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Integrating Thomistic Virtue Ethics with an Eriksonian Identity Development Perspective: A New Moral Identity Assessment
No full textPsychologists have broadly conceptualized moral identity as the degree to which one prioritizes and defines oneself in terms of moral goals, values, and commitments. We offer a new moral identity measure: one that integrates philosophical ethical theory with an Eriksonian identity perspective specific to adolescence and emerging adulthood. Participants (N = 215) completed our new measure along with four other measures of moral behaviors and motivations. Participants formed unique clusters based on (a) choosing Thomistic virtues versus choosing non-virtues, and (b) the degree to which they reflected upon and committed to their chosen virtues/non-virtues. We found expected group differences among the clusters in integrity and civic engagement motivation, providing evidence of validity. Our new measure offers a promising approach to moral education for adolescents and emerging adults
Matter
No full textIt is common to see matter as a type of substance, that is, as an entity that possesses features such as shape or mass, as a sort of thing distinct in kind from mind or soul or spirit. Aristotle held that matter, or rather prime matter—the most basic stuff out of which material substances are made—is not a substance but a “principle of potency” that needs to be actualized by what he called substantial form in order to constitute, with form, a complete natural body such as a stone, a tree, or a cat. Medieval Aristotelians appropriated, in various ways, Aristotle’s basic teaching that matter is not a substance. St. Thomas Aquinas opposed the thesis that all creatures are partially constituted by matter; in particular, he thought that the angels, being pure spirits, are pure forms without any matter. Aquinas did not define substance as that which has accidents—he defined it as something that exists “in itself,” not in another
Sexual Abuse of Intimate Partners in Homosexual Relationships
No full textIt is estimated that more than 7 million women in the United States have been sexually assaulted by an intimate partner. Women who have experienced intimate partner sexual assault (IPSA) report physical violence that is twice as severe when compared to women who have not experienced IPSA. There is a strong relationship between severe physical intimate partner violence, IPSA, and intimate terrorism/coercive control, which is explored throughout this chapter. In situations of severe abuse, abusive men may perpetrate IPSA as a mechanism of intimate terrorism/coercive control. Intimate terrorism involves a pattern of abusive tactics employed to control and manipulate the survivor’s actions, relationships, and activities. Coercive control describes a pattern of violence, intimidation, isolation, and control where the main goal is to degrade, isolate, and deprive women of their rights to physical security, dignity, and respect. This chapter presents a conceptual argument situated within the context of coercive control. It explores how the detrimental emotional, physical health, and behavioral consequences of IPSA minimize survivors’ capacity to live full, autonomous lives, and help to perpetuate abusive men’s domination. This chapter also analyzes how diminished help-seeking among IPSA survivors exacerbates coercive control limiting survivors’ ability to keep themselves safe from harm
Veiling and Revealing: Ancient Myth and Christian Grace in C. S. Lewis’s \u27Till We Have Faces\u27
No full textJustifying Warfare: Saint Augustine and Sri Aurobindo
No full textSaint Augustine of Hippo (354–430) was one of the most influential Western Christian theologians. Sri Aurobindo Ghose (1872–1950) was a political revolutionary and later a spiritual master with a worldwide reputation. Augustine and Aurobindo were very different religiously and politically, but on the issue of justifying warfare, there are remarkable parallels between them. To begin, pragmatic considerations formed the core of most of their arguments. Furthermore, they buttressed their core points with considerations from the religious domain. These included discussing the inward disposition of the warrior, countering ethical reservations about fighting, and mentioning possible, spiritual benefits from warfare. Yet, in spite of the parallels, the two men would have found little to agree on, as their approaches to both governance and religion were very different. Augustine’s approach was statist whereas Aurobindo’s was revolutionary
Intimate Partner Violence Prevention and Intervention Group-Format Programs for Immigrant Latinas: A Systematic Review
No full textWe Become the Flowers: A Woman Reclaims Her Corpse
No full textThe Japanese tradition of the kusōzu, or contemplation on the human corpse, spans back to the early 1200’s. This Buddhist practice originated in India, traveling from China to Japan. The intent of the kusōzu was for those who looked upon artwork showing the nine stages of decomposition to eliminate sensual desires through understanding of the impermanence of life and beauty. Beginning as a didactic tool for Zen Buddhist monks, eventually the kusōzu became a fixture of Pure Land Buddhism, the first form of Buddhism in which women could also escape the cycle of rebirth. Through etoki (picture explanation) storytelling, Pure Land Buddhistsrecruited common people, as the kusōzu was easily understood even for the illiterate. Though the trend was popular up through the Edo Period (1603-1868), depictions of this theme have died out until recently. Matsui Fuyuko’s (b.1974) painting “Keeping Up the Pureness” (浄相の持続), part of her “New Kusōzu\u27\u27 series, breathes new life into the ancient tradition of Buddhist corpse painting.
With men traditionally controlling the narrative, how the corpse was seen was directlylinked to the male gaze. However, in “Keeping Up the Pureness,” the gaze is given to the corpse, empowering her even as she rots. Appropriating the voyeuristic nature of rotting corpse imagery, Matsui refuses to allow the corpse to be passive. In her painting, she creates a paradox in which the corpse looks back at the viewer. I argue that Matsui uses antiquated depictions of women, updating them to turn the narrative towards awareness of pain and suffering in women today. In my research, I will be utilizing historical depictions of the kusōzu, Japanese burial customs forpregnant women, and depictions of vengeful women in art, literature, and theatre. A particular focus will be placed on famous ghosts such as the famous Lady Rokujo from Shikibu Murasaki’s “The Tale of Genji,” who still resonate in Japanese horror media today. This research will serve as a vehicle to prove my point that violent horror art is not only cathartic for women but is as innately feminine as a floral still life. As an artist who seeks to represent internal pain in an external, understandable way, Matsui is paving the way for other women to create art and to have open dialogue about their anxieties and struggles
Stories from Organizing with Equalhealth: Health, Justice, and Global Solidarity
No full textThe organizers of EqualHealth discuss their mission to build critical consciousness and collective action globally, in the pursuit of health equity for all