This paper considers law’s engagement with pregnancy/workplace conflicts. Drawing on recent research, including original empirical research conducted by the author, I consider how law’s response is ineffective. The nature of this ‘ineffective response’ is explored and in particular I consider the gap between, on the one hand, legal prescriptions and policy ambitions and, on the other hand, the reality of pregnancy/workplace conflicts. In essence, law fails to capture the experiences of pregnant women and new mothers at work and this is (...) reflected in the high number of women experiencing pregnancy discrimination, the low number of women invoking the law in order to gain redress when they do experience pregnancy/workplace conflicts and the low success rate amongst the few women that do bring claims against employers in such circumstances. (shrink)

The resting-state human electroencephalogram power spectrum is dominated by alpha and theta oscillations, and also includes non-oscillatory broadband activity inversely related to frequency. Gratton proposed that alpha and theta oscillations are both related to cognitive control function, though in a complementary manner. Alpha activity is hypothesized to facilitate the maintenance of representations, such as task sets in preparation for expected task conditions. In contrast, theta activity would facilitate changes in representations, such as the updating of task sets in response to (...) unpredicted task demands. Therefore, theta should be related to reactive control, while alpha may be more relevant to proactive control. Less is known about the possible relationship between 1/f activity and cognitive control, which was analyzed here in an exploratory fashion. To investigate these hypothesized relationships, we recorded eyes-open and eyes-closed resting-state EEG from younger and older adults and subsequently tested their performance on a cued flanker task, expected to elicit both proactive and reactive control processes. Results showed that alpha power and 1/f offset were smaller in older than younger adults, whereas theta power did not show age-related reductions. Resting alpha power and 1/f offset were associated with proactive control processes, whereas theta power was related to reactive control as measured by the cued flanker task. All associations were present over and above the effect of age, suggesting that these resting-state EEG correlates could be indicative of trait-like individual differences in cognitive control performance, which may be already evident in younger adults, and are still similarly present in healthy older adults. (shrink)

The predictive validity of the ultimatum game (UG) for cross-cultural differences in real-world behavior has not yet been established. We discuss results of a recent meta-analysis (Oosterbeek et al 2004), which examined UG behavior across large-scale societies and found that the mean percent offers rejected was positively correlated with social expenditure.

Altruism can be understood in terms of traditional principles of reinforcement if an outcome that is beneficial to another person reinforces the behavior of the actor who produces it. This account depends on a generalization of reinforcement across persons and might be more amenable to experimental investigation than the one proposed by Rachlin.

The constructs of behavioral mass in research on the momentum of operant behavior and associative strength in Pavlovian conditioning have some interesting parallels, as suggested by Savastano & Miller. Some recent findings challenge the strict separation of operant and Pavlovian determiners of response rate and resistance to change in behavioral momentum, renewing the need for research on the interaction of processes that have traditionally been studied separately. Relatedly, Furedy notes that some autonomic responses may be refractory to conditioning, but a (...) combination of operant contingencies and enriched Pavlovian stimulus-reinforcer relations may prove effective. (shrink)

Evolution would favor organisms that can make recurrent decisions in accordance with classical probability (CP) theory, because such choices would be optimal in the long run. This is illustrated by the base-rate fallacy and probability matching, where nonhumans choose optimally but humans do not. Quantum probability (QP) theory may be able to account for these species differences in terms of orthogonal versus nonorthogonal representations.

:Recent neuroimaging research on disorders of consciousness provides direct evidence of covert consciousness otherwise not detected clinically in a subset of severely brain-injured patients. These findings have motivated strategic development of binary communication paradigms, from which researchers interpret voluntary modulations in brain activity to glean information about patients’ residual cognitive functions and emotions. The discovery of such responsiveness raises ethical and legal issues concerning the exercise of autonomy and capacity for decisionmaking on matters such as healthcare, involvement in research, and (...) end of life. These advances have generated demands for access to the technology against a complex background of continued scientific advancement, questions about just allocation of healthcare resources, and unresolved legal issues. Interviews with professionals whose work is relevant to patients with disorders of consciousness reveal priorities concerning further basic research, legal and policy issues, and clinical considerations. (shrink)

Does the interaction between climactic demands, monetary resources, and freedom suggest a more general relationship between the environmental challenges that human societies face and their resources to meet those challenges? Using data on press freedom (Van de Vliert 2011a), we found no evidence of a similar interaction with natural resources (as measured by oil exports) or risk for natural disasters.

