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.

解开自卑的情结——阿德勒与奥修自卑情结比较及启示

针对自卑情结的存在,采用西方心理哲学家阿德勒与东方心理哲学家奥修对于自卑情结的理解进行比较,如在自卑情结的来源;自卑情结的作用;如何解开自卑情结,从以上的异同比较上总结出东西方两种不同的思维模式,从而在现实的意义上给予我们启发和思考,指出两者在现实应用中适当整合的必要性。     

Defining ‘Dead’ in Terms of ‘Lives’ and ‘Dies’

What is it for a thing to be dead? Fred Feldman holds, correctly in my view, that a definition of ‘dead’ should leave open both (1) the possibility of things that go directly from being dead to being alive, and (2) the possibility of things that go directly from being alive to being neither alive nor dead, but merely in suspended animation. But if this is right, then surely such a definition should also leave open the possibility of things that go directly from being dead to being neither alive nor dead, but merely in suspended animation. I show that Feldman’s own definition of ‘dead’ (in terms of ‘lives’ and ‘dies’) does not leave this possibility open. I propose a new definition that does.     

SOUTH DAKOTA AND ABORTION: A LOCAL STORY ABOUT HOW RELIGION,MEDICAL SCIENCE,AND CULTURE MEET

Telling the tale about South Dakota's recent legislative ban on nearly all abortions gets messy, complicated, and dirty. There are no innocent subjects and no simple plot lines. The story reveals other stories underneath and over the top of the others. Stories counter stories, revealing who is in the know and who does the telling. To “tell the old, old story,” as the song goes, is not as simple as it may seem. Religion and medical science are caught in the politics and cultural wars about abortion.     

Using story as metaphor,legacy, and therapy

While stories have been a part of our lives for generations, we are becoming more aware of the power and variety of their uses. Stories can be used metaphorically within families or in therapy, as historical legacy to provide a confirmed existence, or as a part of the therapeutic technique. Stories can be found most easily in transitions or relationships, and humor should be kept as a part of storytelling.Jeanne R. Williams, MS, is a licensed marriage and family therapist who is in private practice with The Family Center, 607 Ingleside Ave., Athens, TN 37303. Reprints should be requested through this address.