宗教现象学的基本问题

客观的宗教现象学是不可能的,因为它将是一个没有主题的现象学:客观的视野是把宗教主体的存在性关怀排除在外的。宗教现象学必须既是存在性的又是诠释性的。这两个特点是由宗教生活或宗教现象本身的两个基本要素决定的,即人与神圣者的关系。     

A longitudinal and multi-method examination of interest–occupation congruence within and across time

Remarkably little research has addressed change and stability in person–environment fit across time. The objective of the current study was to address this gap in the literature by investigating Holland interest–occupation congruence across time for a sample of college alumni (N = 167) that were tracked during the first third of their professional career. Congruence was examined in all its complexity, including a repeated assessment of both occupations and interests, the use of objective (O*NET) and subjective (self-report) environment assessment methods, and adopting sophisticated congruence calculation methods (i.e., Euclidean distance and profile correlation). This resulted in a total of 12 interest–occupation comparisons within and across time that could be related to general and career specific well-being. The results first indicated moderate levels of stability in interests and occupations across the 15-year time interval, yet also with room for change. Congruence analyses indicated significant interest–occupation fit at the beginning of the career and 15 years later, with the magnitude of congruence slightly varying depending on which occupation assessment and which congruence method was used. Profile correlation congruence did not change over time in absolute terms and evidenced relative stability. Euclidean distance indices had little relative stability over time but did manifest some absolute changes in levels of congruence. Finally, job change moderated the association between interest–occupation congruence and life satisfaction in such a way that higher levels of satisfaction were reported only when little job change was present.     

Social cognitive predictors of well-being in African college students

Lent and Brown's (2006, 2008) social cognitive model of work well-being was tested in two samples of African college students, one from Angola (N = 241) and one from Mozambique (N = 425). Participants completed domain-specific measures of academic self-efficacy, environmental support, goal progress, and satisfaction, along with measures of global positive affect and life satisfaction. Path analyses indicated that the model fit the data well overall, both in the full sample and in separate sub-samples by country and gender. Contrary to expectations, however, self-efficacy predicted academic satisfaction only indirectly, via goal progress; and goal progress predicted life satisfaction only indirectly, via academic satisfaction. The predictors accounted for substantial portions of the variance in both academic domain satisfaction and life satisfaction. Implications for research and practice involving the social cognitive model are considered.     

Women’s occupational career patterns over 27 years: Relations to family of origin, life careers, and wellness

This study aimed at identifying and describing occupational career patterns (OCPs) from age 16 to 43 by applying optimal matching techniques to sequence data obtained from a sample of Swedish women. Women’s occupational trajectories were found to be diverse. Upward mobility (3 patterns) and stable careers (4 patterns) were prevalent, but there were also women characterized by downward mobility, fluctuation and being outside the labor market (1 pattern each). Women’s OCPs were related to family of origin, but more strongly to their overall life career (i.e., multiple role constellations over the life course). The study indicates that occupational mobility patterns do matter in terms of job perceptions, work attitudes, and quality of life. The results generally confirm the popular belief of the advantage of upward mobility, followed by stable occupational careers, whereas women with downward or fluctuating careers fared worst.     

Heidegger on Luther on Paul

Abstract : When it comes to how Heidegger understands theology, Martin Luther was instrumental in his early formulations. Heidegger's interpretation of Luther leads him to descry theology as a discipline best left unfettered by metaphysics and this attitude is carried right through Heidegger's career. By explicating Luther's influence upon Heidegger's early Freiburg lectures from 1919‐1923, we can raise important questions about the nuanced way Heidegger construes Luther's theology in the hopes of inspiring key insights for Luther's appropriation in current post‐Heideggerian theology.     

A code of ethics for the life sciences

The activities of the life sciences are essential to provide solutions for the future, for both individuals and society. Society has demanded growing accountability from the scientific community as implications of life science research rise in influence and there are concerns about the credibility, integrity and motives of science. While the scientific community has responded to concerns about its integrity in part by initiating training in research integrity and the responsible conduct of research, this approach is minimal. The scientific community justifies itself by appealing to the ethos of science, claiming academic freedom, self-direction, and self-regulation, but no comprehensive codification of this foundational ethos has been forthcoming. A review of the professional norms of science and a prototype code of ethics for the life sciences provide a framework to spur discussions within the scientific community to define scientific professionalism. A formalization of implicit principles can provide guidance for recognizing divergence from the norms, place these norms within a context that would enhance education of trainees, and provide a framework for discussing externally and internally applied pressures that are influencing the practice of science. The prototype code articulates the goal for life sciences research and the responsibilities associated with the freedom of exploration, the principles for the practice of science, and the virtues of the scientists themselves. The time is ripe for scientific communities to reinvigorate professionalism and define the basis of their social contract. Codifying the basis of the social contract between science and society will sustain public trust in the scientific enterprise.     

Subjective Wellbeing as an Affective-Cognitive Construct

The affective content of Subjective Wellbeing (SWB) was investigated in two separate studies. Study 1 involved a representative sample of 478 participants from across Australia aged between 18 and 72 years. This study tested the circumplex model of affect and then determined the minimum set of affects that explain variance in SWB. The model was supported, with most affects congregated around the valence axis. Overall, 64% of the variance in SWB was explained by six Core Affects, indicating that SWB is a highly affective construct. Study 2 tested the relative strength of Core Affect (content, happy and excited), in three separate models of SWB incorporating cognition (seven discrepancies) and all five factors of personality. Using a sample of 854 participants aged been 18–86 years, structural equation modeling was used to compare an affective-cognitive driven model of SWB, with a personality driven model of SWB and a discrepancy driven model of SWB. The results provide support for an affective-cognitive model which explained 90 percent of the variance in SWB. All models confirm that the relationship between SWB, Core Affect and Discrepancies is far stronger than the relationship between personality and SWB. It is proposed that Core Affect and Discrepancies comprise the essence of SWB. Moreover, Core Affect is the driving force behind individual set-point levels in SWB homeostasis.     

Staying close by moving out. The contextual meanings of personal autonomy in the life stories of women of Moroccan descent in The Netherlands

This article focuses on the themes of personal autonomy and communion in the life stories of highly educated women of Moroccan descent in The Netherlands. It is argued that the task to make the most of what The Netherlands have to offer whilst staying loyal to parents who have paved the road, creates a double bind which is the motor behind the development of the ‘plot’ of all collected life stories. While the interviewees tend to interpret the dilemmas they face in finding a satisfactory balance between autonomy and communion in terms of differences between ‘the Dutch individualistic society’ and ‘the collectivistic values’ which characterize ‘the Moroccan’ or ‘Islamic culture,’ comparison with the life stories of members from the established Dutch working class who have socially moved upward, demonstrates that the dilemmas faced are similar. In many instances, climbing up the social ladder appears to play a bigger role than ethnic or religious background in ambivalent feelings abouth belonging. Where the life stories of migrant daughters differ is in narrations on the inheritance of loss and aspirations intrinsic to migration. Also, Moroccan colours, smells, objects, symbols and patterns of conduct inform the interviewees’ sense of belonging and supply them with powerful images and words to describe their experiences.