FAITH,BELIEF, AND THE COMPATIBILITY OF RELIGION AND SCIENCE

Recent attacks on the compatibility of science and religion by the “militant modern atheists” (Jerry Coyne, Richard Dawkins, Daniel Dennett, Sam Harris, Christopher Hitchens) have posed serious challenges for anyone who supports the human importance of religious faith (particularly their identification of “faith” with “believing without evidence”). This article offers a critical analysis of their claims compared with those who do not equate faith with belief. I conclude that (i) the militant modern atheist interpretation of faith undervalues transformative religious experiences, (ii) that more people of faith hold it for this reason than their opponents acknowledge, and (iii) that meaningful dialogue between religion and science is both possible and desirable.     

"If you and I,if we,in this later day,lose that sacred fire . . .": perspective in political interviews

It is argued in the following that the dialogical complexity of speaker perspective requires a broad empirical analysis. To date, such analyses, particularly of political discourse, have been couched in terms of narrower concepts, such as self-presentation and political positioning or involvement/distancing, and have been typically carried out by means of qualitative methods applied to pronominal usage. The present research applies complementarily both quantitative and qualitative analyses to BBC television interviews of Shimon Peres (January 29, 2001) and of Edward Said (October 18, 2000) by Tim Sebastian in a program entitled HARDtalk. In addition to pronouns, these analyses include a number of other hypothetical indicators of a broad concept of perspective on the part of both interviewer and interviewees: turn-initial words, hesitations, questions, use of yes and no, personal reference utterances (e.g., I think), interjections, number of syllables spoken, and interruptions and overlaps. Quantitative comparisons of interviewer with interviewee revealed important differences on all these measures. Qualitative analyses also confirmed subtle local dynamics of perspective. Accordingly, the findings are interpreted within a general theoretical concept of perspective, derived from Bakhtin's (1981) dialogicity.     

The Listening Partners Program: An Initiative Toward Feminist Community Psychology in Action

The Listening Partners intervention is described and analyzed as a synthesis of feminism and community psychology, within a developmental framework. Working from an empowerment perspective, this social action, peer group intervention supported a community of poor, rural, isolated, young, White mothers to gain a greater voice, claim the powers of their minds, and collaborate in developmental leadership—creating settings that promote their own development and that of their families, peers, and communities. High quality dialogue, individual and group narrative, and collaborative problem-solving were emphasized, in a feminist context affirming diversity, inclusiveness, strengths, social-contextual analyses, and social constructivist perspectives. The power of enacting a synergy of feminism and community psychology is highlighted.     

INTO TERRA INCOGNITA: CHARTING BEYOND PETER HARRISON'S THE TERRITORIES OF SCIENCE AND RELIGION

Peter Harrison's The Territories of Science and Religion throws down a serious challenge to advocates of dialogue as the primary means of engagement between science and religion. This article accepts the validity of this challenge and looks at four possible responses to it. The first—a return to the past—is rejected. The remaining three—exploring new epistemic frameworks for the encounter of science and religion, broadening out the engagement beyond the context of the physical sciences and Western culture, and looking at ways in which scientific and theological practitioners may collaborate on practical problems—are all offered as potential ways in which science and religion may engage with one another, in ways which move beyond Harrison's critique.     

Jesus' Prophethood and Islam: Insights from the Risale‐i Nur

While Jesus’ prophethood is an indisputable component of his identity in the Christian tradition, it has been marginalized for centuries in favor of his identity as savior. In this article, I argue that an engagement with an understanding of Jesus’ prophethood in Islam, particularly as explicated by the Turkish thinker Bediüzzaman Said Nursi, can help Christians recover a more robust interpretation of Jesus as prophet that has a positive impact on a Christian articulation of the church and of discipleship today.     

Indian secularism,dialogue and the Ayodhya dispute

Indian secularists compound difficulties for the emergence of a genuinely secular society by relying on an exclusively constitutional rather than a dialogical approach to settle India’s religious disputes as manifested in Ayodhya and elsewhere. There are, however, intellectuals who favour dialogue with religious communities to strengthen secularism but are afraid of suggesting dialogue with contending parties on contentious issues like the Ayodhya dispute for fear of legitimising religious fundamentalism. As a result, the notion of ‘contentious dialogue’ is avoided even while the need for dialogue is recognised. Instead of religious grievances getting resolved through law, they get embroiled over a period of time and result in the rise of religious fundamentalism and terrorism, thereby deepening the crisis of secularism. In the Ayodhya dispute, communities encouraged by the secular state have followed a legal approach to the settlement of their religious grievances since 1950. While the dispute languished in court, the demolition of the Babri Mosque in 1992, the emergence of religious terrorism and the riots in Gujarat in 2002 followed. All these developments are in some way interrelated and need a broad and holistic counter-strategy. Only a dialogic approach will induce communities to comprehend the interconnected nature of problems arising from the Ayodhya dispute and make them seek solutions outside the law. This paper proposes a model of reconciliation based on the themes of recognition of intrinsic faith, negotiation with extrinsic elements of each religion and sacrifice. This dialogical approach ought to be carried out by a non-sectarian political society that must involve ruling and opposition parties, NGOs, lawyers, administrators and contending religious organisations in order to seek a realistic solution to the Ayodhya dispute in the larger and long-term interest of a secular polity in India.     

Does the two-chair dialogue intervention facilitate processing of emotions more efficiently than basic Rogerian conditions?

Processing difficult emotions is assumed to be of importance in therapeutic change. In this study, we examine whether a two-chair dialogue in Emotion-focused Therapy (EFT) is associated with a change in emotional processing, measured as changes in emotional arousal and emotional experiencing. In a multiple baseline design, 20 clients in treatment for depression or anxiety first received five, seven or nine weekly sessions of baseline treatment providing Rogerian conditions and affect attunement. In the second phase, two-chair intervention was added for the five consecutive sessions. All sessions were subdivided into 2 min segments which were rated using the Client Emotional Arousal Scale III and the Experiencing Scale. Analyses indicated a significantly higher number of high-arousal segment in the latter phase. Individual clients’ change trajectories were not significantly steeper in the second phase. Experiencing increased throughout both phases of treatment. However, after introducing the two-chair dialogue the Experiencing change trajectory was not significantly steeper than in the baseline phase. Findings suggest that both the two-chair dialogue and the Rogerian conditions with affect attunement focus are effective in facilitating emotional processing. Results are consistent with previous research, suggesting that the two-chair dialogue is an emotionally evocative intervention. Implications and limitations are discussed.     

Jungian dialogism and the problem of depth

Notions of dialogical inquiry and of the dialogical self have become increasingly influential in contemporary psychology in response to the limitations of the traditional view of monologically encapsulated and radically disengaged consciousness. Conceptions of self and inquiry as intrinsically embedded in and constituted by our shared life with others seem to do better justice to the richly interconnected character of contemporary life. At the same time, our highly interconnected global world has also tended to foster a flattening of cultural and inter‐cultural horizons that undermines dialogical engagement in any deeply meaningful sense. What is needed is to enrich current conceptions of dialogue with an understanding of experiential and cultural depth. This paper seeks an understanding of the depth dimensions of dialogue through an engagement of dialogical self theory with Jungian dialogical thought. Critical to this engagement is to appreciate the expressive potential of Jungian dialogism beyond Jung's theoretical claims about dialogue.