RELIGIOUS REASONS AND POLITICAL ARGUMENTATION

In Evangelium Vitae Pope John Paul II calls for a renewal of culture to combat the culture of death. He criticizes various aspects of a pluralistic, liberal society—a type of society that he claims is based on moral relativism and a view of democracy that becomes a substitute for moral law. He maintains that such a view trivializes moral choice. In this essay I argue that John Rawls's notion of a liberal society as an overlapping consensus of comprehensive doctrines can avoid relativism while allowing for reasonable debate among opposed positions. While Rawls maintains that comprehensive doctrines, including religions, should employ a form of public reason that is not a unique feature of any one comprehensive doctrine, I argue that this requirement is too strong. One is often justified in appealing to features of comprehensive doctrines other than one's own, features that are unique to the doctrines themselves. Such an appeal does not pretend to be neutral as public reason would seem to be. In the final section of the paper I discuss some suggestions made by the Pope regarding actions in civil society that are independent of debates about legal change and suggest some ways in which they might contribute to desired cultural transformation.     

Development of visuomanual tracking in 5- to 9-year-old boys

Visuomanual sinusoidal tracking is investigated in 5- to 9-year-old children. The proportion of successful performances steadily increases with age, but adult proficiency is never attained even by those who can perform the task. Moreover, the progress in proficiency—as measured by systems analysis techniques—is not monotonic and suggests the presence of distinct stages in the development of visuomotor coordination. Qualitative analysis of unsuccessful performance demonstrates that failures cannot be ascribed only to insufficient motor coordination and emphasizes the role of cognitive and representational factors even in such a simple task.     

The Moscow Council of 1917–1918

Following a period of decline beginning in the early eighteenth century, the Orthodox Church in Russia held a general council in Moscow from August 1917 to September 1918. More than 500 clergy and laity met, prayed and discussed numerous issues relating to the church’s life and witness. The Moscow Council was prompted by various trends of renewal which were growing ever stronger among the clergy and laity. Political circumstances at the time also made the Council possible: a preparatory preconciliar process was initiated in 1905, in parallel with the first revolution against Emperor Nicholas II, and the Council itself was convened in 1917, in parallel with the establishment of a Provisional Government. However, it was precisely such political events which led to the premature interruption of the Council. The main items on the Council’s agenda were linked to the reformation of church structures and the implementation of conciliar provisions at every level of church life: parish, deanery, diocese and autocephalous church. Special attention was given to the renewal of the pastoral ministries of priests and bishops, and to that of committed laity. In a way, the Moscow Council was a kind of ‘first encounter’ of Orthodoxy with contemporary societies, secularised or on the road to secularisation. Its legacy is therefore of great interest to all Christianity today. This article aims to analyse the Council and the main decisions made, in the light of ecclesiology, and to provide a primary bibliography at the end of the text.     

Successful aging: Social theory,scripture, church teaching

ABSTRACT

Thanks to medical progress and better overall living conditions, a greater number of people are living well into old age, many more than in previous generations. However, we feel instinctively that there must be more to life than longevity and merely living longer. Religious communities and social scientists are both interested in what makes for “successful aging.” The dialogue between them can be enriched by fostering a mutual appreciation for biblical norms and stories, and a better working knowledge of the models and methods of the social sciences. To that end, I offer a sketch of four models of aging: disengagement, activity, continuity, and Tornstam’s theory of gerotranscendence. This sketch serves as a prelude to a discussion of three biblical stories: (1) the story of Barzillai and King David in 2 Samuel, which shows how the elderly can make a positive contribution to the common good, in spite of their limitations; (2) the intertwined stories of Jacob and Joseph in Genesis, which can help us understand the theological significance of life review, forgiveness, reconciliation, and life review in the aging process; and (3) the third phase of the encounter considers John Paul II’s Letter to the Elderly, and builds on several suggestions he makes concerning the life of Moses and successful aging.     

