Epistemological and Moral Conflict Between Religion and Science

Debates about religion and educational attainment often assume that members of certain religious groups do not seek out knowledge of science because they are opposed to the use of the scientific method. Using the science module of the 2006 General Social Survey, the analysis indicates that no religious group differs from the nonreligious comparison group in its propensity to seek out scientific knowledge. A more subtle epistemological conflict may arise when scientists make claims that explicitly contradict theological accounts. Findings indicate that Protestants and Catholics differ from the comparison group only on the very few issues where religion and science make competing claims. A third possible source of conflict may not be epistemological, but rather derives from opposition to what is understood as the public moral agenda of scientists. Findings indicate that conservative Protestants are opposed to scientific influence in public affairs due to opposition to the scientists’ moral agenda.     

Autarky as a moral baseline

In his account of fairness in international trade, Aaron James distinguishes autarkic gains from the gains of trade. Since the autarkic gains are external to the practice of trade, James's account allows each country to keep these gains. The gains of trade, in contrast, must be distributed equally. This distinction suffers from three problems. First, James's autarkic adjustment not only allows inequalities to persist, but exacerbates and creates new ones. Second, there is no non-morally arbitrary way to determine the autarkic gains. Finally, by favouring his account over more egalitarian options, James does not merely set autarkic gains aside as external to the practice of trade but rather implicitly endorses a moral entitlement to autarkic gains without argumentation.     

Reply to critics

This discussion responds to important questions raised about my theory of fairness in the global economy by Christian Barry, Charles Beitz, A.J. Julius and Kristi Olson. I further elaborate how moral argument can be ‘internal’ to a social practice, how my proposed principles of fairness depend on international practice, how I can admit several relevant conceptions of ‘harm’ and why my account does not depend on a problematic conception of societal ‘endowments’.     

We Are the World—and They Are Not: Prototypicality for the World Community,Legitimacy, and Responses to Global Inequality

The relation between developed and developing countries is characterized by inequalities that sometimes hinder actions against worldwide problems. The current research presents an intergroup approach, based on the ingroup projection model, towards an analysis of psychological processes that perpetuate global inequality on a social group level. Precisely, we argue that people from developed countries perceive their group as more prototypical for the world population than they perceive people from developing countries. These perceptions of ingroup prototypicality should in turn relate to legitimacy beliefs and predict unfavorable behavioral intentions towards developing countries. We present two studies that corroborate our hypotheses: In Study 1, participants from a developed country perceived their ingroup as more prototypical for the superordinate group (i.e., world population) than the outgroup (i.e., developing countries), which in turn was related to beliefs that global inequality is legitimate. This finding was replicated in Study 2, and the predicted effect of ingroup prototypicality on behavioral intentions was mediated by legitimacy beliefs. These findings demonstrate that intergroup processes can contribute to perpetuating global inequality.     

Global hip‐hop identities: Black youth,psychoanalytic action research,and the Moving to the Beat project

The paper presents a psychoanalytically informed analysis of the concept of hip‐hop identity through the lens of a four‐year social action research and documentary film project, titled Moving to the Beat (M2B). The M2B project sought to document and unpack key psychological and social dynamics behind the struggle for a global identity among Black hip‐hop activists in Africa and America. Two groups were formed, one in Portland, Oregon and a second in Freetown, Sierra Leone, with the aim of enlisting hip‐hop as a mode of cross‐cultural dialogue and as a forum for activism. Three key themes are discussed as they emerged as sites of creative conflict through the M2B project: the struggle to establish a progressive identity over against politically and psychologically regressive currents in hip‐hop culture, the search for authenticity in the context of globally manufactured identities, and differing conceptions of rebellion and intergenerational conflict. The paper describes how psychoanalytic theory informed the process of producing the Moving to the Beat documentary film and working through these sites of conflict in negotiating the borders of hip‐hop global identities. Copyright © 2011 John Wiley & Sons, Ltd.     

