Review

Book reviewed in this article:
Jean Porter, Natural and Divine Law: Reclaiming the Tradition for Christian Ethics     

自尊对自我确认倾向的影响：来自认知判断的证据

通过改编后的“整体自尊问卷”和“交谈自尊问卷”筛选出整体自尊和交谈自尊高低不同的四组被试,采用认知判断指标测量被试的自我确认倾向,通过模拟现实人际互动情境,在评价人对被试的交谈表现提供不同评价(肯定或否定)及表达不同交友态度(接受或排斥)的条件下,考察了整体自尊与特殊自尊对人际互动过程中自我确认倾向的影响。研究结果表明,与一致性需求的满足有关的特殊自尊调节着自我确认倾向,而与社交需求的满足有关的整体自尊对自我确认倾向的影响在整体上不具普遍性。     

SPIRITUAL TRANSFORMATION AS THE AWAKENING OF GLOBAL CONSCIOUSNESS: A DIMENSIONAL SHIFT IN THE TECHNOLOGY OF MIND

Abstract. Great spiritual and philosophical traditions through the ages have sought to tap and articulate the grammar or logic of the fundamental unified field that is the common generative ground of our diverse worldviews, religions, cultures, ideologies, and disciplinary languages. I suggest that we are in the midst of a profound dimensional shift in our rational capacity to process reality, and I seek to articulate the implications of this evolutionary shift to global reason and awakened consciousness for all aspects of our human and rational enterprise. It is clear that we are in the midst of an unprecedented shift in the human condition—a global renaissance that affects every aspect of our cultural lives, self‐understanding, experience, and world making. This evolutionary transformation, when seen through the dilated global lens, has been emerging through the ages on a global scale. I suggest that this advance in our technology of mind is of an order of magnitude that is so radical and comprehensive that the very concept of a person, of what it means to be human, of our encounter with Reality, and of all our hermeneutical arts including the sciences are likewise taken to a higher, global, dimension. I explore this emergent grammar of spiritual transformation to global, dialogic, integral, and holistic consciousness, the global awakening of reason, scientific knowing, and the holistic worldview.     

A Religion for an Age of Science

The period 800–200 B.C.E. has been called an axial period or age because it was a period of major technological and cultural change that led to the development of new worldviews, which in turn called for and led to the emergence of the current major world religious traditions. The world is now in the midst of another period of major global scientific, technological, and cultural change that is leading to the development of a new global worldview. In this worldview, the cosmos is taken to be more like an activity than a thing—more like an emergent complex of interrelated and interactive doing in space–time than a created complex of beings in space and time–and its complexity and space—time scale are understood to be enormously greater than heretofore supposed.
These changes in worldview call for changes in theology, religion, and ethics. Most workers in the field of science and religion are heeding this call by attempting to reconcile traditional religious concepts with the new scientific concepts. Others, however, have become convinced that the new worldview differs so radically from the previous ones as to mark a new axial age, which calls for a new, post-traditional theology, religion, and ethics, with a theos that is more like an activator of doing than a ground of being, and with meaning and purpose achieved more by a quality of doing than a quantity or quality of being.     

Recent Developments in the Treatment of Depression

The cognitive and behavioral interventions can be as efficacious as antidepressant medications and more enduring, but some patients will be more likely to respond to one than the other. Recent work has focused on developing sophisticated selection algorithms using machine-learning approaches that answer the question, “What works best for whom?” Moreover, the vast majority of people suffering from depression reside in low- and middle-income countries where access to either psychotherapy or medications is virtually nonexistent. Great strides have been made in training nonspecialist providers (known as task sharing) to overcome this gap. Finally, recent work growing out of evolutionary psychology suggests that antidepressant medications may suppress symptoms at the expense of prolonging the underlying episode so as to increase the risk of relapse whenever someone tries to stop. We address each of these developments and their cumulative implications.     

Global Human Identification and Citizenship: A Review of Psychological Studies

We review psychological research on global human identification and citizenship, Thomas Paine’s belief that “The world is my country, and all mankind are my brethren.” In turn, we review the theoretical foundations that guided our work, research with measures that preceded our own, and our own work with our correlated scales. We review its foundations, its effects upon attitudes and behaviors, and how it might be enlarged. Global human identification and citizenship is related negatively to ethnocentrism, authoritarianism, the social dominance orientation, and self‐centeredness, but positively to dispositional empathy and the values of universalism, care, and justice. It is expressed in attitudes and behaviors that support human rights and work to reduce global suffering and inequalities. It is associated with greater global knowledge and with efforts to acquire that knowledge. Childrearing that emphasizes cross‐cultural exposure and awareness of others’ suffering may promote global human identification and citizenship, as does education that encourages global mindedness. Environments that support global human identification also induce it, as does envisioning it as a moral ideal.     

Adaptation of the Mullen Scales of Early Learning for use among infants aged 5‐ to 24‐months in rural Gambia

Infants in low‐resource settings are at heightened risk for compromised cognitive development due to a multitude of environmental insults in their surroundings. However, the onset of adverse outcomes and trajectory of cognitive development in these settings is not well understood. The aims of the present study were to adapt the Mullen Scales of Early Learning (MSEL) for use with infants in a rural area of The Gambia, to examine cognitive development in the first 24‐months of life and to assess the association between cognitive performance and physical growth. In Phase 1 of this study, the adapted MSEL was tested on 52 infants aged 9‐ to 24‐months (some of whom were tested longitudinally at two time points). Further optimization and training were undertaken and Phase 2 of the study was conducted, where the original measures were administered to 119 newly recruited infants aged 5‐ to 24‐months. Infant length, weight and head circumference were measured concurrently in both phases. Participants from both phases were split into age categories of 5–9 m (N = 32), 10–14 m (N = 92), 15–19 m (N = 53) and 20–24 m (N = 43) and performance was compared across age groups. From the ages of 10–14 m, Gambian infants obtained lower MSEL scores than US norms. Performance decreased with age and was lowest in the 20–24 m old group. Differential onsets of reduced performance were observed in the individual MSEL domains, with declines in visual perception and motor performance detected as early as at 10–14 months, while reduced language scores became evident after 15–19 months of age. Performance on the MSEL was significantly associated with measures of growth.     

Three Models of Global Community

Debates about global justice tend to assume normative models of global community without justifying them explicitly. These models are divided between those that advocate a borderless world and those that emphasize the self-sufficiency of smaller political communities. In the first case, there are conceptions of a community of trade and a community of law. In the second case, there are ideas of a community of nation-states and of a community of autonomous communities. The nation-state model, however, is not easily justified and is one that has been criticized extensively elsewhere. The model of a community of trade underlies both advocates of market-oriented development and exponents of global schemes of redistribution of resources and incomes. I analyze the work of Charles Beitz, Peter Singer, and Thomas Pogge to show that the assumption that global interdependence is beneficial is poorly justified. The model of a community of law, as seen in the work of Henry Shue and others, is the basis for arguments against state sovereignty and in favor of international human rights regimes. I argue that this model suffers either from a problem of practicability or of hegemony. Finally, the model of a community of autonomous communities uses notions of patriotism and sovereignty to maintain that disengagement and independence are the best routes to global peace and justice.