Though emotional faces preferentially reach awareness, the present study utilised both objective and subjective indices of awareness to determine whether they enhance subjective awareness and “blindsight”. Under continuous flash suppression, participants localised a disgusted, fearful or neutral face (objective index), and rated their confidence (subjective index). Psychopathic traits were also measured to investigate their influence on emotion perception. As predicted, fear increased localisation accuracy, subjective awareness and “blindsight” of upright faces. Coldhearted traits were inversely related to subjective awareness, but not (...) “blindsight”, of upright fearful faces. In a follow-up experiment using inverted faces, increased localisation accuracy and awareness, but not “blindsight”, were observed for fear. Surprisingly, awareness of inverted fearful faces was positively correlated with coldheartedness. These results suggest that emotion enhances both pre-conscious processing and the qualitative experience of awareness, but that pre-conscious and conscious processing of emotional faces rely on at least partially dissociable cognitive mechanisms. (shrink)

Für gewöhnlich wird die orthodoxe Kirche nicht mit der amerikanischen Social Gospel Bewegung in Verbindung gebracht. Im Fall Nicholas Bjerrings, der sowohl der sozialen Frage innerhalb der orthodoxen Kirche als auch des Katholizismus und – vermittelt über den Presbyterianismus – des Protestantismus nachging, findet sich genau diese Verbindung: Bjerring war als einzige Person der amerikanischen Religionsgeschichte des 19. Jahrhunderts dem sozialen Dienst aller drei großen christlichen Konfessionen nachgegangen. Aus Dänemark als Katholik eingewandert, wurde er 1870 russisch-orthodoxer Priester, 1883 presbyterianischer Minister (...) und 1899 wieder römisch-katholischer Laie. Ungeachtet der vielfachen Konversion und der damit verbundenen ekklesiologischen Variationen bewahrte Bjerring eine dogmatische Treue an ein solches Verständnis vom Christentum, das ein Engagement im sozialen Dienst als notwendig geboten erscheinen ließ. Daraus folgte zweierlei: Einmal die letztliche Anerkennung päpstlicher Unfehlbarkeit, die Bjerring 1870 noch abgelehnt hatte, und sodann eine solche Aufassung vom Evangelium als “sozialer” Botschaft, die Bjerring seinen Platz in der Social Gospel Bewegung gab. (shrink)

How research studies should use social media to recruit research participants is a timely question. Importantly, the question is how, not if, studies should use...

This article aims to reduce the polarization that has characterized discussion of memory work in psychotherapy. First, the article attempts to help critics of memory work understand the cultural and historical context in which their arguments have been received by practitioners and victim advocates: There are good reasons why attacks on memory work have been viewed with suspicion. Second, the article tries to convince practitioners and victim advocates that there nonetheless are legitimate grounds for concern about some forms of memory (...) work. The goal here is to persuade practitioners whose work includes a focus on childhood trauma to be cautious in their use of memory recovery techniques, without undermining support for survivors of childhood sexual abuse. (shrink)

Originally published in 1945, this book presents the content of the Girton College Founders' Memorial Lecture for that year, which was delivered by A. D. Lindsay. This book will be of value to anyone with an interest in philosophy and the relationship between intelligence and morality.

Each of us has written about the importance of reframing the debate over public health paternalism. Our individual explorations of the many and varied paths forward from libertarian “nanny state” objections to the “new public health” have been intimately informed by collaboration. This article represents a summary of our current thinking — reflecting the ground gained through many fruitful exchanges and charting future collaborative efforts.Our starting point is that law is a vitally important determinant of population health, and the interplay (...) among law, social norms, cultural beliefs, health behaviors, and healthy living conditions is complex. Anti-paternalists’ efforts to limit the scope of public health law to controlling only the proximal determinants of infectious diseases are utterly unjustifiable in the face of so much preventable death, disability, and disparity. Equally important, the anti-paternalism push is deeply counter-majoritarian and undemocratic, threatening to disable communities from undertaking measures to improve their own well-being. (shrink)

THE GOOD 8 THE CLEVER say, those charming verses of Miss Wordsworth's, the first Principal of Lady Margaret Hall. A text, however familiar, is read at the beginning of the discourse, so I shall begin by reading the verses: I WISH to take,  ...