Comparing the facets of the big two in global evaluation of self versus other people

The Big Two of agency and communion can be divided into the facets of agency-assertiveness, agency-competence, communion-morality, and communion-warmth. The present research studies how these facets are related to global evaluation of self versus others. In five studies we tested whether self-evaluation is reliably related to agency-assertiveness (H1), and evaluation of others to communion-morality (H2). Participants had to describe themselves (or a specific other person) on the facets and later to rate their self-evaluation (or other-evaluation). Supporting hypotheses, Studies 1, 3, and 4 showed that agency-assertiveness was reliably related to self-evaluation (Study 4: also agency-competence). Studies 2–5 showed that communion-morality was reliably related to evaluation of an acquaintance, but agency-competence (Studies 3 and 5) and communion-warmth (Study 2) were also important. We conclude that supporting H1, agency-assertiveness is particularly important for self-evaluation, whereas partly supporting H2, evaluation of others is associated with communion-morality, but also agency-competence and communion-warmth.     

MUSLIM IMAGINARIES AND IMAGINARY MUSLIMS: Placing Islam in Conversation with A Secular Age

This essay begins by exploring the extent to which the narrative of secularization presented in Charles Taylor's A Secular Age might be complicated or otherwise challenged by taking account of parallel processes within Islamic thought and practice. It then considers whether Taylor's argument might nevertheless be applicable to, or illuminative of, contemporary struggles with modernity in the Muslim world.     

Between the Christ of Deep Incarnation and The African Jesus of Tinyiko Maluleke: An Improvised Dialogue

All differences considered, the Christ of deep incarnation and the African Jesus of Tinyiko Maluleke share at least one fundamental dimension: they both stand out as signs of God's radical embodiment in the world of creation/of African culture(s). Put crudely, while the deep incarnation theologians extend Jesus’ body into social and cosmic bodies, Maluleke locates Jesus’ body in the bodies of his fellow Africans. This study first identifies major convergences and tensions between these two christological perspectives and, second, posits that the scandal of reciprocity, seen as a characteristic feature of African christologies, can be translated into a twofold guiding principle for approaching and assessing African Christianity theologically.     

Encountering non-Christian Chinese international students: cross-cultural adaptive practices of local Christian organisations in the UK

ABSTRACT

This paper explores the cross-cultural organisational adaptation of host religious organisations through their interaction with non-Christian Chinese international students in the UK. Grounded in Kim’s integrative adaptation theory, the research employed the methods of participant observation, interviews and document analysis to examine the interaction of international students with two specific churches (part of the Church of Scotland). The study found that in order to provide international engagement, the churches in question underwent cross-cultural organisational adaptation and transformation with a consideration of the cultural differences and the needs of Chinese students in intercultural communication, including in terms of multicultural team building, the improvement of intercultural competence and adaptive religious practices. These adaptive transformations or ‘customised services’ attracted and engaged large numbers of Chinese students in the intercultural interaction surrounding congregations. The cultural adaptation of host congregations contributes to the quality of social support for international students as well as the intercultural expansion of Christian values and beliefs throughout the trend of student mobility.     

Cosmopolitan anger and shame

ABSTRACT

Sentimental cosmopolitans argue that cultivating empathy for distant others is necessary in order to motivate action to address global injustices. This paper accepts the basic premises of the sentimental cosmopolitan project but argues that it ought to be extended to include cultivating other cosmopolitan emotions, particularly anger and shame. There is a tendency to think of anger and shame as unworthy, or as base motives to be overcome; but I argue that, in fact, they constitute an important resource for motivating action to address global injustices. The argument proceeds in three parts. Section 1 outlines sentimental cosmopolitanism and explicates the relationship between empathy, and anger and shame. Section 2 examines the link between anger and shame and responsibility, arguing that anger and shame are well-suited to capturing notions of responsibility for injustice, something lacking in an empathy-based account of sentimental cosmopolitanism. Section 3 provides two further arguments in favour of anger and shame: (i) anger represents a powerful source of energy for political action, and (ii) shame can motivate cosmopolitan action where empathy is absent.