Pacifying Muslims in Germany’s ‘City of Peace’: interreligious dialogue as a tool of governance in Osnabrück

ABSTRACT

Addressing Muslims as a target group in municipal politics is a relatively new development in German cities. Interreligious dialogue, often initiated by established Christian actors, provides a format for doing so. In our local West German case study, the politics of dialogue link up with a historical narrative of Osnabrück as ‘City of Peace’, creating a semantic framework which is hard to resist, yet not undisputed. As a governance tool, interreligious dialogue has the potential to pacify and to structure social relations. It tends to prefer and support certain subject positions, while neglecting others. In this contribution we focus both on actors who are involved in local interreligious dialogue as well as those who – for diverse reasons – do not participate, and who question or oppose it. Thus, we analyse the effects of interreligious dialogue on local subjectivation processes, including alternative reactions that might challenge the dominant paradigm.     

How unexpected observations lead to new beliefs: A Peircean pathway

People acquire new beliefs in various ways. One of the most important of these is that new beliefs are acquired as a response to experiencing events that one did not expect. This involves a form of inference distinct from both deductive and inductive inference: abductive inference. The concept of abduction is due to the American pragmatist philosopher C. S. Peirce. Davies and Coltheart (in press) elucidated what Peirce meant by abduction, and identified two problems in his otherwise promising account requiring solution if that account were to become fully workable. Here we propose solutions to these problems and offer an explicit cognitive model of how people derive new beliefs from observations of unexpected events, based on Peirce’s work and Sokolov’s ideas about prediction error triggering new beliefs. We consider that this model casts light not only upon normal processes of belief formation but also upon the formation of delusional beliefs.     

Being an Intelligent Slave of God

How did premodern Muslim thinkers talk about living authentically as a Muslim in the world? How, in their view, could selves transform themselves into ideal religious subjects or slaves of God? Which virtues, technologies of the self and intersubjective relations did they see implicated in inhabiting or attaining what I shall call ?abdī subjectivity? In this paper, I make explicit how various discursive, ethical strategies formed, informed, and transformed Muslim subjectivity in early Muslim thought by focusing on the writings of an important ninth century Muslim moral pedagogue, al‐Mu?āsibī (d. 857). This study illustrates the advantages of approaching early Muslim texts and discourses through the tools and methods made available by comparative religious ethics in order to reexamine our understanding of Muslim subject formation and the role of ethical and theological discourses in the same.     

The honest mirror: Morality as a moderator of spontaneous behavioral mimicry

Two studies examined whether morality-related information has a greater impact than sociability- or competence-related information upon the spontaneous mimicry of an interaction partner. Participants were video recorded during an interaction with a confederate previously presented as moral versus lacking morality, or sociable versus lacking sociability (Study 1), or competent versus lacking competence (Study 2). Two coders rated the extent to which participants imitated the gestures of the confederate, participants’ postural openness, and the general smoothness of the interaction. When the confederate lacked moral qualities, mimicry and postural openness were lower, and the interaction was less smooth than when the confederate was highly moral, unsociable, or incompetent. Moreover, our findings showed that global impression is the key mediating mechanism driving such an effect. Indeed, knowing that another person behaved immorally resulted in a negative impression, which in turn hindered behavioral mimicry.     

Primary school children rate children with autism negatively on looks,speech and speech content

Adults and adolescents form negative first impressions of ASD adults and children. We examined the first impression ratings of primary school children (6–9 years) of their ASD peers. 146 school children rated either silent videos, speech or transcribe speech from 14 actors (7 ASD, 7 TD). The ASD actors were rated more negatively than the typically developing actors on all three stimulus types. Children with ASD are likely to be judged more negatively than their peers at the very start of their formal education. Contrary to previous research, for primary school children, the content of the speech was judged as negatively as the delivery of the speech.     

Brief Report The coherence of emotion systems: Comparing “on‐line” measures of appraisal and facial expressions,and self‐report

Recently, investigators have challenged long‐standing assumptions that facial expressions of emotion follow specific emotion‐eliciting events and relate to other emotion‐specific responses. We address these challenges by comparing spontaneous facial expressions of anger, sadness, laughter, and smiling with concurrent, “on‐line” appraisal themes from narrative data, and by examining whether coherence between facial and appraisal components were associated with increased experience of emotion. Consistent with claims that emotion systems are loosely coupled, facial expressions of anger and sadness co‐occurred to a moderate degree with the expected appraisal themes, and when this happened, the experience of emotion was stronger. The results for the positive emotions were more complex, but lend credence to the hypothesis that laughter and smiling are distinct. Smiling co‐occurred with appraisals of pride, but never occurred with appraisals of anger. In contrast, laughter occurred more often with appraisals of anger, a finding consistent with recent evidence linking laughter to the dissociation or undoing of negative emotion.