"网恋"及其伦理问题辨析

“网恋”可划分为“网恋I”(通过网络恋爱 )和“网恋II”(纯粹的网恋 )两种类型 ,由“网恋”引发的伦理问题可分为“问题I”、“问题II”和“问题III”。这种区分有助于分辨网恋带来的不同性质的伦理问题 ,针对不同类型的网恋及其问题 ,提出不同的应对方法。     

The measure of a nation: The USDA and the rise of survey methodology

Survey research has played a major role in American social science. An outgrowth of efforts by the United States Department of Agriculture in the 1930s, the Division of Program Surveys (DPS) played an important role in the development of survey methodology. The DPS was headed by the ambitious and entrepreneurial Rensis Likert, populated by young and talented social scientists getting their first practical experience, and fed by the needs of the US government fighting World War II. The DPS innovations included open-ended interviewing and area probability sampling methodology as illustrated in the War Bond studies and the Master Sample of Agriculture. This paper examines the creation of the DPS, its work, and its legacy.     

Jung's evolving views of Nazi Germany: From 1936 to the end of World War II

This article first shows Jung's evolving views of Nazi Germany from 1936 to the beginning of World War II. In a lecture at the Tavistock Clinic, London, in October 1936, he made his strongest and most negative statements to that date about Nazi Germany. While in Berlin in September 1937 for lectures to the Jung Gesellschaft, his observations of Hitler at a military parade led him to conclude that should the catastrophe of war come it would be far more and bloodier than he had previously supposed. After the Sudetenland Crisis in Fall 1938, Jung in interviews made stronger comments on Hitler and Nazi Germany. The article shows how strongly anti‐Nazi Jung's views were in relation to events during World War II such as Nazi Germany's invasion of Poland, the fall of France, the bombings of Britain, the U.S. entry into the War, and Allied troops advancing into Germany. Schoenl and Peck, ‘An Answer to the Question: Was Jung, for a Time, a “Nazi Sympathizer” or Not?’ (2012) demonstrated how his views of Nazi Germany changed from 1933 to March 1936. The present article shows how his views evolved from 1936 to the War's end in 1945.     

A study of the psychometric properties of the Beck Depression Inventory‐II,the Montgomery and Åsberg Depression Rating Scale,and the Hospital Anxiety and Depression Scale in a sample from a healthy population

The objective of this study is to evaluate internal consistency and psychometric properties of the Hospital Anxiety and Depression Scale (HADS), the Beck Depression inventory‐II (BDI‐II) and the Montgomery and Åsberg Depression Rating Scale (MADRS) for screening for major depressive episode (MDE) in a selected sample from a healthy population. Participants answered the BDI‐II and the HADS questionnaires and were interviewed with MADRS. The Structured Clinical Interview for Diagnostic and Statistical Manual of Mental Disorders (DSM)‐IV Axis I Disorders‐Clinician Version (SCID‐CV) was used to diagnose MDE. Current MDE was diagnosed in 20 (6%) of the 357 participants. All three scales including the depression sub‐scale for HADS had high area under the receiver operating characteristics curve (ROC) (AUC) (0.84–0.87), and internal consistency was also high for all scales (0.75–0.89). Optimal cut‐off for MDE was ≥ 12 for BDI‐II, MADRS ≥ 8, HADS total ≥ 9, and HADS‐D ≥ 4, which all resulted in sensitivities = 85% and specificities > 78%. Diagnostic accuracy was low on all depression scales (Cohen's kappa = 0.20–0.40). Reports of the properties of depression scales in a healthy population are limited. We found BDI‐II, HADS and MADRS to be acceptable as screening instruments for MDE in a selected sample from healthy population with recommend cut‐offs as mentioned above.     

Religion and Spirituality among American Indian,South Asian,Black, Hispanic/Latina,and White Women in the Study on Stress,Spirituality, and Health

Social scientists have increasingly recognized the lack of diversity in survey research on American religion, resulting in a dearth of data on religion and spirituality (R/S) in understudied racial and ethnic groups. At the same time, epidemiological studies have increasingly diversified their racial and ethnic representation, but have collected few R/S measures to date. With a particular focus on American Indian and South Asian women (in addition to Blacks, Hispanic/Latinas, and white women), this study introduces a new effort among religion and epidemiology researchers, the Study on Stress, Spirituality, and Health. This multicohort study provides some of the first estimates of R/S beliefs and practices among American Indians and U.S. South Asians, and offers new insight into salient beliefs and practices of diverse racial/ethnic and religious communities.