The social life of the Samson Saga in Israeli religious Zionist rabbinic discourse

This article will explore how different contemporary groups of Israeli religious Zionists read and relate to the Biblical tales of Samson. Using current religious Zionist discourse (Bible lessons, newspaper articles and written opinion pieces) authored or delivered by leading rabbinic figures, this article will demonstrate how contemporary interpretations of the ‘Samson Saga’ (Judges 13–16) are used as a medium through which contemporary religious Zionists in Israel and the West Bank contest the meanings of political sovereignty, violence and personal ethics. More broadly, this article will argue that a focus on how sacred texts are interpreted, debated and contested in social contexts (or the ‘social life’ of a text) can offer scholars a thicker and more nuanced window into the varied ways in which religious nationalists grapple with competing political visions and desires.     

从"理学别派"到士人佛学——由明清思想史的主题演进试论近代唯识学的思想特质

The best representatives of the self-reflection of xinxue 心学 (the School of Mind) and its development during the Ming and Qing Dynasties are the three masters from the late Ming Dynasty. The overall tendency is to shake off the internal constraints of the School of Mind by studying the Confucian classics and history. During the Qing Dynasty, Dai Zhen had attempted to set up a theoretical system based on Confucian classics and history, offering a theoretical foundation for a new academic movement that gradually suspended issues studied by the School of Mind. But the suspension of these issues does not mean they were resolved. For Peng Shaosheng, xinzong 心宗 (the Doctrine of Mind) has emerged from a bottleneck in the development of the Confucian yi li zhi xue 义理之学 (doctrine of meanings and principles): The only way to find the transcendent connection between the doctrine of meanings and principles and the Dao was through the internality of belief. In this case, the Lay Buddhists, represented by Peng Shaosheng, Wang Dashen and Luo Yougao, as lixue biepai 理学别派 (Alternative School of Principles), played the role that the School of Mind had undertaken in the late Ming Dynasty, thus becoming a shelter for the Confucian doctrine of meanings and principles. To a certain extent, the revival of weishixue 唯识学 (the Consciousness-Only School) during modern times was simply a continuance of the “Alternative School of Principles”. It took over the Lay Buddhist theme of the doctrine of meanings and principles of the Qing Dynasty and tried to construct a new pattern of learning for Confucian classics that matched up with the doctrine of meanings and principles, offering a model of integration for the reconstruction of the Confucian tradition. Translated by Huang Deyuan from Zhexue yanjiu 哲学研究 (Philosophical Research), 2007, (9): 51–60     

Individual differences in learning and memory: A unitary information processing approach

Recent research in the area of individual differences in learning and memory is reviewed from a cognitive perspective. Using the two-state model of memory as a framework, individual variations in attentional, short-term store, and long-term store processes are discussed. The focus is on using individual differences to evaluate nomothetic cognitive models, as well as on using cognitive models in guiding research on individual differences. Both within-individual and between-individual differences in basic processes are examined. In so doing, the importance of strategy choice is stressed using the concept of cognitive flexibility. Several promising directions, both methodological and theoretical, are noted and the value of using specific information processing models in the study of individual differences is emphasized.     

Migration Factors in West African Immigrant Parents’ Perceptions of Their Children's Neighborhood Safety

Immigrants make up large proportions of many low‐income neighborhoods, but have been largely ignored in the neighborhood safety literature. We examined perceived safety's association with migration using a six‐item, child‐specific measure of parents’ perceptions of school‐aged (5–12 years of age) children's safety in a sample of 93 West African immigrant parents in New York City. Aims of the study were (a) to identify pre‐migration correlates (e.g., trauma in home countries), (b) to identify migration‐related correlates (e.g., immigration status, time spent separated from children during migration), and (c) to identify pre‐migration and migration correlates that accounted for variance after controlling for non‐migration‐related correlates (e.g., neighborhood crime, parents’ psychological distress). In a linear regression model, children's safety was associated with borough of residence, greater English ability, less emotional distress, less parenting difficulty, and a history of child separation. Parents’ and children's gender, parents’ immigration status, and the number of contacts in the U.S. pre‐migration and pre‐migration trauma were not associated with children's safety. That child separation was positively associated with safety perceptions suggests that the processes that facilitate parent–child separation might be reconceptualized as strengths for transnational families. Integrating migration‐related factors into the discussion of neighborhood safety for immigrant populations allows for more nuanced views of immigrant families’ well‐being in host countries.     

Confrontation naming impairment in dementia

In tone languages pitch variations (tones) serve to distinguish the lexical meanings of words. This study was conducted to examine the extent and nature of impairment in the perception of tones by aphasic patients who were monolingual speakers of Thai, a tone language which has five contrastive tones (mid, low, falling, high, rising). Six subjects participated in the study: two Broca aphasics, one transcortical motor aphasic, one conduction aphasic, one right brain-damaged nonaphasic, and one normal control. Three sets of stimuli (two real-speech, one synthetic-speech) were presented for identification, each set containing five Thai words minimally distinguished by tone. Results of the perception tests indicated that the performance of all four left brain-damaged aphasics differed significantly from that of the normal control, while the performance of the right brain-damaged nonaphasic did not. The normal performance of the right brain-damaged nonaphasic patient on this tone identification task suggests that deficits in the perception of tone exhibited by left brain-damaged patients can be attributed specifically to pathology in the language dominant hemisphere rather than to a general brain-damage effect. No difference in performance among the left brain-damaged patients could be attributed to a specific type of aphasic syndrome. The pattern of tonal confusions of the aphasics in comparison to that of normals suggests that their deficit is primarily quantitative rather than qualitative. Although two (mid, low) of the five tones accounted for a large percentage of the aphasics' errors, no uniform rank order of tones in terms of identifiability could be established across aphasic subjects, which suggests that their deficit is general to all five tones rather than selective to individual tones.     

Reconsidering theological exchange between China and the West

ABSTRACT

By reviewing the Chinese theological publications in the twentieth century, especially during the 1920s–1930s and after the 1980s, this article aims to show that it is not a zero-sum game between the translation of western theological works into Chinese and the publication of original Chinese theological works. The selection of the western works for translation exhibited a certain creativity from the Chinese side, and in turn, the translated works also inspired original Chinese theological works. In the twenty-first century, the Chinese studies of Christianity developed rapidly. Many Chinese Christian theologians published pro-actively in western languages. Due to the recognition of the importance of Christianity in contemporary China and the awareness of the global context for Christian theology, there was a growing interest among western theologians in non-western Christian theology, including Chinese Christian theology. The exchange and collaboration between Chinese and western theologians were particularly prominent on global and public issues.     

Orthodox Anti-Westernism Today: A Hindrance to European Integration?

Anti-Westernism is a widespread phenomenon in the Orthodox world today, particularly in Eastern and South-Eastern Europe, expressed by numerous actors, manifested at various levels and operating in different contexts, religious and otherwise. Historically it can be traced back to the long-term differentiation between the Eastern Roman (Byzantine) and the Western Roman Empire, as well as between the Roman Catholic Church and the Eastern Orthodox Patriarchates. Because many Orthodox earlier used to identify Europe with the West, anti-Westernism is sometimes closely connected with anti-Europeanism. Drawing examples mostly from the Greek and Russian cases, this paper attempts to assess Orthodox anti-Westernism in its contemporary dimensions by pointing to its numerous antinomical manifestations, which can hardly render it an obstacle and a threat to European integration today.