In recent decades, a novel right-wing nationalist and
populist tendency has emerged on a global scale, frequently framing
Christian identity as one of its central pillars. This article explores the relationship between right-wing populism and Christianity, by addressing how populism considers the role of religion on the one hand, and how Christianity position itself in relation to populism on the other hand, with a specific focus on Pope Francis’s social thought Although the relationship between right-wing populism and Christianity appears to be ambivalent, the response of Pope Francis, as elaborated in the encyclical _Fratelli Tutti_, is not. In the section entitled “A Better Kind of Politics,” the distinction between the “popular” and “populist leader” is employed as a hermeneutical tool to investigate current political developments. Furthermore, it enables us to respond to the allegation that Francis himself could be considered a populist, as some claim, referring to his alleged affinities with the political culture associated with Peronism. In his interpretation of the notion of political love as delineated in _Fratelli Tutti_, Francis leaves us with a legacy regarding the ethical response of Christians to populism, promoting instead a “culture of encounter” and a “better kind of politics.”
Guided by the control-value theory of achievement emotions, this study examined the relations between control-value appraisals, achievement emotions and English performance in Chinese middle school students, with a focus on the predictive effects of control-value appraisals and achievement emotions and the mediating effects of achievement emotions. The participants were 347 8th graders from a middle school in north China, who took an English test and answered a battery of questionnaires on control and value appraisals, achievement emotions and background information. The major findings were: 1) perceived control significantly predicted positive emotions and negatively predicted negative emotions; perceived value significantly positively predicted positive emotions, anxiety and shame, yet inversely predicted anger and boredom; 2) neither perceived control nor value significantly predicted English performance; 3) hope and anger significantly positively while anxiety and hopelessness negatively predicted English performance; and 4) mediational modelling revealed no significant mediating effects of the achievement emotions on the relationships between perceived control and value and English performance. These findings highlight the importance of control, value and emotions in second/foreign learning as well as the complexity of the relationships between the variables. Based on these findings, suggestions for second/foreign learning and future research are discussed.
Munadhil A. Muqsith, Valerii L. Muzykant, Bekti S. Istiyanto
Western philosophy has profoundly shaped global civilization, influencing understanding of the world. This dominance, however, presents both opportunities and challenges. This paper argues that the current paradigm of Western philosophy, rooted in modern philosophy’s emphasis on rationality, has become dogmatic and ultimately self-defeating. The pursuit of scientific knowledge, while valuable, has been driven by a narrow conception of rationality that prioritizes logic and empirical evidence while neglecting other crucial dimensions of human experience. This overemphasis on scientification, as Nietzsche argued, has led to a dehumanization of existence by reducing human life to mere rationality, disregarding the importance of narrative, historical memory, and contextual understanding. This paper will critically examine the limitations of this dominant paradigm through a review of Western philosophical thought. By highlighting internal contradictions within modern philosophy itself, we aim to demonstrate how the current emphasis on scientification has stifled the diversity and richness of philosophical inquiry. Ultimately, we argue for a more nuanced and inclusive approach to philosophy that recognizes the multifaceted nature of human experience and embraces a broader range of perspectives.
Ramona Schweitzer, Stephan Schlögl, Marco Schweitzer
Non-communicable diseases are the leading cause of global deaths. The risk of their development and progression is increased by modifiable behavioral risk factors. Yet, despite the known benefits of primary and secondary prevention, people often do not follow recommendations for a healthier lifestyle. To this end, mobile health (mHealth) applications offer features for behavioral interventions. Yet, reported user engagement is often low. The objective of the work presented in this article is thus to evaluate the suitability of Design Thinking (DT) as a means to inform the development of an mHealth application that helps increase long-term engagement, and consequently supports individuals in sustainably changing their lifestyle. Applying the DT approach, key user needs and challenges were investigated and used to design a first low-fidelity mHealth application prototype. Think-Aloud analysis, task completion, and post-test interviews were then used to evaluate the prototype and generate early-stage insights. Subsequently, a structured, retrospective analysis of this process, evaluating the insight-generation potential of each step in the DT process cycle, was used to reflect on its suitability to inform mHealth application development. The respective results highlight (1) the distinct value of the DT method, particularly in the early stages of a development project; (2) the strong need for interdisciplinary collaboration in such projects, so as to capture realistic end-user requirements and improve the overall effectiveness of the application design; and (3) the significance of integrating behavioral change theories into the design of mHealth applications, in order to promote long-term engagement.