In the metaphor of behavioral momentum, the rate of a free operant in the presence of a discriminative stimulus is analogous to the velocity of a moving body, and resistance to change measures an aspect of behavior that is analogous to its inertial mass. An extension of the metaphor suggests that preference measures an analog to the gravitational mass of that body. The independent functions relating resistance to change and preference to the conditions of reinforcement may be construed as convergent (...) measures of a single construct, analogous to physical mass, that represents the effects of a history of exposure to the signaled conditions of reinforcement and that unifies the traditionally separate notions of the strength of learning and the value of incentives. Research guided by the momentum metaphor encompasses the effects of reinforcement on response rate, resistance to change, and preference and has implications for clinical interventions, drug addiction, and self-control. In addition, its principles can be seen as a modern, quantitative version of Thorndike's (1911) Law of Effect, providing a new perspective on some of the challenges to his postulation of strengthening by reinforcement. Key Words: behavioral momentum; clinical interventions; drug addiction; preference; reinforcement; resistance to change; response strength; self-control. (shrink)

We make two major comments. First, negative reinforcement contingencies may generate some apparent “drug-like” aspects of money motivation, and the operant account, properly construed, is both a tool and drug theory. Second, according to Lea & Webley (L&W), one might expect that “near-money,” such as frequent-flyer miles, should have a stronger drug and a weaker tool aspect than regular money. Available evidence agrees with this prediction. (Published Online April 5 2006).

Uncertainty about the acceptability of the forest industry and its practices to the citizens of Mississippi provided the impetus for a study of the attitudes and perceptions of eight constituency groups toward the forest industry in the state. This study examines attitudes and perceptions of two of those groups, loggers and two environmentalists/conservationists, and finds similarities and differences. Survey data analysis finds that all groups hold similar perceptions of themes defining the forest industry and forest industry occupations but differ concerning (...) activities the industry does or does not perform well and environmental problems associated with the forest industry. Mississippi Loggers Association members hold more positive attitudes/perceptions, similar to those of the Mississippi Wildlife Federation. Attitudes/perceptions of Mississippi 2020, a small grassroots organization, differ from Mississippi Loggers Association members in all instances and from Mississippi Wildlife Federation members on some issues. (shrink)

In reply to the comments on our target article, we address a variety of issues concerning the generality of our major findings, their relation to other theoretical formulations, and the metaphor of behavioral momentum that inspired much of our work. Most of these issues can be resolved by empirical studies, and we hope that the ideas advanced here will promote the analysis of resistance to change and preference in new areas of research and application.

Macphail’s “null hypothesis,” that there are no differences in intelligence, qualitative, or quantitative, between non-human vertebrates has been controversial. This controversy can be useful if it encourages interest in acquiring a detailed understanding of how non-human animals express flexible problem-solving capacity (“intelligence”), but limiting the discussion to vertebrates is too arbitrary. As an example, we focus here on Portia, a spider with an especially intricate predatory strategy and a preference for other spiders as prey. We review research on pre-planned detours, (...) expectancy violation, and a capacity to solve confinement problems where, in each of these three contexts, there is experimental evidence of innate cognitive capacities and reliance on internal representation. These cognitive capacities are related to, but not identical to, intelligence. When discussing intelligence, as when discussing cognition, it is more useful to envisage a continuum instead of something that is simply present or not; in other words, a continuum pertaining to flexible problem-solving capacity for “intelligence” and a continuum pertaining to reliance on internal representation for “cognition.” When envisaging a continuum pertaining to intelligence, Daniel Dennett’s notion of four Creatures (Darwinian, Skinnerian, Popperian, and Gregorian) is of interest, with the distinction between Skinnerian and Popperian Creatures being especially relevant when considering Portia. When we consider these distinctions, a case can be made for Portia being a Popperian Creature. Like Skinnerian Creatures, Popperian Creatures express flexible problem solving capacity, but the manner in which this capacity is expressed by Popperian Creatures is more distinctively cognitive. (shrink)

We develop the theory of Cκ, λi, a strongly normal filter over [MATHEMATICAL SCRIPT CAPITAL P]κλ for Mahlo κ. We prove a minimality result, showing that any strongly normal filter containing {x ∈ [MATHEMATICAL SCRIPT CAPITAL P]κλ: |x | = |x ∩ κ | and |x | is inaccessible} also contains Cκ, λi. We also show that functions can be used to obtain a basis for Cκ, λi.

