Indian secularism,dialogue and the Ayodhya dispute

Indian secularists compound difficulties for the emergence of a genuinely secular society by relying on an exclusively constitutional rather than a dialogical approach to settle India’s religious disputes as manifested in Ayodhya and elsewhere. There are, however, intellectuals who favour dialogue with religious communities to strengthen secularism but are afraid of suggesting dialogue with contending parties on contentious issues like the Ayodhya dispute for fear of legitimising religious fundamentalism. As a result, the notion of ‘contentious dialogue’ is avoided even while the need for dialogue is recognised. Instead of religious grievances getting resolved through law, they get embroiled over a period of time and result in the rise of religious fundamentalism and terrorism, thereby deepening the crisis of secularism. In the Ayodhya dispute, communities encouraged by the secular state have followed a legal approach to the settlement of their religious grievances since 1950. While the dispute languished in court, the demolition of the Babri Mosque in 1992, the emergence of religious terrorism and the riots in Gujarat in 2002 followed. All these developments are in some way interrelated and need a broad and holistic counter-strategy. Only a dialogic approach will induce communities to comprehend the interconnected nature of problems arising from the Ayodhya dispute and make them seek solutions outside the law. This paper proposes a model of reconciliation based on the themes of recognition of intrinsic faith, negotiation with extrinsic elements of each religion and sacrifice. This dialogical approach ought to be carried out by a non-sectarian political society that must involve ruling and opposition parties, NGOs, lawyers, administrators and contending religious organisations in order to seek a realistic solution to the Ayodhya dispute in the larger and long-term interest of a secular polity in India.     

Children's loneliness, sense of coherence, family climate, and hope: developmental risk and protective factors

The study examined the contributions of individual and familial variables for the prediction of loneliness as a developmental risk and the sense of coherence as a protective factor. The sample consisted of 287 children from grades 5-6. Their loneliness, sense of coherence, hope, effort, and family climate were assessed. Separate hierarchical multiple regression analyses revealed that family cohesion and children's hope contributed to the explanation of the risk and protective outcomes. Yet, the contribution of the family adaptability was not significant. Cluster analysis of the family climate dimensions (i.e., cohesion and adaptability) was performed to clarify the interactive roles of family adaptability together with family cohesion. The authors identified 4 separate family profiles: Children in the 2 cohesive families' clusters (Cohesive Structured Families and Cohesive Adaptable Families) reported the lowest levels of loneliness and the highest levels of personal strengths. Children within rigid and noncohesive family cluster reported the highest levels of loneliness and the lowest levels of children's sense of coherence. The unique role of the family flexibility within nonsupportive family systems was demonstrated. The results further clarified the unique profiles' characteristics of the different family clusters and their adjustment indexes in terms of loneliness and personal strengths.     

Sense of community coherence and inter-religious relations

ABSTRACT

The current article attempts to broaden the individual-based concept of sense of coherence to the community level. We examine sense of community coherence and its connection with perceptions of collective narratives and acculturation tendencies in the social context of Palestinian Muslims and Christians living in Israel. Questionnaires that were developed and adapted for the unique population in this study were distributed to a representative sample of 1034 Muslims (455 males) and 720 Christians (354 males), all Israeli citizens aged 18 and up. As expected, sense of community coherence was negatively related to the level of acceptance of the out-group collective narratives and positively related to the level of acceptance of the in-group collective narratives. In the same vein, it was also positively related to the tendency for separation and negatively related to the tendency for integration and assimilation. The discussion focuses on the contribution of the research findings to the deepening of our understanding of the concepts of sense of coherence and sense of community coherence.     

3~6岁儿童数感发展的研究

从上海两所中等水平幼儿园以年龄班分层随机抽取180名3~6岁儿童为被试,采用个别测查法考察其数感发展状况。结果表明:(1)3~6岁儿童的数感发展存在显著年龄差异,无性别差异;(2)顺数、实物比较和数符号辨认是其表现较好的三项技能,而倒数和序数却表现较差;(3)数感各组成部分发展不同步,倒数,序数和数符号在中班到大班期间发展迅速,而顺数,基数概念,加减理解却在小班到中班期间发展较快。     

THE ART OF RETRIEVAL: Stoicism?

This essay argues that retrieving insights from the ancient Stoic philosophers for Christian ethics is much more difficult than is often assumed and, further, that the “ethics of retrieval” is itself something worth prolonged reflection. The central problem is that in their ancient sense both Christianity and Stoicism are practically dense patterns of reasoning and mutually incompatible forms of life. Coming to see this clearly requires the realization that the encounter between Stoicism and Christianity is a conflict of lived traditions. Precisely because we cannot simply extract Stoic insights from the lives in which they belong, the task of determining how Stoicism is useful for Christianity is exceptionally challenging. Indeed, doing justice to the Stoics has more to do with facing an alternative to Christianity than it does with appropriating insights for our own use. These points are developed in conversation with Elizabeth Agnew Cochran's recent article on the Stoic influence upon Jonathan Edwards.     