Sehar-un-Nisa Hassan,1,2 Aqeela Zahra,3 Nuzhat Parveen,4 Naveed Iqbal,4 Sarwat Mumtaz,5 Asma Batool6 1Department of Public Health, College of Public Health and Health Informatics, University of Ha’il, Ha’il, 81451, Kingdom of Saudi Arabia; 2Department of Behavioral Sciences, School of Social Sciences and Humanities, National University of Sciences and Technology (NUST), Islamabad, Pakistan; 3Department of Family and Community Medicine, College of Medicine, University of Ha’il, Ha’il, 81451, Kingdom of Saudi Arabia; 4Department of Obstetrics and Gynecology, College of Medicine, University of Ha’il, Ha’il, 81451, Kingdom of Saudi Arabia; 5Department of Health Management, College of Public Health and Health Informatics, University of Ha’il, Ha’il, 81451, Kingdom of Saudi Arabia; 6Obstetrics and Gynecology, Maternity and Children Hospital Ha’il, Ha’il, Kingdom of Saudi ArabiaCorrespondence: Sehar-un-Nisa Hassan, Department of Public Health, College of Public Health and Health Informatics, University of Ha’il, Ha’il, 81451, Kingdom of Saudi Arabia, Tel +966 5576 629 275, Email s.nisa@uoh.edu.sa; sehar_nisa@hotmail.com Nuzhat Parveen, Department of Obstetrics and Gynecology, College of Medicine, University of Ha’il, Ha’il, 81451, Kingdom of Saudi Arabia, Email n.parveen@uoh.edu.saAbstract: Background: Treatment tolerability and treatment environment are two major spheres of infertility care that may associate with women’s emotional health and coping mechanisms.Aim: The present study aimed at assessing the relationship between infertility treatment quality and various aspects of emotion-focus coping, problem-focus coping, and avoidance coping mechanisms.Method: The study was completed by using standardized tools and data from this descriptive, cross-sectional, correlational study were collected from 350 women undergoing infertility treatments in private reproductive healthcare centers in Quetta, Pakistan.Findings: Treatment tolerability was found to be positively associated with positive reframing (p < 0.02) and negatively associated with the use of emotional support (p < 0.03); acceptance (p < 0.01); humor (p < 0.03); behavioral disengagement (p < 0.01) and venting (p < 0.01). The quality of the treatment environment demonstrated a negative correlation between religious coping (p < 0.02) and behavioral disengagement (p < 0.01), whereas it showed a positive correlation with active coping (p < 0.03) and planning (p < 0.02). The linear regression analysis demonstrated that treatment tolerability significantly increased with positive reframing (R2 = 0.118, F(304) = 2.22, p < 0.03). Behavioral disengagement significantly decreased with better treatment environment (R2 = 0.111, F(304) = 2.09, p < 0.02).Discussion: We discussed the findings keeping in view the role of social, cultural, and economic factors related to infertility care in the context South-Asian culture, and recommendations are made to promote women’s mental health and coping by improving some specific aspects of infertility treatment quality.Conclusions: High treatment tolerability may associate with some useful aspects of emotion-focus coping, such as positive reframing, whereas low treatment tolerability may associate with avoidance coping, such as behavioral disengagement and venting. Besides, the quality of the infertility treatment environment enables women to use problem-focus coping mechanisms, such as planning and active coping.Keywords: infertility, treatment quality, FertiQol, coping mechanisms, mental health, reproductive healthcare, treatment tolerability, treatment environment, psychological well-being
Introdução: Embora exista vasta pesquisa em torno dos conceitos de sentido de vida, bem-estar psicológico e saúde/doença mental, a literatura revela uma quase inexistência de estudos focados na análise destes conceitos quetenham em conta comparações entre adultos em etapas específicas, nomeadamente na etapa da adultez emergente e na meia idade. Objetivos: Pretende-se com esta apresentação proceder à revisão de estudos das variáveis em análise, salientando a sua pertinência e atualidade. No âmbito desta apresentação, visa-se compreender as especificidades deste campo de análise para as duas etapas de desenvolvimento, adultos emergentes e adultos de meia idade. Método: Com base em critérios devidamente delineados, a metodologia adotada é a revisão bibliográfica dos estudos mais relevantes. Resultados: Com base na revisão bibliográfica, foi possível não só analisar a evolução dos conceitos em estudo, mas também perceber as relações existentes entre os mesmos. Foi ainda possível entender o quanto o sentido de vida é estruturante para o ser humano, podendo apresentar-se como muito relevante para etapas de grande mudança como a da adultez emergente. A revisão efetuada
permitiu ainda analisar a evolução do conceito de bem-estar psicológico e saber o que se entende por saúde mental nos dias de hoje. Conclusões: O sentido da vida tem sido positivamente associado à saúde/bem-estar físico/psicológico e à psicopatologia e parece servir como fator mediador na saúde psicológica. Estes três pilares revelam-se como indispensáveis para uma vida saudável e feliz. Finalmente, dado que são escassos os estudos que contrastam etapas da idade adulta que incluam a adultez emergente, concluiu-se pela necessidade de projetos que respondam a esta lacuna, fazendo-se uma proposta de investigação futura.
