Rising High or Falling Deep? Pathways of Self‐Esteem in a Representative German Sample

In many longitudinal studies, self‐esteem has been shown to increase up until around age 50 or 60 and to decrease thereafter. These studies have also found substantial inter‐individual differences in the intra‐individual development of self‐esteem. In the current study, we examined whether this variation in change could be attributed to underlying latent classes of individuals following different trajectories of self‐esteem development over time. By applying general growth mixture modelling to data from the representative German pairfam study (N = 12 377), four latent classes of self‐esteem development across five years were extracted. Based on their mean levels, trajectories, and variability, individuals in the latent classes could be described as having (a) constant and stable high self‐esteem (29.00% of the sample), (b) constant but variable moderate self‐esteem (31.69%), (c) increasing and stabilizing self‐esteem (15.13%), and (d) decreasing and variable self‐esteem (24.18%). Furthermore, these latent classes differed in accordance with findings of prior research on self‐rated, partner‐rated, and objective correlates of the domains of health and well‐being, partner relationships, and occupational status. Thus, the current study shows that inter‐individual variation in intra‐individual change in self‐esteem is not random but reflects specific individual trajectories, or pathways, of self‐esteem. Copyright © 2016 European Association of Personality Psychology     

Pluralism,Postmodernism and Interreligious Dialogue

Interreligious dialogue does not take place in a vacuum, nor is it a matter of casual conversation. Dialogue is a contested phenomenon, advocated and embraced on one hand, eschewed and discarded on the other. By way of an exploration of the fact of plurality, the notions of modernism and postmodernism, and a brief discussion of select pertinent issues (unity, truth, and the very idea of theology), the paradigmatic context of pluralism will be critically discussed. Contemporary engagement in interreligious dialogue and interfaith relations requires to be underpinned by a carefully thought-out conceptualising of the context in which it can authentically occur. This paper seeks to contribute to the understanding of the context of and for interreligious dialogue.

Supernatural Miracles and Religious Inclusiveness

In this paper I shall assess Clarke’s assertion that all definitions of miracles that purport to satisfy the criterion of religious inclusiveness should substitute the term ‘supernatural’ for ‘non-natural’. In addition, I shall attempt to strengthen Clarke’s conception of the supernatural by offering an analysis of what it means for something to be ‘above’ nature. Lastly, I shall offer a new argument as to why Clarke’s intention-based definition of miracles is necessarily less religiously inclusive than Mumford’s causation-based definition.

Compatibilism,Evil, and the Free-Will Defense

It is widely believed that (1) if theological determinism were true, in virtue of God’s role in determining created agents to perform evil actions, created agents would be neither free nor morally responsible for their evil actions and God would not be perfectly good; (2) if metaphysical compatibilism were true, the free-will defense against the deductive problem of evil would fail; and (3) on the assumption of metaphysical compatibilism, God could have actualized just any one of those myriad possible worlds that are populated only by compatibilist free creatures. The primary thesis of this essay is that none of these propositions is true. This thesis is defended by appealing to a recently proposed novel, acausal, composite, unified theory of free action – the Theory of Middle Freedom – that evades the central problems plaguing traditional theories of metaphysical compatibilism.

Habgier und Geldfetischismus

Zusammenfassung  Der Beitrag referiert den aktuellen Kenntnisstand über psychologische Ursachen und Einflussfaktoren bei pathologischem Glücksspiel. Weder die Konzeptualisierung nach dem Suchtmodell noch das Konstrukt der Impulskontrollst?rung sind gut geeignet, das Besondere dieser St?rung des Sozialverhaltens zu erfassen. Pathologisches Glücksspielen erweist sich als erlerntes Verhaltensmuster, das auf ganz unterschiedliche Ursachen zurückgehen kann. Es gibt keinen einheitlichen Typus des exzessiven Spielers. Es gibt Formen des Glücksspiels (Roulette, Pferdewetten), die vor allem genutzt werden, um Spannung und Erregung zu erleben, und andere Formen (insbesondere das Spielen an deutschen Geldspielautomaten), die eher zur Ablenkung, Beruhigung und Problemverdr?ngung dienen. Dargestellt wird das breite Spektrum komorbider St?rungen, insbesondere affektiver Erkrankungen und Pers?nlichkeitsst?rungen. Er?rtert werden die überlappungen mit dissozialen Entwicklungen und strafrechtliche Konsequenzen.      

