A Christian Identity for the Liberal State?

It seems to be impossible for the liberal state to embrace a Christian identity, because ‘liberalism’ is exactly a device for separating state and religion. Discussing the implications of a recent decision of the European Court of Human Rights, Lautsi v. Italy (2011), I argue that this is not necessarily so. If paired with a liberal commitment to pluralism, a Christian identity might even be more inclusive of minority religions than a narrowly ‘liberal’ state identity, which has been the dominant response in Western Europe to the challenge of immigrant diversity, especially that of Muslim origins.

Internet-Based Treatments - Experiences from Sweden. An Interview with Gerhard Andersson

Worldwide, Gerhard Andersson is one of the most influential researchers working on internet-based psychological treatments. Moreover, he is also one of the leading researchers in the field of psychologically oriented tinnitus research. He is full professor of clinical psychology at Linköping University and affiliated professor at the Karolinska Institute in Stockholm at the Department of Clinical Neuroscience, Section Psychiatry. Professor Andersson has been highly productive, having produced more the 300 scientific papers. During his whole career he has worked part-time with patients. Apart from his own research and clinical work, Professor Andersson has editorial responsibilities for several journals including Cognitive Behaviour Therapy, Plos One, BMC Psychiatry, and Scandinavian Journal of Psychology. The interview was conducted by Professor Thomas Berger.

Repression, Anpassung, Neuorientierung: Islamische Bildung im sowjetischen und post- sowjetischen Raum

How did Islam survive in the Soviet Union, and how did it develop since 1991? In four case studies and four longitudinal surveys, senior specialists from the area and two German junior scholars discuss the transformations of Islam in Tatarstan, Azerbaijan, Daghestan, Uzbekistan and Tajikistan. Several chapters analyze the Bolsheviks’ attack on Islam since the 1920s. Altay Göyüşov and Il’nur Minnullin demonstrate how the Soviets first attempted to draw some groups of Muslim scholars and intellectuals to their side, in Azerbaijan and Tatarstan, respectively. In the early 1930s collectivization and outright state terror made a complete end to the Islamic infrastructure, including mosques and pious foundations, Muslim village courts (as shown by Vladimir Bobrovnikov for Dagestan), Islamic educational institutions (as documented by Aširbek Muminov for Uzbekistan), as well as the Muslim press (analyzed by Dilyara Usmanova for Tatarstan); also Sufi brotherhoods became a main target of violent repression (Šamil‘ Šixaliev, for Dagestan). Repression was followed by the establishment of a modus vivendi between state and religion in the post-war period (Muminov, Bobrovnikov, Šixaliev), and by the instrumentalization of religion for patriotic purposes in the post-Soviet Caucasus and Central Asia (Christine Hunner-Kreisel, Manja Stephan, both based on fieldwork). By the early 2000s Islam was almost everywhere back under full state control; the leading role of the state for defining „good“ and „bad“ Islam is largely taken for granted. While similar forms of state pressure in all regions thus allow us to draw an overall picture of how Islamic traditions were repressed and reanimated, the „archival revolution“ of the early 1990s provides fascinating insights into the specific developments in the individual regions, and into the adaptation strategies of the Muslim scholars and intellectuals on the spot. Still, the Soviet heritage is still very palpable; also the attempts to leapfrog the Soviet period and to link up again with the individual local Islamic traditions from before 1917, and even the negation of the Soviet experience in the form of embracing Islamic trends from abroad, are often still couched in largely Soviet mental frameworks.

