Optimistic and pessimistic biases and comparative judgmental processes in Japan: Do people really compare themselves to their peers?

Studies on above-average and unrealistic-optimism effects have recently claimed that they are the consequence of an over-utilization of self-relevant and under-utilization of peer-relevant information, despite the assumption that people would refer to both themselves and their average peer to make a comparative judgment. However, there is a possibility that these tendencies are prevalent only in Western cultures. The present paper reports on three studies of comparative self-other judgments conducted with Japanese university students. The results consistently showed that participants tended to focus simply on their own abilities, traits, or the likelihood of experiencing future life events, without paying much attention to their peers. These findings suggest first that there is a consistent tendency for people to place a greater weight on the self than normative standards when considering their comparative position in a group, and that this tendency is independent of the size or direction of comparative biases.     

Ambiguous comparative judgment: Fuzzy set model and data analysis

Abstract:  This paper proposed two types of fuzzy set models for ambiguous comparative judgments, which did not always hold transitivity and comparability properties. The first type of model was a fuzzy theoretical extension of the additive difference model for preference that was used to explain ambiguous preference strength. The second was a fuzzy logic model for explaining ambiguous preference in which preference strength was bounded, such as a probability measure. In both models, multi-attribute weighting parameters and all attribute values were assumed to be asymmetric fuzzy L-R numbers. For each model, a method of parameter estimation using fuzzy regression analysis was proposed. Numerical examples were also provided for comparison. Finally, the theoretical and practical implications of the proposed models were discussed.     

MULTIDIMENSIONAL THINKING ABOUT FORCE ETHICS: A Matter of Method and Content

Analyses of religious and cultural perspectives on the use of force continue to receive criticism for questionable motives, for insufficient holism, and for exaggerating uniqueness. Claims of recurrent problems educe consideration of interdisciplinary proposals designed to resolve related challenges. Thought together, some suggest that a transversal research program into ethical orientations toward war can facilitate fair and rigorous exploration of crosscultural similarities and differences. Tentative findings emphasizing textual precepts indicate some resonance amid diversity across eleven ethical frameworks including Western just war thinking. Maximizing relevance depends upon expanding the range of orientations and practices studied. Future results might be integrated with knowledge about the influence of other variables to more completely capture the phenomenon of making judgments regarding the use of force in all its manifestations.     

The Ahmadiyya and the Study of Comparative Religion in Indonesia: Controversies and Influences

As an organization of foreign origin, the existence and contribution of the Ahmadiyya in Indonesia has been a subject of debate. Some scholars ignore it completely as unimportant, while others consider that it has had significant influence. The contribution of the Ahmadiyya to Indonesian Islam most asserted by the movement itself is its efforts to check and respond to Christian missionary activity. In what way has the movement actually made a contribution to that effort? How widespread is the influence of the Ahmadiyya in the discourse on Christianity, in particular, and the study of comparative religion, in general, in Indonesia? Why has the Ahmadiyya paid more attention to the issue of Christianity than other Muslim groups? This article aims to answer these questions by analysing literature on Christianity written and distributed by the Ahmadiyya in Indonesia and the effect this has had on relations between Islam and Christianity in two fields – religious mission and academia. The article presents three propositions. First, Ahmadiyya literature, with its apologetic, polemical and controversial character, had a significant influence on the academic study of comparative religion during two periods of instability: the late colonial era and the first two decades after the declaration of independence in 1945. Second, Ahmadiyya literature on Christianity has been most influential through the way it sets out to create a sense of the superiority of Islam and its compatibility with modernity. Third, for the Ahmadiyya, the issue of Christianity, particularly the death of Jesus, has been used as evidence that Mirza Ghulam Ahmad is the second Messiah.     

Teaching Comparative Theology from an Institution's Mission

Although comparative theology is a continuously growing method in the study of religion, it is still relatively new and not widely accepted in either confessional or secular institutions. Scholars may face difficulty when seeking their institutions' acceptance for a comparative theology course. One way of generating interest and approval for such a course is by designing it from the center of the institution's mission. Professors can look to the institution's mission as a resource for teaching comparatively. We offer four examples from Catholic institutions of how this might be done. Reid Locklin offers further insights in his response to our explorations.     

What kind of discipline is psychoanalysis?

Current controversies involving clinical, conceptual and empirical research shed light on how psychoanalysis confronts its nature and its future. Some relevant debates in which Wallerstein, Green, Hoffman, Eagle and Wolitzky, Safran, Stern, Blass and Carmeli, and Panksepp have participated are examined regarding the characteristics of their argumentation. Agreements and disagreements are explored to find ways that could have allowed the discussion to progress. Two foci are highlighted in these debates: (a) whether a clinical common ground exists in psychoanalysis and what kind of procedure could contribute to further clarification; (b) complementation of in‐clinical and extra‐clinical evidence. Both aspects are scrutinized: the possibility of complementing diverse methodologies, and the nature of the shared clinical evidence examined in clinical discussion groups such as those promoted by the IPA Clinical Observation Committee. The importance of triangulation and consilience is brought to bear regarding their contribution to the robustness of psychoanalysis. So as to strengthen a critical perspective that enhances the discipline's argumentative field, psychoanalysis should take into account arguments from different sources according to their specific merits. By doing this, psychoanalysis increases its relevance within the current interdisciplinary dialogue.     

Why study cognition in the wild (and how to test it)?

An animal's behavior is affected by its cognitive abilities, which are, in turn, a consequence of the environment in which an animal has evolved and developed. Although behavioral ecologists have been studying animals in their natural environment for several decades, over much the same period animal cognition has been studied almost exclusively in the laboratory. Traditionally, the study of animal cognition has been based on well‐established paradigms used to investigate well‐defined cognitive processes. This allows identification of what animals can do, but may not, however, always reflect what animals actually do in the wild. As both ecologists and some psychologists increasingly try to explain behaviors observable only in wild animals, we review the different motivations and methodologies used to study cognition in the wild and identify some of the challenges that accompany the combination of a naturalistic approach together with typical psychological testing paradigms. We think that studying animal cognition in the wild is likely to be most productive when the questions addressed correspond to the species’ ecology and when laboratory cognitive tests are appropriately adapted for use in the field. Furthermore, recent methodological and technological advances will likely allow significant expansion of the species and questions that can be addressed in the wild.     

Crossing Streams in the Dark: Religious Pluralism and Theological Education

Examining a presentation made to the Pacific Coast Theological Society in 1939, this essay identifies some of the enduring issues for theological and religious education created by the reality of religious pluralism. Addressing religious pluralism is a dialectic process moving between the two poles of disorienting otherness and analogies based on the already familiar. Both moments are necessary, and neither is final. Education in a religiously plural world requires enabling students to live in a state of uncertainty.