Development of the letter identity span in reading: evidence from the eye movement moving window paradigm

By means of the moving window paradigm, we examined how many letters can be identified during a single eye fixation and whether this letter identity span changes as a function of reading skill. The results revealed that 8-year-old Finnish readers identify approximately 5 characters, 10-year-old readers identify approximately 7 characters, and 12-year-old and adult readers identify approximately 9 characters to the right of fixation. Comparison with earlier studies revealed that the letter identity span is smaller than the span for identifying letter features and that it is as wide in Finnish as in English. Furthermore, the letter identity span of faster readers of each age group was larger than that of slower readers, indicating that slower readers, unlike faster readers, allocate most of their processing resources to foveally fixated words. Finally, slower second graders were largely not disrupted by smaller windows, suggesting that their word decoding skill is not yet fully automatized.     

Marriage,Morality, and Institutional Value

This paper develops a Kantian account of the moral assessment of institutions. The problem I address is this: while a deontological theory may find that some legal institutions are required by justice, it is not obvious how such a theory can assess institutions not strictly required (or prohibited) by justice. As a starting-point, I consider intuitions that in some cases it is desirable to attribute non-consequentialist moral value to institutions not required by justice. I will argue that neither consequentialist nor virtue-ethical accounts account for these intuitions, suggesting that a distinctive deontological account is needed. The account I give is drawn from Kant’s Metaphysics of Morals; I distinguish it from Kantian views of institutions developed by Barbara Herman and Onora O’Neill. Throughout, I use marriage as an example.

A Communicative Conception of Moral Appraisal

I argue that our acts of moral appraisal should be communicative. Praise and blame should communicate, to the appraised, information about their status and competences as moral agents; that they are recognised by the appraiser as a competent moral agent, and thus a legitimate candidate for appraisal. I argue for this thesis by drawing on empirical data about factors that can affect motivation. On the basis of such data, I formulate a constraint, and argue that two prominent models of moral appraisal – a consequentialist model and Wallace’s ‘evaluative response’ model – violate this constraint. The model that I propose – the communicative conception of appraisal – does not violate this constraint. This conception, I argue, can provide a fuller picture of the role of appraisals in deepening agents’ commitment to moral norms. On this model, praise and blame has not only an evaluative component, but also communicates to the agent competence affirming information.

Toward a Hermeneutic Turn in Chinese Philosophy: Western Theory,Confucian Tradition,and C<Emphasis Type="SmallCaps">HENG</Emphasis> Chung-ying’s Onto-hermeneutics

The present essay thinks along the comparative, philosophical lines that Cheng Chung-ying’s project of “onto-hermeneutics” draws in order to shed light on the relations between ontology and epistemology in the hermeneutic act. In the process, not only will we be thinking with Cheng and some Western hermeneutic theorists, but we will also be thinking through history by examining the Confucian act of reading. To the extent that any hermeneutic exercise, in accordance with Cheng’s construal, cannot merely be a disembodied act of theoretical knowing but is also moral effort that entails personal cultivation—or, in Heidegger’s and Gadamer’s terms, Bildung—its espousal and its practice necessarily embody a larger conception of culture. In fact, precisely in terms of the intimate engagement with culture, Confucian insights, filtered through Cheng’s onto-hermeneutic lenses, may have much to offer contemporary hermeneutics.     

What can Prudent Public Regulators Learn from the United Kingdom Government’s Nanotechnological Regulatory Activities?

This contribution discusses the United Kingdom (UK) government’s regulatory activities related to nanotechnological development. The central question is what other prudent public regulation can learn from the UK government’s regulatory strategy, its regulatory attitude and its large variety of regulatory measures. Other public regulators can learn from the interactive and integrative UK regulatory approach. They can also draw lessons from the critique on the UK government’s regulatory attitude and its problems to cope with specific nanotechnological challenges. These lessons are based on an evaluation of the UK government’s regulatory activities from the viewpoint of prudent regulation. The notion of responsive regulation, which provides basic ideas for the evaluation methodology, refers to a view on prudence that focuses on moral constitutional values. Interestingly, a similar view on prudence has been discussed in nanoethics.