Religion,moral thought–action fusion,and obsessive–compulsive features in Israeli Muslims and Jews

Previous studies suggest that the link between obsessive–compulsive (OC) symptoms and moral thought–action fusion (TAF) depends on religion; however, no study has compared Muslim and Jewish samples. We examined the relationships between OC symptoms, scrupulosity, religiosity, and moral TAF in Israeli Muslims and Jews. Religiosity was not associated with elevations in OC symptoms, although religiosity correlated with scrupulosity across the entire sample after controlling for depression and anxiety. Moral TAF was related to scrupulosity across the entire sample. The Muslim group had higher levels of OC symptoms, scrupulosity, and depressive symptoms than did the Jewish group, but the groups were equally religious. In addition, Muslims scored higher than did Jews on moral TAF even after controlling for symptoms; however, moral TAF was not related to scrupulosity within the Muslim group. In combination, these results imply that moral TAF depends on cultural and religious factors and does not necessarily indicate pathology.     

Adam and Eve’s Origin: A Theory Harmonising Scientific Evidence with the Qur’anic Text1

A Muslim scientist engaged in interaction between theology and science needs to remain completely faithful to the Holy Qur’an. This also applies to understanding the historical and spiritual dimensions of Adam and Eve. When Islamic scholars (‘ulama’) differ on subject details, this author chooses the position closest to that suggested by the scientific data. This method, then, allows incorporation of facts drawn from skeletal material of early Homo sapiens who could well have provided our ancestral physical form. This article tenders a parsimonious and probable theory that accommodates all relevant Qur’anic statements in conjunction with the scientific data.     

The Laozi’s criticism of government and society and a daoist criticism of the modern state

The Laozi expounds a thoroughgoing and sustained criticism of government and society. In this paper, I will demonstrate that although this criticism is addressed to the ancient Chinese state, it can also have some validity for the modern state of today. I will first briefly discuss the metaphysical grounds of this criticism and stress that the ruler should use wuwei in governing. Then, I will examine the Laozi’s criticism of the oppressive governments that use unnatural governing through youwei which increases the state disorder, as well as how this criticism is supported by its metaphysical grounds. Third, I will show that the selfish desires may significantly contribute to the state disorder and that the only one to be blamed for the arousing of them is the ruler. At last, I will attempt to show that this criticism may also to a certain extent be directed toward today’s modern state.