A recent publication project entitled Asian Business Discourse has brought to the attention of the international readership an original body of research on business discursive practices and organizational communication issues in a variety of Asian cultures. In this Forum, we discuss some of the topics highlighted by the project, which arise from the recent indigenous research in business discourse as a multidisciplinary field.

When SeaWorld was founded in 1959, the effects of captivity on cetaceans were not well understood. The 2013 release of Blackfish, however, brought modern research and ethics into public light. While some animal activists may rejoice in there being no future for SeaWorld, we argue that SeaWorld has an opportunity to reform itself and the greater “animal entertainment” industry by replacing captive animal shows with virtual and artificial reality. SeaWorld has already stopped breeding orcas and has committed to ending orca (...) shows. We argue it should now also commit to the end of other captive animal shows and we believe the proposed technological shifts could make this feasible. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Asymmetry, Essentialism, and Covert Cultural Imperialism: Should Buddhists and Christians Do Theoretical Work Together?Grace G. BurfordMeaningful dialogue among Buddhists and Christians on any topic—theological or otherwise—requires the participation of open-minded and mutually respectful Buddhists and Christians. It is just such Christians and Buddhists who founded the Society for Buddhist-Christian Studies (SBCS), and it is this society's ongoing commitment to a balance of Buddhists and Christians, as well as (...) other forms of diversity, in our programs and projects that has kept this dialogue lively. In this supportive context, Christians have done some excellent work in developing their religious thinking by reflecting on Buddhism, as have Buddhists by engaging with Christian theology. Nevertheless, a certain asymmetry has at times emerged in our dialogical endeavors, particularly when it comes to theological issues: it seems there might be more Christians interested in Buddhist thought than Buddhists interested in Christian theology.Asymmetry of InterestThis asymmetry became clear to me when I contributed to two books Rita M. Gross and Terry C. Muck put together in 2000 and 2003. In the introduction to the first of these books, Buddhists Talk about Jesus, Christians Talk about the Buddha, Gross notes that the Christian authors who contributed to this volume attest to a far greater positive impact of the Buddha and Buddhism on their Christian lives than the Buddhists attribute to Jesus or Christianity. 1 Gross offers two possible explanations for this asymmetry. First, she says Christians may feel free to admire the Buddha without facing any resulting pressure from Buddhists to convert to Buddhism, whereas Buddhists who might be drawn to Jesus could expect to be the targets of Christian proselytization. Related to this first explanation, Gross also implies, if I read her correctly, that these Christians' guilty feelings about Christianity's history of missionizing and proselytization [End Page 147] might lead them to emphasize their appreciation of a non-Christian religion—a sentiment the Buddhists, understandably, would not be inclined to reciprocate. Second, Gross points out that Buddhist claims about the Buddha leave room for Christians to admire the Buddha without compromising their Christian views and commitments, a point I also make in my Buddhist response to the Christians' essays in this book. 2 Gross goes on to note that parallel Christian claims about Jesus leave no such leeway for the Buddhists. She says, "Christians do claim that Jesus is the incarnation of a deity who creates and redeems the world and such claims run counter to essential Buddhist ideas about how the world works." 3 In other words, Christians can venture into Buddhism's teachings about the Buddha (what we might properly call "Buddhology") without compromising their Christian theology, but Christian doctrine about Jesus (i.e., Christology) prevents Buddhists from gaining anything meaningful from this area of Christian theology without forfeiting their Buddhist worldview.The contrast is even more noticeable between the Buddhist and Christian halves of the second book, Christians Talk about Buddhist Meditation, Buddhists Talk about Christian Prayer. In their contributions to this book Christians describe how they have adopted Buddhist meditations as components of their Christian spiritual paths, and Buddhists write about how some Buddhist practices can be seen as resembling what Christians call "prayer." In the conclusion of this book, Gross suggests that this difference occurs because these Christians are incorporating a specific type of meditation (concentration) associated with Buddhism, practice of which does not require that the Christians take Buddhist teachings about the nature of reality seriously. But Christian prayer and other forms of Christian contemplation or meditation "all seem to have as a prerequisite a Christian view of the world." 