Toleration vs. Doctrinal Evil in Our Time

Our time is characterized by what seems like an unprecedented process of intense global homogenization. This reality provides the context for exploring the nature and value of toleration. Hence, this essay is meant primarily as a contribution to international ethics rather than political philosophy. It is argued that because of the non-eliminability of differences in the world we should not even hope that there can be only one global religion or ideology. Further exploration exposes conceptual affinity between the concepts of intolerance, ideology, and doctrinal evil. The last concept is developed in contrast to pure evil and average evil, and under the assumption of the metaphysical necessity of free will. Doctrinal evil is found to represent the main source of intolerance as a result of a mechanism that tends to confuse doctrinal evil (or the competing conceptions of the good) with pure evil. This connection between doctrinal evil and pure evil provides ideologies with their forcefulness. Tolerance cannot be properly understood in terms of a simple opposition to intolerance, however. Tolerance emerges as a sort of vigilance, conscientiousness, and non-negligence based not on a supposedly correct interpretation of the good, but rather on the acceptance of the fallibility of any such attempted definition. Conversely, the principal evil in doctrinal evil is found in arrogance that accompanies the intolerance-inducing irresponsible thoughtlessness. With this conceptual topology in mind the paper also addresses questions regarding religious tolerance, the ideology of human rights and democracy, the right to self-defense, ways to face evil, the dialectics of using old names for novel evils, and related issues. This revised version was published online in August 2006 with corrections to the Cover Date.     

Be Prestige-Resilient! A Contextual Ethics of Cultural Identity

This article proposes a new social- and moral-psychological understanding of cultural identity, tailored to the mixed multicultural contexts of every major city today. Seeking to protect vulnerable cultural groups, theories of multiculturalism have insufficiently assessed the psychological significance of intercultural social comparison, in identity-formation. While plays of prestige are a fact of life for immigrant and gay minorities, not everyone is equally able to cope with ascribed negative prestige. This is shown in an analysis of reactive attitudes towards negative prestige under contrasting conditions (of rough cultural equality, and in underclass-culture). The idea of prestige-resilience is proposed both as an explanatory concept in the debate on underclass-culture and as a normative concept from which basic moral and ethical thresholds for cultural identity-formation might be deduced. Outcomes are considered relevant for psychological analysis of underclass-formation and for multicultural policy-making, specifically in immigrant states.     

Social Identity versus Reference Frame Comparisons: The Moderating Role of Stereotype Endorsement

Two studies tested the prediction that belief in a negative stereotype about an in-group will cause members to shift from viewing their in-group as a social identity to viewing it as a frame of reference. The stereotype that was the focus of inquiry was the belief that women have less aptitude at math and spatial tasks than do men. In both studies, female participants took a test of math and spatial ability and then received social comparison information about their abilities relative to a male and a female confederate. In Study 1, participants felt enhanced when the two women outperformed the male confederate, even when this meant that the participants themselves performed worse than the other woman. If participants were first reminded of the negative stereotype, however, they felt best when they outperformed the other woman, even if this meant that the two women performed worse than the man. Study 2 showed that the effects of stereotype activation were especially pronounced among female participants who showed moderate to high levels of stereotype endorsement. These findings suggest that belief in stereotypes about the in-group can lead to in-group comparison and contrast, even in contexts in which a group member's ability level challenges the validity of the stereotype.     

Personhood in a World of Forgetfulness: An Ethnography of the Self-Process Among Alzheimer's Patients

This article assesses the self-construct of Alzheimer's patients residing in a care facility, using qualitative research methods to determine whether a sense of personhood was retained despite the deteriorative consequences of the disease. Through systematic observations of patient actions and interviews with family members and staff, the study assessed the patients' experience of self. The self was conceptualized in social constructionist terms emphasizing how patients configure meaning in seemingly trivial everyday aspects of residential care. The research developed ways of understanding the patients' humanity, confirming that a self-process was sustained despite the effects of the disease. The article explores implications of a contemporary approach to treatment of patients as transformed, yet distinctive, human beings with valid relational and cultural lives.     

