Are Big Gods a big deal in the emergence of big groups?

In Big Gods, Norenzayan (2013) presents the most comprehensive treatment yet of the Big Gods question. The book is a commendable attempt to synthesize the rapidly growing body of survey and experimental research on prosocial effects of religious primes together with cross-cultural data on the distribution of Big Gods. There are, however, a number of problems with the current cross-cultural evidence that weaken support for a causal link between big societies and certain types of Big Gods. Here we attempt to clarify these problems and, in so doing, correct any potential misinterpretation of the cross-cultural findings, provide new insight into the processes generating the patterns observed, and flag directions for future research

Human-Machine Communication: Complete Volume. Volume 2

This is the complete volume of HMC Volume 2

Unravelling personified development policies in East Africa: a theoretical and empirical study

The record failure of development aid, massive corruption, escalating poverty rates, resource-related conflicts, systematic exclusion, and general disenfranchisement across the East African Community (EAC) puzzle many development experts, as they do concerned citizens. Instead of espousing inclusive citizen participation, cyclic rounds of national leaders have governed EAC countries using retrograde ideologies, depictive of restrictive leadership interests. Underlying these interests is usually a deep-seated desire for self-entrenchment that crafty leaders impose on hapless masses. In the process, the leaders methodically personify state institutions and systems, rendering them acquiescent to their desires. Over time, destitute citizens also submit to the status quo, yielding a cadre of “acquiesced citizens”. With respect to the above, the three objectives of this study were to analyse how personified leadership styles influence governance and development policies in East Africa; to assess the degree of citizen involvement in public governance, and how this influences development in East Africa; and to develop criteria for citizen-driven development policies that transcend personified governance in East Africa. The findings of this thesis will enable citizens, academia, development practitioners and other stakeholders to unconditionally determine or guide national governance and development agenda. Most importantly, this study has unravelled a new approach for analysing national leadership, in a manner that can potentially enable a country to identify leaders who can champion effective principles of good governance and simultaneously achieve sustainable development.Development StudiesD. Phil. (Development Studies

McNair Scholars Research Journal VII

https://commons.stmarytx.edu/msrj/1006/thumbnail.jp

Trusting to a Fault: Criminal Negligence and Faith Healing Deaths

Faith healing deaths occur infrequently in Canada, but when they do they pose a considerable challenge for criminal justice. Similar to caregivers who absent-mindedly and fatally forget a child in a hot vehicle, faith healers do not intentionally harm their children. It can seem legally excessive and unjust to prosecute achingly bereaved parents. But unlike ‘hot-car’ deaths, faith healing parents are not absent minded in the deaths they cause. Rather, significant deliberation and strength of will is necessary to treat their child’s ailment with faith alone. Two different Criminal Code provisions can be brought to bear upon these deaths, namely, s. 215 ‘Failing to provide the necessaries of life’ and s. 219 ‘Criminal negligence’. From a public, medical, and scientific perspective treating potentially fatal ailments with ‘faith’ and ‘prayer’ seems like reckless endangerment, giving apparent justification to the more serious criminal negligence charge. But, the fault element in the criminal negligence offence continues to be a vexing issue in Canadian jurisprudence. People accused of negligence-based offences are commonly held to the standard of what a reasonable person might predictably have done in similar circumstances. While it is unnecessary for the impartial trier of fact to conceive of faith healing as ‘reasonable’, it is an open question whether faith healers are sufficiently unreasonable to warrant serious criminal condemnation and possible incarceration when their course of action causes death. Is it justifiable to think of faith healers who cause death as criminally unreasonable? That is, do they depart markedly enough from the standard that criminal negligence is rightly attributed to them? Public attitudes toward religion, religious fundamentalism, and healthcare must be considered when trying to discern what a reasonable person does when treating an ailing child at risk of death

McNair Scholars Research Journal VII

https://commons.stmarytx.edu/msrj/1006/thumbnail.jp

Violations of privacy and law : The case of Stalking

This paper seeks to identify the distinctive moral wrong of stalking and argues that this wrong is serious enough to criminalize. We draw on psychological literature about stalking, distinguishing types of stalkers, their pathologies and victims. The victimology is the basis for claims about what is wrong with stalking. Close attention to the experiences of victims often reveals an obsessive preoccupation with the stalker and what he will do next. The kind of harm this does is best understood in relation to the value of privacy and conventionally protected zones of privacy. We compare anti-stalking laws in different jurisdictions, claiming that they all fail in some way to capture the distinctive privacy violation that stalking involves. Further reflection on the seriousness of the invasion of privacy it represents suggests that it is a deeply personal wrong. Indeed, it is usually more serious than obtrusive surveillance by states, precisely because it is more personal. Where state surveillance genuinely is as intrusive as stalking, it tends to adopt the tactics of the stalker, imposing its presence on the activist victim at every turn. Power dynamics – whether rooted in the power of the state or the violence of a stalker – may exacerbate violations of privacy, but the wrong is distinct from violence, threats of violence and other aggression. Nor is stalking a simple expression of a difference in power between stalker and victim, such as a difference due to gender

Psychiatric Diagnostic (DSM 5) Contexts of Psychopathological Interference in Conscience Formation and Functioning across the Youth-span: a Guideline

Pastoral counselors as well as psychotherapists might readily engage with conscience sensitive psychiatrists at the moral psychological level in understanding psychopathological interferences in conscience formation and functioning. The timeline of conceptual efforts made thus far to chart the course of psychopathological interferences in conscience formation and functioning is demarcated. Conscience sensitive psychiatry requires durable, conceptual tools for organizing bio-psycho-social considerations refined according to current standard diagnostic conventions in order for research to continue but also for the sake of enabling meaningful conscience sensitive contributions to healing. The absence of a designated group of disorders centered upon conscience accentuates the need to provide an up-to-date supplemental typology that will promote conscience sensitivity in diagnostic considerations. A GUIDELINE is provided for considering types of psychopathological interference in conscience formation and functioning in the context of current psychiatric diagnostic conventions