4In both of these examples of Buddhist-Christian dialogue, it seems that the Christians involved can, and do, happily use Buddhism as a resource for their Christian theology and spiritual practices. But these Buddhists hold back and seem precluded from benefitting similarly from the dialogue. The editors confirm this impression when they describe a practical matter that came up when they were recruiting contributors to the second book. Muck says that "the Christians were more eager to take on this assignment than were [the] Buddhists," 5 and Gross adds that... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 39-41 [Access article in PDF] Wishing I Were Here:Postcards from My Religious Journey Grace G. Burford Prescott College Summer 1966, Bowling Green, Kentucky An energetic ten-year-old, sitting on a red-cushioned wooden pew in a Presbyterian church leans over to her mother to whisper, "Which is it? Are we supposed to be like little children, or leave behind our childish ways?" After church, her mother (...) does a reasonably good job at answering the question.Later, perhaps even later that day, this little girl has gleefully exchanged her dress and going-to-church shoes for a cotton shirt and shorts and blue Keds, and has escaped to her favorite spot in the woods behind her house. There she swings on vines in imitation of Tarzan and plays contentedly on her own for hours, feeling utterly at home.In this scene, we see that the little girl has discovered that she can best deal with a certain type of recurring physical pain by focusing her entire attention on her breath, as she silently repeats "breathing in, breathing out." Fall 1971, Bryn Mawr, Pennsylvania A group of eight or so teenagers attend their English literature class at an elite college-preparatory school for girls. Our hero, recently arrived, southern accent still quite in evidence, revels in real education; this a delightfully stark contrast to what she got from Kentucky public schools, then forty-ninth in the nation according to some poll or other—only Mississippi's were worse. In this particular class she finds herself defending Presbyterians against what she considers simply inaccurate descriptions of them by James Joyce. At the same time, she is waking up to the realization that she does not believe—and the suspicion that she never really has believed—the Christian doctrines she has been raised on. Indeed, she feels quite foolish for never having properly examined what exactly she had bought into when she participated in all those church activities. She can't recall ever actually believing in "God the Father, Almighty, Maker of Heaven and Earth," much less in "Jesus Christ, His only Son, Our Lord," and all the rest of it. [End Page 39] Spring 1975, Swarthmore, Pennsylvania Having thoroughly rejected religion—for she knows none other than the one she grew up with—our hero pursues study of astronomy, math, language, and music, quite intent on becoming a college professor of some subject or another. Somewhat annoyed that she must take two courses in the curricular area that includes religion, philosophy, anthropology, and sociology, but encouraged by her friends' assertions that religion courses are "not too bad," she signs up for religion and science, figuring that at least half of it will be rational. At the same time, she takes a course on Asian religions. Sometime in the middle of a clear spring night we find her engaged in her part-time job, seated at the eyepiece end of a twenty-meter-long, twenty-four-inch refracting telescope, patiently keeping a star placed just so on the cross-hairs in the siting scope, making fine adjustments to the telescope's precise tracking while the light of stars collects on glass plates coated with very fast photographic emulsion. Between clicks of the shutter she ponders the curiously attractive ideas she is encountering in her religion courses this term. Spring 1983, Evanston, Illinois Our hero earns a Ph.D. in the history and literature of religions, with a focus on Buddhism and Hinduism, and heads for Washington, D.C., to become what she had always aspired to be—a college professor. Summer 1997, Interstate 40 Having experienced a denial of tenure, the challenges of part-time college teaching, training and freelance work in the field of copyediting, life as a wildlife-wielding teacher of auditoria full of elementary school children, an administrative job as second-in-command to a self-described megalomaniac, and the vagaries of teaching two hundred students a term—this lifelong seeker eagerly moves across the country to start a job teaching at an alternative, experiential learning-based... (shrink)