Eye Movement Measures of Cognitive Control in Children with Tourette Syndrome

Tourette Syndrome begins in childhood and is characterized by uncontrollable repetitive actions like neck craning or hopping and noises such as sniffing or chirping. Worst in early adolescence, these tics wax and wane in severity and occur in bouts unpredictably, often drawing unwanted attention from bystanders. Making matters worse, over half of children with Tourette Syndrome also suffer from comorbid, or concurrent, disorders such as attention deficit hyperactivity disorder (ADHD) and obsessive-compulsive disorder (OCD). These disorders introduce anxious thoughts, impulsivity, inattention, and mood variability that further disrupt children with Tourette Syndrome from focusing and performing well at school and home. Thus, deficits in the cognitive control functions of response inhibition, response generation, and working memory have long been ascribed to Tourette Syndrome. Yet, without considering the effect of medication, age, and comorbidity, this is a premature attribution. This study used an infrared eye tracking camera and various computer tasks requiring eye movement responses to evaluate response inhibition, response generation, and working memory in Tourette Syndrome. This study, the first to control for medication, age, and comorbidity, enrolled 39 unmedicated children with Tourette Syndrome and 29 typically developing peers aged 10-16 years who completed reflexive and voluntary eye movement tasks and diagnostic rating scales to assess symptom severities of Tourette Syndrome, ADHD, and OCD. Children with Tourette Syndrome and comorbid ADHD and/or OCD, but not children with Tourette Syndrome only, took longer to respond and made more errors and distracted eye movements compared to typically-developing children, displaying cognitive control deficits. However, increasing symptom severities of Tourette Syndrome, ADHD, and OCD correlated with one another. Thus, cognitive control deficits were not specific to Tourette Syndrome patients with comorbid conditions, but rather increase with increasing tic severity, suggesting that a majority of Tourette Syndrome patients, regardless of a clinical diagnosis of ADHD and/or OCD, have symptoms of cognitive control deficits at some level. Therefore, clinicians should evaluate and counsel all families of children with Tourette Syndrome, with or without currently diagnosed ADHD and/or OCD, about the functional ramifications of comorbid symptoms and that they may wax and wane with tic severity.

Dysfunctions of the motor system in schizophrenia

Objective: Schizophrenia patients suffer from a variety of motor symptoms, including parkinsonism, catatonia, neurological soft signs, abnormal involuntary movements and psychomotor slowing. Methods: Literature review of prevalence rates and presentation of own results. Results: Parkinsonism and abnormal involuntary movements are intrinsic to schizophrenia, but may also be evoked by antipsychotic treatment. Reduced motor activity is associated with negative symptoms, catatonia and psychomotor slowing. Furthermore, 40 % of schizophrenia patients are impaired in gesture performance, which is related to executive and basic motor function. Mild motor disturbances are found in the majority of patients, while severe dysfunctions are limited to a minority. Our neuroimaging studies suggest that hypokinesia is caused by defective cortico-subcortical motor loops in schizophrenia. Taken together, a dimensional approach to schizophrenia motor symptoms seems promising. A purely descriptive assessment of motor signs is preferred over theoryladen categorization. Using objective motor parameters allows finding neural correlates of abnormal motor behaviour. Conclusion: The motor dimension of schizophrenia is linked to distinct disturbances in the cerebral motor system. Targeted modification of the defective motor system might become a relevant treatment option in patients suffering from schizophrenia with predominant motor features.

Das Paradigma des kritischen Realismus

Der Kritische Realismus („Critical Realism“) ist seit Ian G. Barbours grundlegenden Issues in Science and Religion (1966) erkenntnistheoretisches Paradigma zentraler Ansätze im angelsächsischen Gespräch zwischen Theologie und Naturwissenschaften geworden; neben Barbour selbst sind hier insbesondere Arthur Peacocke und John Polkinghorne zu nennen.

Disturbed cortico–amygdalar functional connectivity as pathophysiological correlate of working memory deficits in bipolar affective disorder

Patients suffering from bipolar affective disorder show deficits in working memory functions. In a previous functional magnetic resonance imaging study, we observed an abnormal hyperactivity of the amygdala in bipolar patients during articulatory rehearsal in verbal working memory. In the present study, we investigated the dynamic neurofunctional interactions between the right amygdala and the brain systems that underlie verbal working memory in both bipolar patients and healthy controls. In total, 18 euthymic bipolar patients and 18 healthy controls performed a modified version of the Sternberg item-recognition (working memory) task. We used the psychophysiological interaction approach in order to assess functional connectivity between the right amygdala and the brain regions involved in verbal working memory. In healthy subjects, we found significant negative functional interactions between the right amygdala and multiple cortical brain areas involved in verbal working memory. In comparison with the healthy control subjects, bipolar patients exhibited significantly reduced functional interactions of the right amygdala particularly with the right-hemispheric, i.e., ipsilateral, cortical regions supporting verbal working memory. Together with our previous finding of amygdala hyperactivity in bipolar patients during verbal rehearsal, the present results suggest that a disturbed right-hemispheric “cognitive–emotional” interaction between the amygdala and cortical brain regions underlying working memory may be responsible for amygdala hyperactivation and affects verbal working memory (deficits) in bipolar patients.

