychological treatments. NA and PA dynamics have been rarely studied concurrently in association with self-injurious thoughts and behaviors (SITB), transdiagnostic difficulties encountered regularly in clinical and community settings. Here we present EMA data from a large, diverse sample of young adult women with high rates of SITB to examine NA and PA dynamics (mean intensity, variability, and inertia). Specifically, we considered the prospective associations between past-year suicidal thoughts and past-year nonsuicidal self-injury and affective dynamics, as well as the concurrent associations between affective dynamics, EMA-reported suicidal thoughts, and EMA-reported urges for nonsuicidal self-injury. Results demonstrate that elevated mean NA and NA variability are robustly associated with all types of SITB assessed prospectively or concurrently. Interestingly, these associations were weakest for past-year nonsuicidal self-injurious behaviors, relative to past-year and concurrent suicidal or nonsuicidal self-injurious thoughts. Past-year suicidal thoughts further predicted increased NA inertia. Decreased PA inertia was associated with past-year nonsuicidal self-injury behavior, as well as concurrent EMA suicidal thoughts. We found no associations (prospective or concurrent) between SITB and mean PA intensity or PA variability. These results highlight the importance of understanding affective processes to develop real-world interventions to prevent nonsuicidal self-injury and suicidal behavior in daily life.     

Ecumenism as Encounter

This article is a personal testimony of the encounter between Orthodox and Anglican traditions in the 20th and the 21st centuries. It offers an overview of more than 40 years of experience in ecumenical work with Orthodox churches, beginning with an experience of Orthodoxy in Serbia in 1974 and a meeting with Fr Justin Popovi?. It continues with an account of the Fellowship of St Alban and St Sergius, which has enabled Anglicans to meet and worship with Orthodox. It concludes with a discussion of the ways in which these relationships matured after the fall of communism with the creation of the Institute for Orthodox Christian Studies in Cambridge as an example of shared theological education. The article also highlights how traditions from the East of spiritual fatherhood, the Jesus Prayer, and icons have become familiar parts of Anglican church life.     

Changes in Anxiety Control Beliefs Following a Brief CBT Treatment and Their Association With Anxiety Symptom Reduction

Anxiety control beliefs (i.e., beliefs regarding one’s ability to cope with external, fear-inducing threats and internal reactions to those perceived threats) have been found to negatively predict anxiety symptoms in children and adults and to be modifiable by cognitive-behavioral therapy for anxiety disorders. The current study examines whether changes in anxiety control beliefs were seen following a brief, intensive treatment for specific phobias, and whether those changes were associated with improvements in the targeted phobia and comorbid anxiety disorder symptoms. Participants were 135 children and adolescents (M age = 9.01 years, 49% male) who received one-session treatment (OST) with or without parental involvement for their primary specific phobia. Results indicated that self-reported anxiety control beliefs significantly increased following treatment and that these increases significantly predicted reductions in specific phobia severity and symptoms of comorbid anxiety disorders 6 months and 1 year following treatment. Findings illustrate that involvement in a single 3-hour OST was associated with changes in anxiety control beliefs and demonstrate the potential importance of targeting control beliefs in pediatric anxiety treatment.     

Are high levels of religiosity inconsistent with a high valuation of science? Evidence from the United States,China and Iran

We asked whether high levels of religiosity are inconsistent with a high valuation of science. We explored this possibility in three countries that diverge markedly in the relation between the state and religion. Parents in the United States (n = 126), China (n = 234) and Iran (n = 77) completed a survey about their personal and parental stance towards science. The relation between religiosity and the valuation of science varied sharply by country. In the U.S. sample, greater religiosity was associated with a lower valuation of science. A similar but weaker negative relation was found in the Chinese sample. Parents in the Iranian sample, by contrast, valued science highly, despite high levels of religiosity. Given the small size of our United States and Iranian samples, and the non-probabilistic nature of our samples in general, we caution readers not to generalise our findings beyond the current samples. Despite this caveat, these findings qualify the assumption that religiosity is inconsistent with the valuation of science and highlight the role of sociocultural context in shaping adults' perception of the relation between religion and science.     

Mood-congruent biases in facial emotion perception and their gender dependence

Due to mood-congruency effects, we expect the emotion perceived on a face to be biased towards one's own mood. But the findings in the scant literature on such mood effects in normal healthy populations have not consistently and adequately supported this expectation. Employing effective mood manipulation techniques that ensured that the intended mood was sustained throughout the perception task, we explored mood-congruent intensity and recognition accuracy biases in emotion perception. Using realistic face stimuli with expressive cues of happiness and sadness, we demonstrated that happy, neutral and ambiguous expressions were perceived more positively in the positive than in the negative mood. The mood-congruency effect decreased with the degree of perceived negativity in the expression. Also, males were more affected by the mood-congruency effect in intensity perception than females. We suggest that the greater salience and better processing of negative stimuli and the superior cognitive ability of females in emotion perception are responsible for these observations. We found no evidence for mood-congruency effect in the recognition accuracy of emotions and suggest with supporting evidence that past reports of this effect may be attributed to response bias driven by mood.