An ideal vision model accounts for behavior and neurophysiology in both naturalistic conditions and designed lab experiments. Unlike psychological theories, artificial neural networks (ANNs) actually perform visual tasks and generate testable predictions for arbitrary inputs. These advantages enable ANNs to engage the entire spectrum of the evidence. Failures of particular models drive progress in a vibrant ANN research program of human vision.

Book Reviewed in this article: Traditional Sayings in the Old Testament. By Carole R. Fontaine. Pp. viii, 279, Sheffield, The Almond Press, 1982, £17.95, £8.95. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimirs Seminary Press, 1982, £6.25. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimir's Seminary Press, 1982, £6.25. The Resurrection of Jesus: (...) A Jewish Perspective. By Pinchas Lapide. Pp.160, London, SPCK, 1983, 4.95. Easter Enigma. By John Wenham. Pp.162, Exeter, Paternoster Press, 1984, £2.95. The Anastasis: the Resurrection of Jesus as an Historical Event. By J. Duncan M. Derrett. Pp.xiv, 166, Shipston‐on‐Stour, P. Drinkwater, 1982, £5.00. The Open Heaven: A Study of Apocalyptic in Judaism and Early Christianity. By Christopher Rowland. Pp. xii, 562, London, SPCK, 1982, £22.50. Christianity Rediscovered: An Epistle from the Masai. By Vincent J. Donovan. Pp. viii, 200, London, SCM Press, 1982, £5.50. Basics of a Roman Catholic Theology. By William A. Van Roo, S.J. Pp.387, Rome, Gregorian University Press, 1982, $21.00. Charisms and Charismatic Renewal: a Biblical and Theological Study. By Francis A. Sullivan. Pp.184, Dublin, Gill & Macmillan, 1982, £5.95. Holiness and Politics. By Peter Hinchliff. Pp.214, London, Darton, Longman and Todd, 1982, £8.95. Rational Theology and the Creativity of God. By Keith Ward. Pp.240, Oxford, Blackwell, 1982, £14.00. The Point of Christology. By S.M. Ogden. Pp.xii, 193, London, SCM Press, 1982, £5.95. Fullness of Humanity: Christ's Humanness and Ours. By T.E. Pollard. Pp.126, Sheffield, The Almond Press, 1982, £9.95, £5.95. Milton's Good God: A Study in Literary Theodicy. By Dennis Richard Danielson. Pp.xi, 292, Cambridge University Press, 1982, £20.00. Biblical Tradition in Blake's Early Prophecies: The Great Code of Art. By Leslie Tannenbaum. Pp.xiii, 373, Princeton University Press, 1982, £17.60. The Inner Journey of the Poet and Other Papers. By Kathleen Raine, edited by Brian Keeble. Pp.xii, 208, London, George Allen and Unwin, 1982, £9.95.iVol. 34: Horayot and Niddah. Translated by Jacob Neusner. Pp.xiii, 243, Chicago, The University of Chicago Press, 1982, £17.50. Holy Land Pilgrimage in the Later Roman Empire A.D. 312–460. By Ed. Hunt. Pp. £+ 269, Oxford University Press, 1982, £16.50. Constantine versus Christ: The Triumph of Ideology. By Alistair Kee. Pp.186, London, SCM Press, 1982, £5.95. Society and the Holy in Late Antiquity. By Peter Brown. Pp.347, London, Faber and Faber, 1982, £10.50. Elishe: History of Vardan and the Armenian War. Translation and commentary by Robert W. Thomson. Pp.x, 353, 1 map, Cambridge, Harvard University Press, 1982, £21.00. Ireland in Early Mediaeval Europe: Studies in Memory of Kathleen Hughes. Edited by Dorothy Whitelock, Rosamond McKitterick and David Dumville. Pp.x, 406, Cambridge University Press, 1982, £39.00. Letters from Ireland 1228–1229 by Stephen of Lexington. Translated with an introduction by B.W. O'Dwyer. Pp.vii, 292, Kalamazoo, Cistercian Publications, 1982, $24.95. The Occupation of Celtic Sites in Ireland by the Canons Regular of St Augustine and the Cistercians. By Geraldine Carville. Pp.ix, 158, Kalamazoo, Cistercian Publications, 1982, $13.95. Chartres: The Masons who built a Legend. By John James. Pp.200, London, Routledge