Cognitive Reserve (CR), according to a recent consensus definition of the NIH-funded Reserve and Resilience collaboratory,1 is constituted by any mechanism contributing to cognitive performance beyond, or interacting with, brain structure in the widest sense. To identity multivariate activation patterns fulfilling this postulate, we investigated a verbal Sternberg fMRI task and imaged 181 people with age coverage in the ranges 20–30 (44 participants) and 55–70 (137 participants). Beyond task performance, participants were characterized in terms of demographics, and neuropsychological assessments of vocabulary, episodic memory, perceptual speed, and abstract fluid reasoning. Participants studied an array of either one, three, or six upper-case letters for 3 s (=encoding phase), then a blank fixation screen was presented for 7 s (=maintenance phase), to be probed with a lower-case letter to which they responded with a differential button press whether the letter was part of the studied array or not (=retrieval phase). We focused on identifying maintenance-related activation patterns showing memory load increases in pattern score on an individual participant level for both age groups. We found such a pattern that increased with memory load for all but one person in the young participants (p < 0.001), and such a pattern for all participants in the older group (p < 0.001). Both patterns showed broad topographic similarities; however, relationships to task performance and neuropsychological characteristics were markedly different and point to individual differences in Cognitive Reserve. Beyond the derivation of group-level activation patterns, we also investigated the inter-subject spatial similarity of individual working memory rehearsal patterns in the older participants’ group as a function of neuropsychological and task performance, education, and mean cortical thickness. Higher task accuracy and neuropsychological function was reliably associated with higher inter-subject similarity of individual-level activation patterns in older participants.
Girum Tareke Zewude, Sisay Demissew Beyene, Belayneh Taye
et al.
The outbreak of the COVID-19 pandemic has impacted many professions with short-, medium-, and long-term consequences. Hence, this study examined the mediating role of sense of coherence (SOC) and resilience in the relation to COVID-19 stress and teachers’ well-being (TWB). It recruited 836 teachers from Ethiopia’s higher-education institutions, of which 630 (75.4%) were men and 206 (24.6%) were women, with a mean age of 32.81 years and a standard deviation of 6.42. Findings showed that COVID-19 stress negatively predicted SOC, resilience, and TWB and that SOC and resilience positively predicted TWB. It was concluded that SOC and resilience, both together and separately, mediated the relation between COVID-19 stress and TWB. These results were discussed alongside relevant literature, and the study is found to be valuable for practitioners and researchers who seek to improve well-being using SOC and resilience as resources across teaching professions.
One of the most controversial topics in modern bioethics, science, and philosophy is the beginning of individual human life. In the seemingly endless debate, strongly stimulated by recent technologic advances in human reproduction, a synthesis between scientific data and hypothesis, philosophical thought, and issues of humanities has become a necessity to deal with ethical, juridical, and social problems. Furthermore, in this field there is a temptation to ask science to choose between opinions and beliefs, which neutralize one another. The question of when human life begins requires the essential aid of different forms of knowledge. Here we become involved in the juncture between science and religion, which needs to be carefully explored. Modern bioethics and science are strongly concerned for the respect of human life at both ends of its existence (birth and death), but other sciences (eg. Philosophy, technology, psychology, sociology, law, and politics) consider the beginning of human life according to different points of view. However, bioethical topics like this one cannot be treated from only one perspective (eg. Biological, philosophical, or religious) because conclusions might be not good enough or reductive. This reality should be regarded in all its richness: An embryo gives a biologist and a geneticist substance for consideration, but because we are talking about the beginning of human life, it requires philosophical-anthropological consideration and confrontation with theology; in its protection we have to include ethics and law. In experiencing and investigating social behavior, other disciplines, such as the history of medicine and sociology, have to be included. It is hard to answer the question when human life should be legally protected. At the time of conception? At the time of implantation? At the time of birth? In all countries (except Ireland and Liechtenstein) juridical considerations are based on Roman law. Roman civil law says that the fetus has right when it is born or if it is born-nasciterus. Few countries agree with definition of beginning of human personality at the time of conception. The majority does not grant legal status to the human embryo in vitro (i.e., during the 14 days after fertilization). Thus, even in the absence of legal rights, there is no denying that the embryo constitutes the beginning of human life, a member of the human family. Therefore, whatever the attitude, every country has to examine which practices are compatible with the respect of that dignity and the security of human genetic material.The question when a human life begins and how to define it, could be answered only through the inner-connecting pathways of history, philosophy, medical science and religion. It has not been easy to determine where to draw the fine line between the competence of science and methaphysics in this delicate philosophical field. To a large extent the drawing of this line depends on one's fundamental philosophical outlook. The point at which human life begins will always be seen differently by different individuals, groups, cultures, and religious faiths. In democracy there are always at least two sides, and the center holds only when the majority realizes that without a minority democracy itself is lost. The minority in turn must realize its best chance lies in persuasion by reason and thoughtfulness rather than fanaticism.
