Transition as Normative: British Quakerism as Liquid Religion

This article presents a consideration of the ways in which current Quaker belief and practice exemplify the condition identified by Zygmunt Bauman as liquid modernity. After a brief overview of Bauman’s thesis, we describe recent patterns of believing within British Quakerism within its socio-cultural context. While belief has been cast as marginal by scholars of this group, with the creation of habitus centred on behavioural codes or values narratives among participants, the way of believing within British Quakerism has rather unusual significance. An ortho-credence of ‘perhapsness’ maintains an approach to believing that is forever ‘towards’, with any truth considered to be solely personal, partial or provisional. From a rationalist liberal faith position, British Quakers have become cautious about theological truth claims that appear final or complete. They accept the principle of continuing revelation, a progressivist theology in which transition becomes sociologically normative. While wider Christianity may be in transition, British Quakers see perpetual modulation (liquifaction) of belief and practice as both logical and faithful.     

Agents,objects, and their powers in Suarez and Hobbes

The paper examines the place of power in the action theories of Francisco Suarez and Thomas Hobbes. Power is the capacity to produce or determine outcomes. Two cases of power are examined. The first is freedom or the power of agents to determine for themselves what they do. The second is motivation, which involves a power to which agents are subject, and by which they are moved to pursue a goal. Suarez, in the Metaphysical Disputations, uses Aristotelian causation to model these two forms of power. Freedom is efficient causation, but in a special form that I explain as involving something that ordinary causation does not – the contingent determination of outcomes. Motivating power is final causation, which Suarez characterizes as the power of a goal or end to move us to attain it through its goodness or desirability. Suarez regards these two forms of power as consistent – we can be moved by the goodness of a goal freely to determine for ourselves that we act in order to attain it. Hobbes denied the existence of all forms of power beyond ordinary causation, the power of one motion in matter to determine another. So he denied the very existence both of freedom and of any form of motivating power beyond the ordinary causal power of desires as materially based psychological states to produce actions. The goodness itself of a goal never moves us, whether to desire the goal in the first place or to act in order to attain it. The paper examines Hobbes’s arguments and their consequence – establishing the foundations for Hume’s scepticism about practical reason.     

Negative prospective memory: Remembering not to perform an action

Sometimes it is important to remember not to perform an action, such as remembering to stop taking seasonal allergy medicine when it is no longer needed. Mistakes in accomplishing this goal can involve prospective memory commission errors when individuals mistakenly perform a prospective response. In two experiments, we investigated the role of attentional resources in preventing prospective memory errors to cues that had been associated with a habitual prospective response. In Phase 1 of our experiments, participants performed a prospective memory task during which they either routinely responded to prospective memory cues or responded to these cues one time only. On a subsequent prospective memory task, the participants who had routinely responded to prospective memory cues were vulnerable to commission errors when their attentional resources were taxed. By contrast, dividing attention did not increase commission errors to cues that had not been routinely performed on an earlier task. These data indicate that attentional resources are needed to withhold making habitual prospective memory responses, and they suggest that inhibitory failures are a cause of these prospective memory errors. Finally, we suggest a broader definition of prospective memory that includes remembering to withhold performing actions.     

Why is working memory related to fluid intelligence?

Nearly 1,000 adults performed a battery of cognitive tests and working memory tasks requiring simultaneous storage and processing of information. Because the amount of to-be-remembered information, or set size, varied randomly across trials, the relation between fluid intelligence and working memory could be examined across different levels of complexity and across successive trials in the working memory tasks. Strong influences of fluid intelligence were apparent in the simplest versions and on the initial trials in the working memory tasks, which suggests that the relation between working memory and fluid intelligence is not dependent on the amount of information that must be maintained, or on processes that occur over the course of performing the tasks.     

Those Who Leave and Those Who Feel Left: The Complexity of Quaker Disaffiliation

Unprogrammed Friends (Quakers) in Britain provide an interesting counter-example within the sociology of religion, particularly with regard to their patterns of believing and belonging. Due to its permissive belief patterns and conformist behavioural patterns, the group has been described in terms of a 'double-culture', as a group which behaves as both sect and denomination in alternate spheres of church life. The paper reports on a study of British Quakers who have resigned their Membership in the last five years. Quakers leave either because they are 'de-convinced' or because, in a group which places emphasis on continuing revelation, they are grieving the loss of what has passed before. A third type resigns because they feel the group is too slow to support new revelation. In these latter two cases, the disaffiliated feel left by the group. This typology is placed across the concept of the double-culture to give six types of ex-Quaker and to show how conservative or progressive thinking in each sphere of the double-culture may lead to different patterns of resistance to resignation from the group. Recent work on the Quaker group as an 'implicit sect' is briefly considered to examine how this new thinking affects the typology of church-leavers. It is suggested that the extended typology of the disaffiliated challenges conceptions of the disaffiliated as a single group and that it could be usefully employed in studying other religious groups.     

Research note: implicit conservatism in liberal religion: British Quakers as an ‘uncertain sect’

This research note takes Steve Bruce's analysis of secularisation within liberal religious groups and applies it to British Quakerism, noted for its permissiveness towards theology. It contends that Bruce has failed to allow for a conservative ‘behavioural creed’ operating to maintain conformity and elements of certainty within liberal groups. It also argues that the emphasis on a shared concept of ‘towards’ or ‘perhaps’ theology within the group, while appearing liberal, makes demands on its members which are more conformist and sectarian than may have at first appeared and which may help safeguard the future of the group. It is not that Bruce's analysis of liberal groups is necessarily wrong, but that ‘liberal’ groups may be less liberal than they first appear.     

The Concept of Freedom of Belief and Its Boundaries in Egypt: The Jehovah's Witnesses and the Baha'i Faith Between Established Religions and An Authoritarian State

A number of new religious communities have been emerging in Egypt since the second half of the nineteenth century. The most important of them—both numerically and in terms of the attention they attract—are the Baha'i Faith and the Jehovah's Witnesses. Both groups have been officially dissolved and face strong opposition from the established religions as well as a number of legal problems. Egyptian courts have dealt with Baha'is and Jehovah's Witnesses in a number of contexts, and have on these occasions had to discuss the question of how the principle of freedom of belief, which has been part of all Egyptian constitutions since 1923, affects the status of religious minorities not recognised by the state. Their arguments allow interesting conclusions not only about the prevailing understanding of the principle of freedom of belief, but also about the relationship between Islam, the Coptic Orthodox Church and the state.     

Factors delaying rehabilitation in inpatient treatment of schizophrenic patients

An empirical study involving 104 German and 208 Soviet schizophrenics showed that the main factors delaying rehabilitation are a large number of previous hospitalizations, long periods preceding hospitalization, the type of schizophrenia, the desired aim of treatment, disturbed relationship of he patient to his or her environment and performance disturbances. Apart from certain personality deviations, the therapeutic measures also involve factors that delay rehabilitation. The rehabilitation barriers mentioned here could be overcome by the more widespread establishment of follow-up care centres.