Good government and the vocation of citizenship: A Lutheran perspective

Martin Luther considered governmental authority to be one of the structures through which God exercises providential care of the created world. Consequently, government and civil society are dimensions of life in which one lives out the divine calling to serve one's neighbors. This theological perspective offers a distinct contribution to discussions of the appropriate role of religion in the public square. God's desire for justice for all is the criterion by which to evaluate specific governments, policies, and officials. The goal of justice provides a common framework within which Christians can work for the common good with those of other faiths and no faith.     

Religious versus reflective priming and susceptibility to the conjunction fallacy

The effect of religious priming has been studied in relation to a number of variables, most extensively with prosocial behavior. The effects of priming on cognitive domains, however, are relatively understudied. The present study examined the effects of religious priming, compared with reflective and neutral priming, on the conjunction fallacy. Participants were randomly assigned to 1 of the 3 priming conditions. Priming was presented through the scrambled sentence task in which participants were required to rearrange words of a religious (e.g., pray), reflective (e.g., reason), or neutral (e.g., paper) content. The conjunction fallacy was measured by a task containing 1 problem. Results indicated that those undergoing the religious prime were significantly more likely to commit the conjunction fallacy compared with those in the reflective priming group. Situations in which reasoning is integral may benefit from knowing the immediate effects of religious versus reflective stimuli in the environment.     

Religion and politics: examining the impact of faith on political participation

This study examines the relationship between religion and political activity. It theorises religious influences on political activity and tests the impact of various religious factors on political participation in a large cross-national sample (1981–2014). This study integrates longitudinal data from the aggregated World Values Survey with country-level data in the hierarchical multilevel analysis that allows teasing out the individual-level religious influences, including membership in religious organisations, religiosity and self-identification with various religious denominations, and the country-level impacts. The temporal and spatial coverage of the data used in the study includes more than 65% of the world’s population. The seven types of political participation examined in the study include signing petitions, joining in boycotts, participating in demonstrations, taking part in unofficial strikes, occupying buildings and factories, voting and membership in political parties. We find that religion matters but not always in the expected ways. Religiosity, by itself, often serves as a deterrent rather than mobilising force for political engagement, regardless the denominational differences. It is the membership in religious organisations and other voluntary associations of a secular nature that make individuals more likely to engage in political activity.     

How is justice understood in classic Confucianism?

ABSTRACT

In Sinicized Asia, justice, conceptualized and institutionalized in its current form on a Western mold is part of a singular and ancient Confucian legal tradition.

In this paper, it will be argued that Confucians initially articulated the concept of justice in relation to their own explanation of the world and their ideal, which distinguishes and rewards men’s actions according to their merits and social condition.

It will be shown that Confucius’s thinking is primarily political and suggests ways of harmoniously organizing and reforming society in which justice is conceived both as a principle of government, a principle of social conduct and one of the essential virtues, or a ‘moral sense’ that everyone must possess, while, in practice, Confucian justice will put forward the imperatives of retributive justice. This, despite its philosophical aversion for sanctions and for what upsets harmony.     

Trust,Reliance, and Democracy

Abstract

From the perspective of philosophy and political science it is often pointed out that trust is of central value for democracy. The paper critically examines this claim and argues that we should not overestimate the role of trust in democracy. In order to do that, I argue for a specific understanding of the notion of trust that appropriately accounts for the distinction between trust and mere reliance. In a second step, I argue that we have no reason to put this kind of trust in our elected officials and representatives, but should instead focus on legislative and institutional ways to make sure that they are reliable in particular respects. After contrasting my suggestion with the position of Hardin, I point to two advantages of my account: (1) The avoidance of political analysis through the lens of trust allows us to react more flexibly to unforeseen circumstances and resist populist attempts to emotionalize public debates; (2) at the same time, diffusing the tension between trust and civic vigilance solves a systematic problem in political philosophy. In a concluding section, I briefly discuss the question whether there is an alternative role for trust to play in the field of politics.     

NEW RELIGIOUS MOVEMENTS AND SCIENCE: RAEL'S PROGRESSIVE PATRONIZING PARASITISM

The article examines the concoction of religion and “science” contained in the revelation that substantiates a new religion: Raelianism, founded and led by the prophet Claude Vorilhon/Rael after having received a revelation in 1974. After a detailed examination both of Rael's prophetic message and his/the Raelians’ interpretative practices, an ad hoc model is presented to describe such concoction (“progressive patronizing parasitism”), and it is compared to other models. It is in particular claimed that Rael, while seemingly talking about “science,” is actually constructing a science‐fictional and even pseudoscientific narrative. The article finally raises the question whether the discussion of the science–religion interaction from the viewpoint of traditional religions can be considered to be immune to the usage of such rhetorical devices.     

Conceptualising mental health in the United Arab Emirates: the perspective of traditional healers

Substantial investments in health-care have ensured the widespread availability of allopathic medical services across the United Arab Emirates (UAE). However, in spite of this accessibility traditional healers (Mutawa) continue to play a significant, albeit, unofficial role in the UAE's health sector. Citizens routinely consult traditional healers for problems that might, from a western biomedical perspective, be considered psychiatric conditions. This qualitative study explores traditional healers' conceptualisations of mental health problems, discussing their perspectives on phenomenology, aetiology, intervention and outcome. Notably, traditional healers distinguished between biomedical illness and states they attributed to demonological or metaphysical causes. The Islamic spiritual narrative was central to discussions of aetiology, intervention and outcome. Greater integration of traditional healers within the UAE's mental health-care services would, in many cases, improve patient experience and outcomes.