Sense data and logical relations: Karin Costelloe-Stephen and Russell’s critique of Bergson

ABSTRACT

Though scholarship has explored Karin Costelloe-Stephen’s contributions to the history of psychoanalysis, as well as her relations to the Bloomsbury Group, her philosophical work has been almost completely ignored. This paper will examine her debate with Bertrand Russell over his criticism of Bergson. Costelloe-Stephen had employed the terminology of early analytic philosophy in presenting a number of arguments in defence of Bergson’s views. Costelloe-Stephen would object, among other things, to Russell’s use of an experiment which, as she points out, was first conducted by Carl Stumpf. Russell appeals to Stumpf's experiment in his attempt to prove that sense data are terms in logical relations, a thesis presupposed by the project of logical analysis outlined in Our Knowledge of the External World. A reformulated version of Costelloe-Stephen's argument put forth by this paper shows that Russell's argument fails to provide adequate proof for his thesis. Further modifications of the argument can also address a reconstruction (based on contemporary reports) of Russell's reply to Costelloe-Stephen. In his reply, Russell would use, already in 1914, the term ‘analytic philosophy’ in contrasting his and Moore’s approach to a continental one, exemplified by Bergson and Costelloe-Stephen.     

Prioritizing Patterns and Life Satisfaction among Ultra-Orthodox Jews: The Moderating Role of the Sense of Community

Abstract

Recent research suggests that individuals differ in the extent to which they seek activities that promote hedonic or eudaimonic well-being. Prioritizing positivity describes a strategy of pursuing happiness by seeking pleasurable activities or circumstances that can lead to naturally occurring positive emotions, while prioritizing meaning describes a strategy of cultivating well-being by purposefully seeking activities that are conducive to experiencing meaning in life. While these notions have been examined among the general population, little is known about how these prioritizing patterns are linked with well-being in closed religious groups, who often promote the benefit of the collective group in lieu of the individual’s personal choices and interests. Based on a sample of 407 Ultra-Orthodox Jewish individuals (mean age?=?33.58, SD?=?8.89), 55.5% of which were women, the results demonstrated that prioritizing meaning and sense of community were positively associated with life satisfaction. Moreover, a significant interaction of sense of community?×?prioritizing positivity was found, indicating a positive connection between prioritizing positivity and life satisfaction for individuals with a high sense of community, but a negative connection for those with a low sense of community. Our findings suggest that even in extremely close-knit community-oriented societies, a strong sense of belonging to a community enables individuals to prioritize more hedonic aspects of their lives in order to promote their life satisfaction.     

When an academic culture based on self-enhancement values undermines female students’ sense of belonging,self-efficacy,and academic choices

ABSTRACT

Although overall women are better represented in higher education than men, women’s psychological experience in various academic contexts is qualified by a decreased sense of belonging and academic self-efficacy, including in fields where they are not targeted by a negative stereotype. To clarify this phenomenon, we develop the hypothesis of a mismatch between female students’ values and the values associated with success in the increasingly selective realm of higher education. We argue that, whatever the fields of study, these values are self-enhancement values (competitiveness, self-affirmation, dominance). Three studies showed that when success was depicted in terms of self-enhancement values, women – but not men – expressed a lower sense of belonging, had lower self-efficacy and were less likely to pursue a given academic opportunity both in STEM and non-STEM fields of study. These effects did not appear in an academic context depicting success as being rooted in self-transcendence values (helpfulness, cooperation, benevolence).     

“THE MYSTERY OF HUMAN UNIQUENESS”: COMMON SENSE,SCIENCE, AND JUDAISM

Uniqueness implies singularity, incomparability. Nonetheless, as applied to everything within the human lifeworld, including ourselves, uniqueness is relativized. This becomes clear in the tension between “commonsensical” and “scientific” perspectives on the human. Our commonsense approach posits that human beings are unique among animals—unique because of our properties, most especially our consciousness, as well as because of our significance and value. From a scientific perspective, however, the uniqueness of the human—if it can be affirmed at all—is possibly a matter of degree, not kind. Additionally, the scientific perspective prescinds from judgments of the value of the human. To join these perspectives, without giving up on the importance of either one, is a philosophical and theological challenge. A Jewish approach to the challenge is offered here.