The Role of Group Experiences in the Healing Process of Massive Childhood Holocaust Trauma

This paper proposes that Holocaust child survivors profoundly benefit from participating in a variety of group modalities. From participant observation and interviews we demonstrate that affiliation in organizations, social events, commemorations, rituals, and particular therapeutic groups each contributes to the well-being of Holocaust child survivors. Mourning is enhanced by joining forces with others from a historical event that left many children orphans, bereft of a home, a community, a country, and an identity. Group participants achieve individuation and ego integration, and gain clarity about the complex psychological consequences of surviving the Holocaust. A fragmented identity is restored through the opportunity of interacting with others whose identity has been ruptured by similar cataclysmic events.Senior Research Fellow, Graduate Center of CUNY. Codirector, Psychotherapy with Generations of the Holocaust and Related Traumas, Training Institute for Mental Health. Codirector, Child Development ResearchSenior Member and Faculty, National Psychological Association for Psychoanalysis. Codirector, Child Development Research     

少数民族认同研究的现状

从“认同“的概念界定及其嬗变出发,介绍了西方研究者在民族认同的发展、民族认同与心理健康、民族认同与文化适应、民族认同与人格发展等方面的研究,并且概括了民族认同的一些研究策略.文章最后指出,在西部大开发的社会背景下,民族心理研究,尤其是宏观层面民族认同心理的研究对我国的现实意义.     

Does contact with lesbians and gays lead to friendlier attitudes? a two year longitudinal study

Attitudes toward and contact with lesbian women and gay men were assessed through questionnaires in a 2‐year follow‐up study in a cohort of 511 Norwegian participants, 19 years of age at first data collection. A substantial proportion reported negative attitudes at baseline (between 39 and 63%) and two years later (between 32 and 59%), females being more positive than males. A majority reported having no contact with lesbian women or gay men either at 19 years of age (66–79%) or 2 years later (51–62%). Longitudinally, the measures were moderately stable (Pearson's r 0.43–0.73), and contact change was positively related to attitude change. Also, attitude change positively predicted contact change. The findings imply that efforts to reduce stigma associated with homosexuality are still needed among young people in Norway. Copyright © 2002 John Wiley & Sons, Ltd.     

Psychological Groups and Political Psychology: A Response to Huddy's "Critical Examination of Social Identity Theory"

In a recent article in this journal, Leonie Huddy (2001) asks whether the social identity approach developed by Tajfel, Turner, and their collaborators can "advance the study of identity within political science" (p. 128). She concludes that "various shortcomings and omissions in its research program" (p. 128) hinder the application of the approach to political phenomena. This paper presents a response to Huddy's evaluation of the social identity approach. Several aspects of her account of social identity work are challenged, especially her suggestion that it ignores subjective aspects of group membership. The interpretation of the minimal group paradigm is discussed in detail, as are issues of identity choice, salience, and variations in identity strength. The treatment of groups as process in social identity theory and self–categorization theory is given particular emphasis.     

Understanding Native American healing practices

Counselor cultural competency with respect to Native Americans requires understanding of common healing practices and ceremonies and of their spiritual significance. Historical trauma serves as a general backdrop for Native America experience and identity. Particular tribal practices and the individual's degree of affiliation with such practices provide a more specific context for client worldview. Knowledge of the symbolic significance of common ceremonies and healing practices will support counseling efforts to be relevant and effective with respect to Native American clients. Direct interaction and involvement with Native American communities facilitate a deeper understanding of Native American cultural identity and healing practices.     

The role of social categorization and identity threat in the perception of migrants

This paper investigates how the categorization of migrant workers shapes their reception. In an experiment with Northern Irish Protestants we manipulated the representation of Poland to make the Catholicism of Polish migrants either more, or less, salient. Furthermore, judgements of Polish migrants were obtained under conditions designed to encourage participants to believe that sectarian conflict in Northern Ireland was either resolved, or still a strong feature of the present social landscape. Overall, results showed that when Poland's Catholicism was salient, participants were less welcoming of Polish migrants. Furthermore, this effect was mediated by increases in the level of symbolic threat participants believed the migrants posed to participants' (Protestant) community identity. Copyright © 2009 John Wiley & Sons, Ltd.