In the history of English Idealism in the nineteenth century a great place must be given to the work of two men who held the chair of Moral Philosophy in the University of Glasgow for two periods of twenty-eight years, from 1866 to 1922, Edward Caird and Henry Jones.

In this paper I offer an argument against one important version of panentheism, that is, mereological panentheism. Although panentheism has proven difficult to define, I provide a working definition of the view, and proceed to argue that given this way of thinking about the doctrine, mereological accounts of panentheism have serious theological drawbacks. I then explore some of these theological drawbacks. In a concluding section I give some reasons for thinking that the classical theistic alternative to panentheism is preferable, all (...) things considered. (shrink)

Philosophy in the English-speaking world is dominated by analytic approaches to its problems and projects; but theology has been dominated by alternative approaches. Many would say that the current state in theology is not mere historical accident, but is, rather, how things ought to be. On the other hand, many others would say precisely the opposite: that theology as a discipline has been beguiled and taken captive by 'continental' approaches, and that the effects on the discipline have been largely deleterious. (...) The methodological divide between systematic theologians and analytic philosophers of religion is ripe for exploration. The present volume represents an attempt to begin a much-needed interdisciplinary conversation about the value of analytic philosophical approaches to theological topics. Most of the essays herein are sympathetic toward the enterprise the editors are calling analytic theology; but, with an eye toward balance, the volume also includes essays and an introduction that try to offer more critical perspectives on analytic theology. (shrink)

The atonement is one of the central and defining doctrines of Christian theology. Yet the nature of the atonement – how it is that Christ's life and death on the cross actually atone for human sin – remains a theological conundrum. This article offers a new argument for an old theory of the atonement, namely, penal substitution. First, it sets out the theological context for the argument. This involves giving some account of alternative theories of the atonement in the tradition, (...) and why penal substitution might be thought a particularly appealing way of thinking about the atonement. The article then presents an argument for a version of penal substitution that involves the application of an idea found in some Augustinian accounts of the transmission of sin from Adam to his progeny. At the end of this exposition, it offers some brief comments on the metaphysics undergirding the theology of this argument. The final section discusses several theological and philosophical objections to this reasoning. (shrink)

In recent systematic theology versions of the Ransom account of the atonement have proliferated. Much of this work uses Gustav Aulén's Christus Victor as a point of departure. In this paper I first distinguish between models and theories of atonement. Then I discuss three recent theological perorations of the Ransom model as a prelude to setting out four interpretive strategies for understanding this view of atonement. I then offer some critical remarks on these strategies, concluding that the Ransom view as (...) set forth here does not provide a complete model of atonement. (shrink)

In his recent two‐volume Systematic Theology, Robert Jenson offers an account of Christ's pre‐existence that is, in several important respects, an original contribution to the literature. In this article, I offer a critical interaction with Jenson's doctrine. In particular, I show that what Jenson has to say about divine eternity and the relationship between philosophy and theology, have important bearings on his construal of Christ's pre‐existence and, in the final analysis, skew what he has to say on the matter. I (...) conclude that Jenson's account of this doctrine, though suggestive and insightful in several respects, is unsuccessful, indeed, incoherent, as it stands. (shrink)

Keine ausführliche Beschreibung für "Zweierlei Ethik" verfügbar.

In several recent articles and a monograph, Andrew Loke has outlined a particular model of the Incarnation, which he calls the Divine Preconscious Model. In this article I provide a critique of this model, drawing on recent work by James Arcadi in order to show that there are serious theological costs involved in adopting the DPM.

Managing grand challenges demands a relational leader who encourages collaboration, coordination, and trust with various stakeholders. Although leaders appear to play a critical role in addressing grand challenges, relatively little research exists about the factors that inform stakeholder perceptions of leaders during a grand challenge. To address this limitation, we integrate implicit leadership theory and gender role theory to consider stakeholders’ gender prescriptive expectations when evaluating leader effectiveness during the COVID-19 pandemic. We theorize that stakeholders advantage female leaders based on (...) mental schemas of what is required in a pandemic—relational leadership—and stakeholders’ prescriptive expectations of female leaders as more relational. Using a laboratory experiment, we find that female leaders are perceived as more relational, and hence, more effective than their male counterparts. Our findings advance scholars’ and practitioners’ understanding of strategic leadership, stakeholder management, and grand challenges. (shrink)