Gustav Shpet and Phenomenology in an Orthodox Key

Gustav Gustavovich Shpet (1879--1937) is undoubtedly best known for introducing Husserlian phenomenology to Russia. He applied to aesthetics and the philosophy of language the principles he had discovered in Husserl's Logical Investigations and Ideas I. But, perhaps without knowing it, he modified the phenomenology he had found in Husserl. His modifications show a thinker who is thoroughly grounded in Russian religious thought of the late nineteenth and early twentieth centuries. The result is a philosophy that combines Husserl's analysis of the structure of consciousness with the fundamental Platonism of Orthodoxy, the doctrine of incarnation, and the related notion that matter is to be venerated.     

COSMOLOGY, RELIGION, AND SOCIETY

Abstract. It is a mistake to assume that science and religion are competing accounts of the same subject matter, so that either science supersedes religion or religion anticipates science. Using the question of cosmic origins as an example, I argue that the basic task of religion is not the scientific one of establishing the most accurate acccunt of the origin of the universe. Rather, as illustrated from Jewish, Hindu, Chinese, and Buddhist thought, religion uses a variety of cosmologies to help specify the necessary terms and conditions on which human social life is possible in particular ecological niches.     

MISCONCEPTIONS OF THE SOCIAL SCIENCES

Abstract. Scholars in religious studies, or "religionists," often mischaracterize the social-scientific study of religion. They assume that a social-scientific analysis of the origin, function, meaning, or truth of religion either opposes or disregards the believer's analysis, which religionists profess to present and defend. I do not argue that the social sciences analyze religion from the believer's point of view. I argue instead that a social scientific analysis is more akin and germane to the believer's point of view than religionists assume. I single out seven mischaracterizations of the social sciences typically held by religionists.     

Control of responding by sounds of different quality: an evolutionary analysis.

Two experiments investigated the acquisition of discriminations between two acoustic stimuli of different quality (noise bursts vs. a 2-kHz pulsed signal) when features of the everyday environment were incorporated into the experiments. In Experiment 1, rats were trained, using food, to press a lever. Throughout all sessions, 5-s trials of noise bursts (the random stimulus) were presented, after variable intertrial intervals, through a remote speaker mounted outside the experimental enclosure. The noise burst occurred randomly with respect to reinforcement of lever pressing and had no programmed relationship to the animal's behavior. When lever pressing was established, the 2-kHz signal was presented through a speaker adjacent to the response lever according to a different set of variable intertrial intervals. A response in the presence of the 2-kHz signal terminated the trial and was reinforced. The 2-kHz signal acquired control of responding within the first few trials, whereas the random stimulus exerted no control of responding. In Experiment 2, rats were trained to press the lever in the presence of the 2-kHz signal presented through the adjacent speaker on a variable intertrial interval. After 14 sessions, 5-s trials of noise bursts (random stimulus) were presented through the remote speaker on the second variable intertrial interval. The random stimulus initially elicited exploratory behavior, which then rapidly declined. Subsequently, the random stimulus exerted no or weak control of responding. The introduction of the random stimulus had no effect on responding in the presence of the adjacent stimulus. In Experiments 3 and 4 the random stimulus was presented through the adjacent speaker, and the stimulus correlated with reinforcement was presented through the remote speaker. In both experiments, there was persistent control of responding by the random stimulus and slow development of control by the stimulus correlated with reinforcement. In Experiment 5, both stimuli were presented through the adjacent speaker. There was persistent control of responding by the random stimulus.     

Alterity,Intimacy, and the Cultural Turn in Religious Ethics

This essay responds to four critics of Friends and Other Strangers: Studies in Religion, Ethics and Culture: Diana Fritz Cates, Eric Gregory, Ross Moret, and Atalia Omer. Focusing on the book’s organizing concepts of intimacy and alterity, engagement with empirical sources, discussion of Augustine’s thought, and attention to moral psychology and political morality, these interlocutors take up various strands in the book’s argument and extend them into metaethical, normative, and metadisciplinary domains. The author organizes his response under three rubrics: Metaethics and Personal Relationships; Political Morality; and Multidisciplinary Horizons.     

A Response to G. Scott Davis

This defense of my essay on Vitoria and Suárez argues that my use of the term “religious war” is based on religious authority at least as much as religious cause, and that Davis’s decision to discuss only Vitoria limits his ability to come to terms with my thesis. To Davis’s argument that for Vitoria war was justified against the Indians only as a necessity of simple justice and to protect the innocent, I argue that his disjunction between simple justice and religious cause is a false one that fails to come to term with the church’s primary reason for approaching Indians, with the Thomistic understanding of the relation between nature and grace and between reason and revelation, and with the distinction between what justice requires in relation to the church and Christians and what it requires for others. I explain finally that my claim is not that the Catholic political rulers readily responded to papal calls for war except when it was in their interest, but that papal war was central to the normative just‐war tradition of the church in canon law and among major theologians like Vitoria and Suárez.     

Comparative Religious Ethics and the Politics of Christian Identity

I present a brief historical narrative of the legacy of Christian ethics in comparative religious ethics (CRE) that attempts to make sense of the tensions within the field from the perspective of the politics of identity with reference to its changing content and practices—its internal history—and what might be called the background conditions—its external history—that shaped not only the content and methods of CRE but also its self‐understanding. Given the politics of Christian identity and the historical development of religious ethics within the American academy, I recommend that scholars of CRE adopt a more confessional mode of inquiry that makes explicit their ultimate commitments.     

Religious agency,identity, and communication: reflections on history and theory of religion

Abstract

This paper discusses the applicability of recent theories of religion to the problem of describing and explaining religious transformation in the period between the final Bronze Age and Late Antiquity. Instead of evolutionist and cognitive approaches, it proposes a model of religion that tries to analyze religion in terms of its making by starting from the individual's appropriation and creation of religious tradition. Religion is understood as a strategy to attribute agency to agents that do not appear immediately plausible. Recent scholarly discussions on human agency suggest categorizing human religious agency into the three subsets, namely: (1) acting religiously with regards to past, present, and future; (2) collective religious identity; and (3) religious communication. These subsets are shown to produce fruitful questions for research on historical sources. Against this backdrop, religion is explained as a precarious cultural resource articulated through the agency of individuals and allowing changed attributions of individual agency.     

Trauma and substance use: the role of defences and religious engagement

Substance use disorders commonly co-occur with posttraumatic stress disorder and are associated with greater impairment. There is some evidence to suggest that different coping strategies, including defence mechanisms and religious forms of coping, may buffer the relationship between trauma and SUDs. The purpose of this study was to evaluate the potential moderating roles of defence mechanisms and religious coping on the already-established relationship between trauma symptoms and substance abuse. Data were gathered from a sample of college students (N?=?380). Trauma symptoms were associated with increased substance use and abuse. The use of immature defences was significantly associated with trauma and substance use. Increased substance abuse was also associated with higher rates of negative religious coping. Individuals who endorsed trauma symptoms were also more likely to use positive and negative religious coping. Defences and coping did not moderate the relationship between trauma and substance use.