and Kegan Paul, 1982, £17.50. Temples, Churches and Mosques: A Guide to the Appreciation of Religious Architecture. By J.G. Davies. Pp.x, 262, Oxford, Basil Blackwell, 1982, £12.50. The Murdered Magicians: The Templars and their Myth. By Peter Partner. Pp.xxi, 209. Oxford University Press, 1982, £12.95. The Italian Crusades: The Papal‐Angevin Alliance and the Crusades Against Christian Lay Powers, 1254–1343. By Norman Housley. Pp.xi, 293, Oxford, Clarendon Press: Oxford University Press, 1982, £17.50. The Westminster Chronicle, 1381–1394. Edited and Translated by L.C. Hector and Barbara F. Harvey. Pp.lxxvii, 563. Oxford, the Clarendon Press, 1982, £42.00. Frömmigkeitstheologie am Anfang des 16. Jahrhunderts. By Berndt Hamm. Pp.xv, 378, Tübingen, J.C.B. Mohr, 1982, 168 DM. Erasmi Opera omnia, IX, 2: Desiderii Erasmi Roterodami Apologia respondens ad ea quae Iambus Lopis Stunica taxavrat in prima duntaxat Novi Testamenti aeditione. Edited by Henk Jan de Jonge. Pp.292, Amsterdam, North‐Holland Publishing Company, 1983, 280 guilders. The Christian Polity of John Calvin. By Harro Höpfl. Pp.x, 303, Cambridge University Press, 1982, £27.50. Concerning the Eternal Predestination of God. By John Calvin, translated with an Introduction by J.K.S. Reid. Pp.191, Cambridge, James Clarke & Co., 1982, £5.95. Spanish Protestants and Reformers in the Sixteenth Century: A Bibliography. By A. Gordon Kinder. Pp.108, London, Grant & Cutler, 1983, £6.80. Moderate Puritans and the Elizabethan Church. By Peter Lake. Pp.viii, 357, Cambridge University Press, 1982, £27.50. Resistance and Compromise: The Political Thought of Elizabethan Catholics. By Peter Holmes. Pp.viii, 279, Cambridge University Press, 1982, £22.50. Dutch Puritanism: A History of English and Scottish Churches of the Netherlands in the Sixteenth and Seventeenth Centuries. By Keith L. Sprunger. Pp.xiii, 485, Leiden, E.J. Brill, 1982, 172 guilders. John Toland and the Deist Controversy. By Robert E. Sullivan. Pp.viii, 355, Cambridge, Harvard University Press, 1982, £19.95. Radical Sects of Revolutionary New England. By Stephen A. Marini. Pp. 213, Cambridge, Harvard University Press, 1982, £11.55. Religion and Society in North America: An Annotated Bibliography. Edited by Robert deV: Brunkow. Pp.xi, 515, Santa Barbara, ABC‐Clio; Oxford, EBC‐Clio, 1983, £57.75. Charles Lowder and the Ritualist Movement. By Lida Ellsworth. Pp.vi, 234, London, Darton, Longman & Todd, 1982, £17.95. How the Pope became Infallible: Pius IX and the Politics of Persuasion. By August Bernhard Hasler. Pp.xi, 383, New York, Doubleday, 1981, $14.95; London, Sheldon Pres, 1982, £15.00. Hauptsache der Papst ist katholisch. Edited by Bruno Nies. Pp.104, Salzburg, Otto Müller, 1982, öS 140. Religious Change in Contemporary Poland: Secularization and Politics. By Maciej Pomian‐Srednicki. Pp.227, London, Routledge & Kegan Paul, 1982, £12.50. World Christian Encyclopedia: A Comparative Survey of Churches and Religions in the Modern World. Edited by David B. Barrett. Pp.1010, Nairobi, Oxford University Press, 1982, £55.00. Probability and Evidence. By Paul Horwich. Pp.vii, 146, Cambridge University Press, 1982, £15.00. Philosophical Foundations of Probability Theory. By Roy Weatherford. Pp.xi, 282, London, Routledge and Kegan Paul, 1982, £15.00. The Origins of Greek Thought. By Jean‐Pierre Vernant. Pp.144, London, Methuen, 1982, £9.95. Portraying Analogy. By J.F. Ross. Pp.xi, 244, Cambridge University Press, 1981, £20.00. The Marriage of East and West. By Bede Griffiths. Pp.224, London, Collins, 1982, £5.95. The Religious Experience: A Socio‐Psychological Perspective. By C.D. Batson & W.L. Ventis Pp.ix, 356, New York, Oxford University Press, 1982, £18.50,£9.95. (shrink)

