The big shill

Shills are people who endorse products and companies for pay, while pretending that their endorsements are ingenuous. Here we argue that there is something objectionable about shilling that is not reducible to its bad consequences, the lack of epistemic conscientiousness it often relies upon, or to the shill's insincerity. Indeed, we take it as a premise of our inquiry that shilling can sometimes be sincere, and that its wrongfulness is not mitigated by the shill's sincerity, in cases where the shill is sincere. Our proposal is that the shill's defining characteristic is their knowingly engaging in a kind of speech that obscures a certain aspect of its social status—most commonly, by pretending to speak on their own personal behalf, while in fact speaking as an employee—and that this sort of behaviour is objectionable irrespective of any other features of the shill's conduct. This sort of obfuscation undermines a socially beneficial communicative custom, in which we conscientiously mark the distinction between personal speech and speech-for-hire.     

The big friendly counter-space? Interreligious encounter within social media

ABSTRACT

Research on interreligious dialogue mostly focuses on face-to-face meetings, however, it also takes place in other contexts. Among them is the huge space of interactive media, where adherents of different religious traditions meet, e.g., in interreligious groups on Facebook, boards or commentary sections – but so far little has been researched on this field. The article is an explorative attempt to sort the field of interreligious dialogue and encounter in social media, drawing on a comparative perspective on the field of offline interreligious dialogue. For this purpose, it first gives a systematizing overview of the existing research on interreligious encounter in social media as well as on (offline) interreligious dialogue, identifying key questions and issues on interreligious encounter. Examples from different social media platforms then allow conclusions about commonalities and differences between online and offline interreligious encounter and suggest crucial aspects to follow up on in future research on this field.     

Just Win the Game: The Reception of Arab Minorities on Israel’s National Football Team

ABSTRACT

The presence of minorities and immigrants in national sports settings specifically in football, is well documented in many places around the world. The growing presence of Arab ethnic minorities on Israel’s national football team reflects this trend, and, as I will argue, it shows how sports in Israeli society is a gateway for the integration of minorities into Israeli society, yet at the same time, it also exposes the unique and complex tensions between diverse identity groups in Israeli society. The current study examined Jewish-Israeli football fans’ attitudes to the significant presence of Arab-Muslim players on the national team (whose starting eleven includes 4–6 Arab-Muslim players, including its captain since 2018). Based upon an analysis of fan comments posted to social media, related to the 2018–2019 UEFA (Union of European Football Associations) Nations League campaign, this study reveals Jewish hegemonic attitudes toward Arab footballers, as well as Arab footballers’ relative autonomy. Admiration and empathy toward minority members are expressed after victories, but in the absence of these well-defined conditions for empathy, as in the cases of team defeats or manifestations of minority pride, Jewish football fans shifted immediately to blatant, derogatory, and patronizing comments that focused on Arab players’ loyalty and expressed patronizing superiority over the Arab players.     

Do we image God on-line? The opportunities and challenges for authentic relationships in cyberspace

ABSTRACT

Genesis 1 states that we are created in the image of God. While Biblical scholars have taken a performative approach, viewing God's image in our actions, systematic theologians have viewed God's image in relational terms. Thus, the quality of our relationships is crucial, not only for the health of our day to day lives but for our very identity. What makes a relationship authentic? Karl Barth suggests four criteria: that we look the other in the eye, speak to and hear the other, aid the other, and do it gladly. We look ?rst at how our authentic relationships function to make God present among us and then use Barth's criteria to examine the quality of relationships that exist primarily in cyberspace. Social media, in particular, present unique opportunities and challenges for forming authentic relationships and raise fundamental questions about who we are and where God is found among us.     

The young and the media in France

The relationship between the media and the young is characterized by desire and incomprehension: desire to be informed, to learn, to understand and to have fun; yet also the feeling of being left out, of having to sit through boring speech, irrelevant to their everyday preoccupations.     

The fading affect bias shows positive outcomes at the general but not the individual level of analysis in the context of social media

Unpleasant affect fades faster than pleasant affect (e.g., Walker, Vogl, & Thompson, 1997); this effect is referred to as the Fading Affect Bias (FAB; Walker, Skowronski, Gibbons, Vogl, & Thompson, 2003a). Research shows that the FAB is consistently related to positive/healthy outcomes at a general but not at a specific level of analysis based on event types and individual differences (e.g., Gibbons et al., 2013). Based on the positive outcomes for FAB and negative outcomes for social media (Bolton et al., 2013; Huang, 2010), the current study examined FAB in the context of social media events along with related individual differences. General positive outcomes were shown in the form of robust FAB effects across social media and non-social media events, a larger FAB for non-social media events than for social media events, negative correlations of FAB with depression, anxiety, and stress as well as a positive correlation of FAB with self-esteem. However, the lack of a negative correlation between FAB and anxiety for social media events in a 3-way interaction did not show positive outcomes at a specific level of analysis. Rehearsal ratings mediated the 3-way interaction. Implications are discussed.     

Ad hominem rhetoric in scientific psychology

Ad hominem discourse is largely prohibited in scientific journals. Historically, this prohibition restricted the dissemination of ad hominem discussion, but during the last decade, blogs and social media platforms became popular among researchers. With the use of social media now entrenched among researchers, there are important questions about the role of ad hominems. Ad hominems and other forms of strong criticism became particularly evident in online discussions associated with the recent replication crisis in psychology. Here, these discussions, and a few incidences of ad hominems in journal articles, are situated in the broader history of science. It is argued that explicit codes of conduct should be considered to curb certain kinds of ad hominem comments in certain fora, but that some ad hominem discussions have an important role to play in a healthier science.     

Cosplay in the pulpit and ponies at prayer: Christian faith and lived religion in wider fan culture

ABSTRACT

This article examines the way in which Christian fans of popular media franchises have incorporated their fan identity into a lived religious experience, producing religious fan works such as fan fiction, art, and fan-themed church services. Based around a series of interviews with fans in the United States and the UK, both lay and clergy, it suggests the powerful affective connections forged through fandom, and examines the way in which fandom operates as a shared language to engage the wider fan community with theological ideas. Fans viewed their fandom as an arena through which God communicated and developed personal faith, working through fan texts and fan works to encourage and develop their connection to the divine. This article, therefore, challenges academic positions that see fandom as a secular replacement for religion, or as a form of blasphemous excess.     

Parental media monitoring,prosocial violent media exposure,and adolescents' prosocial and aggressive behaviors

Prosocial violent media (e.g., media that combines both violent and prosocial content) is especially popular in entertainment media today. However, it remains unclear how parental media monitoring is associated with exposure to prosocial violent content and adolescent behavior. Accordingly, 1,193 adolescents were asked about parental media monitoring, media content exposure, and behavior. Main findings suggest that autonomy supportive restrictive monitoring was associated with lower levels of exposure to prosocial violent content, but only among older adolescents. Additionally, autonomy supportive restrictive monitoring was the only form of parental media monitoring associated with lower levels of violent content and higher levels of prosocial content, and autonomy supportive active monitoring was the only parental monitoring strategy that promoted prosocial behavior via exposure to prosocial media content. Discussion focuses on the importance of autonomy supportive parental monitoring, as well as the implications of parents encouraging their children to watch media with limited violent content—even if it is prosocial violent content.