What place does religion have in the ethical thinking of scientists and engineers?

Religion, defined as ‘the idea of a state that transcends ourselves and our world and the working out of the consequences of that idea’, may influence the ethical thinking of scientists and engineers in two ways. The first is at the level of the individual and how personal beliefs affect the choice of research, design or development projects, relationships with other researchers and the understandings of the consequences of research on other aspects of life. The second level is that of the social and cultural setting in which scientists and engineers work; how society decides which research to sponsor, how to apply the results of scientific discovery and which technology it chooses to develop and for what purposes. In neither of these areas is religious belief a necessary condition for scientists and engineers to pursue one course of action rather than another. The existence of religious belief within the individual and society is, though, part of the ethical framework in which scientist and engineers work and therefore something to which attention should be paid. Religion provides a particular perspective on what should be. Conversely science and technology provide information on the nature of the person and the universe in which we live, which must be taken into account when theologians and religious moralists apply their ethical norms and principles.     

Muslims and Meat‐Eating

Religious thinking, including among Muslims, connects food and sex, as well as women and animals; both food practices and gender norms are significant for communal identity and boundary construction. Female bodies (properly covered) and animal bodies (properly slaughtered) serve as potent signifiers of Muslim identity, as patriarchal thought sustains the hierarchical cosmologies that affirm male dominance in family and society and allow humans to view animals as legitimately subject to human violence. I argue that Muslims in the industrialized West—especially those concerned with gender justice—ought to be vegetarians and that feminist ethics provides underutilized resources for Muslim thinking about ethics generally and food ethics in particular. Much contemporary Muslim thought about meat is at least as concerned with demonstrating the primacy of “Islamic” identity as with general questions about the formation of virtuous subjects and the development of good societies. This defensive concern with religious authenticity poses a stumbling block to richer thinking. Engagement with non‐Islamic (though not “un‐Islamic”) ethics provides a model for productive dialogue and engagement among parties who disagree about basic presumptions but agree on desirable outcomes, including the development of individuals' ethical sensibilities and the construction of societies conducive to human flourishing.     

淄潍河流域商周文化东渐历史背景之考古学观察

商周文化东渐是山东地区商周考古的一个重要课题,淄潍河流域则是山东地区商周考古的一个关键性区域,随着考古资料的日益丰富,从考古学角度探讨淄潍河流域商周文化东渐及其历史背景已成为可能。     

Explaining the Asian American Youth Paradox: Universal Factors versus Asian American Family Process Among Filipino and Korean American Youth

This study used longitudinal survey data of Filipino American and Korean American youth to examine ways in which universal factors (e.g., peer antisocial behaviors and parent–child conflict) and Asian American (AA) family process variables (e.g., gendered norms) independently and collectively predict grade point average (GPA), externalizing, and internalizing problems. We aimed to explain the “Asian American youth paradox” in which low externalizing problems and high GPA coexist with high internalizing problems. We found that universal factors were extensively predictive of youth problems and remained robust when AA family process was accounted for. AA family process also independently explained youth development and, in part, the AA youth paradox. For example, gendered norms increased mental distress. Academic controls did the opposite of what it is intended, that is, had a negative impact on GPA as well as other developmental domains. Family obligation, assessed by family-centered activities and helping out, was beneficial to both externalizing and internalizing youth outcomes. Parental implicit affection, one of the distinct traits of AA parenting, was beneficial, particularly for GPA. This study provided important empirical evidence that can guide cross-cultural parenting and meaningfully inform intervention programs for AA youth.     

Solitude in context: On the role of culture,immigration, and acculturation in the experience of time to oneself

Older adults spend much time in solitude (without social interaction), putting them at risk of loneliness, especially if aging outside their country of origin (e.g., Chinese immigrants to Canada). Yet, cultural contextual factors that may reduce loneliness in moments of solitude are poorly understood. This study sought to disentangle the roles of culture, immigration, and acculturation in solitude-loneliness associations across two countries. Community-dwelling adults aged 51–85 in Vancouver (N = 58 East Asian, N = 37 European/North American) and in Hong Kong (N = 56 East/Southeast Asian) completed approximately 30 ecological momentary assessments over 10 days on their current affect and social situations. Participants in Vancouver spent more time in solitude, desired solitude more, and felt less lonely overall than those in Hong Kong. Multilevel models revealed that moments of solitude felt lonelier than moments spent in social interaction, but only for individuals less acculturated to their host culture or not concurrently desiring solitude. Associations held regardless of host culture, cultural heritage, or immigration status. Findings suggest that solitude need not feel lonely if it happens by choice and if individuals feel connected with their host culture, for both immigrant older adults and those aging in their birth country.     

The relationship between endowment and ownership effects in memory across cultures

An object one owns is typically more highly valued than an equivalent object owned by another person. This endowment effect has been attributed to the aversion of loss of one’s possessions (through selling), or the added value of an item due to self-association (through owning). To date, investigation of these mechanisms has been hampered by the between-subjects methodology traditionally employed to measure endowment. Over two experiments, we report a novel within-subjects method for measuring an endowment bias. In these studies, Western participants showed enhanced valuation of owned items, whereas East-Asian participants did not. This endowment bias also correlated with the ownership effect in memory (a measure of self-referential processing) in Western, but not East-Asian participants. Our results suggest that the endowment effect is partly predicated on the same factors that influence the ownership effect and that this commonality is likely linked to conceptions of ownership specifically, and self-concept more generally.     

Religiosity and obsessive-compulsive behavior in Israeli Jews

Individual differences in obsessive-compulsive (OC) behavior in various cultures correlate with religiosity. The current paper explored the so far unstudied relationship between religiosity and OC behavior in Israeli Jews. Two studies were conducted. Study 1 focused on the relationship between religiosity and OC behavior in a representative sample of Israeli students. Study 2 focused on religious change and OC behavior in a non-random sample of 31 individuals who had become more religious (the MR group), and 30 individuals who were less religious (the LR group) than their parents. Instruments used were the Maudsley obsessive-compulsive inventory (MOCI), the student religiosity questionnaire, and questions about parental home observance, upbringing, and changes in religiosity. In the first study, no association was found between religiosity and OC behavior. Religiosity was related to some degree to perfectionism and to the parental attitude to upbringing. In the second study, a significant difference was observed between the MR and the LR groups on OC behavior as measured by the MOCI. Conclusion, among Israeli Jews a lot of religious observance is non-reflective, and is not associated with individual differences in personality or OC symptoms. Those who undergo religious change may do so in response to their behavioral propensities. One such path is that the more OC become MR, and the less OC less religiously observant.     

Organizational expectations of the novice teacher

The study focuses on the teacher as an organization person, that is, a professional working in an organizational setting, and forms part of its administrative and human fabric. The purpose of the article is to describe the novice teachers expectations from teaching as a profession and from the school as a work organization. The novice teachers who participated in trainee programs at five large teacher training colleges in Israel, completed a self-report questionnaire. The questionnaire items expressed teachers expectations of their work at the outset of their professional career. Facet Theory was the methodological approach used for the study. It was found that novice teachers expectations focus on the following areas of interest and activity expectations of professional and social recognition; expectations of responsive conduct on the part of students; of involvement and support from parents, and of collegiality from other staff, parents and the principal; and expectations that teaching and those associated with it will contribute to strengthening the teachers professional sense of self. The findings were also examined based on self-psychology perspectives. The article discusses the implications of these expectations pertaining to teacher training.