The significance of the name of the goddess worshipped at Mantinea and at Tegea, Athena Alea, is correctly interpreted by M. Fougères in B.C.H. 16 , p. 573. “ Aléa Athèna,” he says, “signifie la deésse A1éa, qui ressemble à Athèna. Par cette addition on a voulu marquer les rapports entre la deésse Protectrice d'Arcadie et la deésse tutelaire d'Athènes.” He calls attention to the fact that in the language of Homer and Hesiod the Greek word άλέα denotes ‘la protection (...) qui éloigne le mal.’. (shrink)

The coronavirus pandemic has necessitated extraordinary human resilience in order to preserve and prolong life and social order. Risks to health and even life are being confronted by workers in health and social care, as well as those in roles previously never defined as “frontline,” such as individuals working in community supply chain sectors. The strategy adopted by the United Kingdom government in facing the challenges of the pandemic was markedly different from other countries. The present study set out to (...) examine what variables were associated with resilience, burnout, and wellbeing in all sectors of frontline workers, and whether or not these differed between the UK and Republic of Ireland. Individuals were eligible if they were a frontline worker in the UK or RoI during the pandemic. Part of a larger, longitudinal study, the participants completed an online survey to assess various aspects of their daily and working lives, along with their attitudes toward their government’s handling of the crisis, and measurement of psychological variables associated with heroism. A total of 1,305 participants provided sufficient data for analysis. UK-based workers reported lower wellbeing than the RoI-based participants. In multivariate models, both psychological and pandemic-related variables were associated with levels of resilience, burnout, and wellbeing in these workers, but which pandemic-related variables were associated with outcomes differed depending on the country. The judgment of lower timeliness in their government’s response to the pandemic appeared to be a key driver of each outcome for the UK-based frontline workers. These findings provide initial evidence that the different strategies adopted by each country may be associated with the overall wellbeing of frontline workers, with higher detriment observed in the UK. The judgment of the relatively slow response of the UK government to instigate their pandemic measures appears to be associated with lower resilience, higher burnout, and lower wellbeing in frontline workers in the UK. (shrink)

Kierkegaard's writings contain seemingly divergent pictures of the relation of God's grace and human works. The differences are evident in the ways that he portrays the connection of human beings’ natural loving capacities to God's gracious enabling of love. What is the relation of human affiliative dispositions, such as attachment to family and friends, to the more extraordinary forms of Christian love, such as loving strangers, enemies, and God? Kierkegaard sometimes stressed the continuity of natural loves and God's (...) class='Hi'>grace and sometimes their discontinuity because in different contexts he was pursuing different edifying purposes. On the one hand, he emphasized the continuity of the two when he was attempting to stimulate the appropriate yearning that is a precondition for welcoming God's grace. On the other hand, elsewhere he stressed the difference of the natural loves and Christian love in order to foster an appreciation for the uniqueness and gratuity of God's self-giving. (shrink)

Kierkegaard’s attitude toward the family of issues usually associated with the rubric ‘nature and grace’ has long been disputed by his interpreters. Some of have seen him as a proponent of the ‘grace perfects nature’ position while others have viewed him as a radical bifurcator of nature and grace. Actually, Kierkegaard’s treatment of these issues is more nuanced. He does propose that human nature intrinsically possesses a yearning that can only be satisfied by God’s grace (and (...) therefore nature is oriented toward grace), but he suggests that the grace that God offers is utterly unanticipated, counter-intuitive, and potentially offensive (and therefore grace disrupts nature). The prospect of God’s self-emptying love is something that nature did not know would fulfill its deepest longings, and which excites both attraction and repulsion. (shrink)

I propose a programme of research in ethical philosophy, into the peak-experiences or wow-moments that I, following James Joyce and others, call epiphanies. As a first pass, I characterize an epiphany as an (1) overwhelming (2) existentially significant manifestation of (3) value, (4) often sudden and surprising, (5) which feels like it “comes from outside” – it is something given, relative to which I am a passive perceiver – which (6) teaches us something new, which (7) “takes us out of (...) ourselves”, and which (8) demands a response. Often the correct response is love, often it is pity, or again creativity. It might also be anger or reverence or awe or a hunger to put things right – a hunger for justice; or many other things. It may be something that leads directly to action, but it may also be something that prompts contemplation; or other responses again. Since epiphanies are what I call a focal-case category, not all of the conditions listed above have to be fulfilled by all instances of epiphanies. In order to allow the reader to get a better grip on which range of phenomena may count as an epiphany, I examine in some detail several examples from literature, in particular from works by Murdoch, Hopkins, Wordsworth, C.S. Lewis, and by James Joyce. (shrink)

The doctrine of the Image of God which is to be found in humankind is usually based by the Scholastic tradition in the human intellect and will. Bañez, a commentator of St. Thomas Aquinas, takes the further step of basing this Image in the personal act of being. In this way the Image of God as found in the created human being is never lost. The Image of God in the "recreated" human being (in the order of grace) can (...) be lost, however, due to the vicious use of one's freedom. (shrink)