Less than Nihilism

Chapter 2 by Luca Di Blasi (...) gives us an insight into the history of nihilism, specifically by exposing a continuity (or else a cycle or repetition) between the earliest debates on the subject in the turn of the nineteenth century and latest ones in the turn of the twenty-first Di Blasi emphasizes the fact that the struggle between philosophy and religion, reason and faith, was a pertinent motif in Jacobi’s critique of Fichte’s philosophy and in Hegel’s response to this critique. A similar problematic, and similar dynamic, recurs two centuries later, where debates around the concept of nihilism among thinkers like Vattimo, Derrida, Habermas, and Žižek again revolve around the relation between religion, science, secularism, and “post-secularism.” Beginning with Hegel, Di Blasi’s chapter ends with a focus on Žižek as a “neo-Hegelian” showing how, in attacking his contemporaries, Žižek mirrors and revives Hegel’s approach in his critique of Jacobi and Fichte. Suggestively, Žižek informs us that now “the circle is closed” and that “to be a Hegelian today does not mean to assume the superfluous burden of some metaphysical past, but to regain the ability to begin from the beginning...”

Ritualdiskurs, Ritualkritik und religiöse Praxis: Das Beispiel von Vipassanā nach S. N. Goenka im 'Westen'

By analysing primary sources, I show in this paper how the Vipassanā meditation movement publicly objects to being categorized as a religious movement that teaches a certain form of ritual. I argue that the application of the meta-language terms “ritual” or “religion��� to the practices taught by this movement, even though it is doubtlessly possible, does not help us solve the problems in explaining this fact; nor does it help in analysing the movement and its history. I argue that it is more appropriate to understand the polemic differentiation by Vipassanā as a strategy in a “modern” public discourse on religion and ritual. It seems that the reason for applying this strategy lies in the wish to avoid being identified with negative connotations of the terms “ritual” and “religion,” such as inefficacy, irrationality and exaggerated rigidity. Instead, the protagonists stress rationality, efficacy and adaptation to the necessities of modern Western society. On the other hand, the movement also draws a line between itself and a so-called modern “esotericism” in which “rituals” are regarded as highly positive in their effects on humans.

Moral Politics: The Religious Factor in Referenda Voting

This article combines the research strands of moral politics and political behavior by focusing on the effect of individual and contextual religiosity on individual vote decisions in popular initiatives and public referenda concerning morally charged issues. We rely on a total of 13 surveys with 1,000 respondents each conducted after every referendum on moral policies in Switzerland between 1992 and 2012. Results based on cross-classified multilevel models show that religious behaving instead of nominal religious belonging plays a crucial role in decision making on moral issues. This supports the idea that the traditional confessional cleavage is replaced by a new religious cleavage that divides the religious from the secular. This newer cleavage is characterized by party alignments that extend from electoral to direct democratic voting behavior. Overall, our study lends support to previous findings drawn from American research on moral politics, direct democracies, and the public role of religion.

Dein Gott ist ein Esel. Griechische und römische Tierkarikaturen als Spiegel antiker Wertvorstellungen

Die Doktorarbeit “Dein Gott ist ein Esel. Griechische und römische Tierkarikaturen als Spiegel antiker Wertvorstellungen” hat sowohl die lange und intensive Beziehung zwischen Mensch und Tier als auch das antike Humorverständnis zum Thema. Trotz seiner verschiedenen Rollen als Helfer und Freund blieb (und bleibt) das Tier der Stereotyp des ‚Anderen’, das Gegenbild, das alle Menschen teilen. Das Lachen und damit die Karikatur wiederum helfen uns, zu reflektieren und Distanz zu den Dingen und vielleicht zu uns selbst zu gewinnen. Tierkarikaturen sind deshalb besonders geeignet, ein Spiegel menschlicher Fehler und Schwächen zu sein. In der Regel handelt es sich bei den antiken Tierkarikaturen um Bilder von Menschen, die tiergestaltig ‚verzerrt’ sind, zum Beispiel ein Lehrer mit dem Äusseren eines Esels. Solche Darstellungen sind ab dem 6. Jh. v. Chr. zu finden und werden in hellenistischer und römischer Zeit häufiger, wo der Fokus der Arbeit liegt. Meist sind es Terrakotta- oder Bronzefiguren, die verschiedenen gesellschaftlichen Bereichen zugeordnet werden können wie Religion, Politik, Freizeit usw. Unter Berücksichtigung des spezifischen kulturellen und funktionalen Kontextes jedes Stückes sowie zeitgenössischen schriftlichen Quellen wird die Bedeutung dieser Karikaturen erarbeitet.