The academic study of religion, with its concepts and theories that originate in a Western, Protestant context, has justly been criticized in postmodern and identity-focused discourses, in recent years under the umbrella of decolonization and social justice activism. It has been suggested that allegedly universally-applicable theories and methodologies are relativized and revealed as particularized Eurocentrism in the hegemonic representations of “white” or “Western” power regimes. While acknowledging such reorientations in the philosophy, sociology, psychology, and history of religion, this article also critically investigates and discusses the “critical study of religion.” It is suggested that the revisionist deconstruction emphasized by contemporary identity perspectives, with their discourses of difference and re-essentialized understandings of religion and culture, are not only problematic as theoretical orientations. Radical identity politics also imply methodological constraints on the academic study of religion, where comparison, analytical categories, and reflexive emic–etic distinctions must remain key factors.
Aydede, M. (2014). How to Unify theories of sensory pleasure: An adverbialist proposal. Review of Philosophy and Psychology, 5(1), 119–133. https://doi.org/10.1007/s13164-014-0175-6 Damasio, A. (2010). The Self comes to mind: Constructing the conscious brain. Knopf Doubleday. Dewey, J. (1980). Art as experience. Dover. (Original work published 1934). Feldman, F. (1997). Utilitarianism, hedonism and desert: Essays in moral philosophy. Cambridge University Press. Glucklich, A. (2020). The Joy of religion: Exploring the nature of pleasure in spiritual life. Cambridge University Press. Grahek, N. (2001). Feeling in pain and being in pain. MIT Press. James, W. (1977). What makes a life significant. In J. McDermott (Ed.), The writings of William James: A Comprehensive edition (pp. 645–660). University of Chicago Press. (Original work published 1899). Köhler, W. (1971). Value and fact. In M. Henle (Ed.), The selected papers of wolfgang köhler (pp. 356–375). Liveright. (Original work published 1944). Köhler, W. (1976). The place of value in a world of facts. Liveright. (Original work published 1936). Sidgwick, H. (1874). The methods of ethics. Macmillan.
Although most deaf individuals could use sign language or sign/spoken language mix, hearing loss would still affect their language acquisition. Compensatory plasticity holds that the lack of auditory stimulation experienced by deaf individuals, such as congenital deafness, can be met by enhancements in visual cognition. And the studies of hearing individuals have showed that visual form perception is the cognitive mechanism that could explain the association between numerical magnitude processing and arithmetic computation. Therefore, we examined numerical magnitude processing and its contribution to arithmetical ability in deaf adolescents, and explored the differences between the congenital and acquired deafness. 112 deaf adolescents (58 congenital deafness) and 58 hearing adolescents performed a series of cognitive and mathematical tests, and it was found there was no significant differences between the congenital group and the hearing group, but congenital group outperformed acquired group in numerical magnitude processing (reaction time) and arithmetic computation. It was also found there was a close association between numerical magnitude processing and arithmetic computation in all deaf adolescents, and after controlling for the demographic variables (age, gender, onset of hearing loss) and general cognitive abilities (non-verbal IQ, processing speed, reading comprehension), numerical magnitude processing could predict arithmetic computation in all deaf adolescents but not in congenital group. The role of numerical magnitude processing (symbolic and non-symbolic) in deaf adolescents' mathematical performance should be paid attention in the training of arithmetical ability.
Following Grandey's integrative model of emotional labor and emotion regulation, this study examined the relationships between university teachers' reported use of various emotional labor strategies and some antecedents (i. e., perceived emotional job demands and teaching support) and teaching efficacy. A sample of 643 university teachers from 50 public higher education institutions in an East China province responded to a questionnaire survey. The data analysis based on descriptive statistics and structural equation modeling showed that surface acting impeded teaching efficacy in instructional strategy and learning assessment, while deep acting and expression of naturally felt emotions enhanced teaching efficacy in course design, instructional strategy, and learning assessment. For the antecedents of university teachers' emotional labor strategies, teachers perceived that the emotional job demands of teaching facilitated their use of surface and deep acting; in contrast, teachers' perceived teaching support decreased their use of surface acting and increased their use of expression of naturally felt emotions.
This paper studies Erich Fromm’s critical theory of religion and looks into the evolution of the philosopher’s views. We analyze key concepts of Fromm’s humanistic psychology, including biophilia, rejection of idolatry, X-experience, classification of religions as humanistic or authoritarian, plea for sustainable coexistence with the environment, and some others. The author demonstrates close connection of these concepts with Judaic tradition, especially the messianism and negative theology of Maimonides. The paper is divided into chapters tracing the evolution of Fromm’s views on religion — from Hasidic Judaism, through following Freud and Marx, to the concept of humanistic religion. The analysis shows that starting from his early works and up to the radical, socialistic humanism as the pinnacle of his thought, Fromm as a philosopher and a strong Israelite draws inspiration from the religious tradition. Notably, his PhD thesis was devoted to the sociology of Hebrew diaspora, Der Sabbath, The Dogma of Christ. However, Fromm’s theory of religion, accordant with the Frankfurt School, combines aspects of Hegel, Marx and Freud’s teachings. Fromm’s views on religion are an original, self-consistent synthesis of diverse ideas, and result in the concept of radical humanism. The paper specifically considers Fromm’s view on idolatry as a form of alienation. Fromm urges to fight against idolatry in a bro.ader sense, finding it in various social phenomena, ranging from consumerism to religious fundamentalism. The paper also reviews the concept of X-experience that Fromm gives in You Shall Be as Gods. The X-experience is a special transcendental experience, separated from its multiple theistic or non-theistic conceptualizations. X-experience is psychological in its nature and leads to diminishing or eliminating narcissism. It constitutes a certain opposition to the alienation caused by idolatry. The work also considers Fromm’s idea of humanistic religion as related to his other concepts. The author supposes that the distinction between authoritarian and humanistic religions is tied to the earlier separation into authoritarian and humanistic ethics that Fromm presents in Man for himself. The impact of Marx and Freud on Fromm’s philosophy of religion is highlighted. While drawing from both, Fromm considered Marx’s theory to be deeper and more significant.
The purpose of this article is to answer what the socio-historical method is when applied to the study of religion, as well as detail how numerous disciplines (e.g. archaeology, anthropology, sociology, psychology, philosophy, theology, musicology, dramatology, etc.) contribute to its overall employment. In the broadest (and briefest) definition possible, a socio-historical study of religion coalesces the aims, philosophies, and methodologies of historiography with those of the social and cultural sciences, meaning it analyzes the interpretation and practice of religion through the lens of social/historical contexts, scientific discovery, and from within each faith tradition. The result is that the contexts surrounding a particular religion becomes the primary subject of study in order to better understand the origin, development, and expression of the religion itself. This article explains that the socio-historical study of religion is, in essence, an eclectic methodology that focuses on describing and analyzing the contexts from which the interpretation and practice of religion occurs. The goal is to examine how different aspects of a religion function in the broader socio-political and cultural milieu. Its most fundamental postulation is that the social history of a religious community affects how it interprets and practices their faith. By approaching religious inquiry from a socio-historical perspective, researchers are better able to recognize religion as a cultural and institutional element in ongoing social and historical interaction. Three sections will help to explain the socio-historical method: 1) a definitional dissection of the term “socio-historical”; 2) an elaboration of the principles inherent to the methodology; and 3) a case study example of the socio-historical method in practice.
ABSTRACT Over the last few decades the potential place of religious and spiritual traditions in social work has emerged as a serious interest, evidenced in part by a growing body of research literature. This interest has given rise to areas of overlap and of disagreement and is furthermore cast against a backdrop of social work practitioners’ lived experiences with religious and spiritual clients. In this paper we consider the value of a pragmatic approach, borrowed from philosophy and psychology, for religion and spirituality in social work. Accordingly, we consider the value of a focus away from some of the interminable debates which constitute the philosophical dimension of the problem, and which might not be helpful in clinical, community or academic settings, and consider the benefits of a focus on the practical implications of the literature, which is likely to be beneficial for social work generally.