As an economic pillar, major resource consumer, and polluter of cities, the chemical industry determines many cities’ transformation, prosperity, and decay. It is thus a major concern for achieving the UN Sustainable Development Goals. In China, which is at the stage of accelerated industrialization that is varied across regions, the chemical industry has gradually retreated from developed cities, such as Beijing and Shanghai, in the eastern region, and has become the inevitable choice for industrialization of less-developed cities, such as Xi’an, (...) Chengdu, and Chongqing, in the western region. This study took the perspectives of chemical industrial sectors and their spatial differences to understand the changing patterns of the chemical industry and its dominant cities. It identified chemical industrial cities, examined their spatial-temporal patterns with respect to their industry scale and structure, and accounted for factors influencing the spatial evolution from coastal areas to inland regions. The results show that large CICs were mainly located in coastal port regions with balanced industrial sectors, while small CICs were mainly distributed in inland areas with abundant oil and coal resources and a single dominant industrial sector. The location factors of ports, markets, and technology play important roles in the eastern region, while resource conditions and foreign direct investment promote the chemical industry’s development in the central, western, and northeastern cities. These findings improve the understanding of CICs’ spatial transformation and shed light on the policy-making of chemical industrial development in China and other developing countries. (shrink)

Driven by economic and social benefits, social enterprises create new development models that combine wealth creation, social welfare provision, and environmental improvement through innovative approaches. The social entrepreneurship orientation reflects the behavioral tendency to transplant entrepreneurship orientation into the field of social value creation. It is a strategy to balance and integrate economic interests and social interests, which has a significant impact on social entrepreneurship performance. The purpose of this study is to explore the internal mechanism of the impact of (...) social entrepreneurs’ mindfulness upbringing perception on social entrepreneur orientation. To reveal the internal mechanism, we propose a moderated and mediation model of prosocial motivation and perceived pressure from external stakeholders. In this study, random sampling was conducted among social start-ups in China. In order to improve the accuracy of the scale, a pre-survey was conducted before the formal survey. The data analysis results of the pre-survey showed that the scale in this study was suitable for the Chinese context and had good external validity. Through using survey data from social entrepreneurs in China, hierarchical regression analysis and bootstrapping model are adapted to test and verify mediation and moderation effects. The results show that mindfulness upbringing perception indeed positively influences social entrepreneurship orientation directly and partly through the mediating effect of prosocial motivation. Moreover, findings suggest the perceived pressure from external stakeholders negatively moderates not only the relationship between prosocial motivation and social entrepreneurship orientation but also the overall mediation model. This indicates that social entrepreneurs with low perceived pressure from external stakeholders will improve their social entrepreneurship orientation rapidly when their prosocial level is high. Based on these findings, we conclude that social entrepreneurship orientation may be achieved more effectively through the complex process of mindfulness upbringing perception, prosocial motivation, and perceived pressure from external stakeholders. Finally, the study proposes the theoretical and practical implications and suggestions for follow-up research. (shrink)

Three times in Book 1 chapter 13 of the Nicomachean Ethics, Aristotle says desire partakes of reason in a way. There is a consensus view in the literature about what that claim means: desire has no intrinsic rationality, but can partake of reason by being blindly obedient to the commands of reason. I argue this consensus view is mistaken: for Aristotle, adult human desire has its own intrinsic rationality, and while it is to be obedient to reason, it is not (...) blind obedience, for when reason tells desire to obey, it includes an explanation supporting its order which desire can at least potentially understand. Thus, the nature of human desire, and also of the characteristic interaction of desire and reason, is much different than it is standardly taken to be. (shrink)

Many authors have argued that Aristotle does not stay true to his official account on which every instance of choice must be preceded by deliberation, and it is a good thing that he does so because his official account has catastrophically bad theoretical implications. I argue that Aristotle does not deviate from his official account, and that the official account does not have the decisively bad implications others have claimed it to have. These objectionable entailments only obtain on a certain (...) conception of what deliberation is like, and I argue that this conception is not Aristotle’s. Once Aristotle’s own conception of deliberation is understood, the terrible putative entailments clearly do not follow from the official account, and so textually Aristotle remains consistent while conceptually he remains plausible. (shrink)

Currently, there are two bottleneck problems in the research of college students’ entrepreneurial intention and entrepreneurial behavior: lack of comprehensive and systematic theoretical framework and empirical analysis to reveal the role path that affects entrepreneurial intention, and most studies ignore the gap between entrepreneurial intention and behavior. Based on the literature review, this study adopted the Theory of Planned Behavior as the theoretical framework introduced entrepreneurial situational factors and entrepreneurial implementation intention, and constructed a two-step extended entrepreneurial intention–behavior model. The (...) structural equation was constructed using AMOS24.0 to empirically analyze the antecedent variables of college students’ entrepreneurial intention and the factors influencing entrepreneurial behavior. The empirical results showed that expected material possessions, expected social reputation, expected self-evaluation, mission and responsibility, and career development are the antecedent variables of entrepreneurial attitude. Support from families and friends, college teachers’ views, and the role models are antecedent variables of entrepreneurial subjective norms. Professional ability, entrepreneurial ability, entrepreneurial experiences, and personality traits are the antecedent variables of entrepreneurial perceived behavior control. In the formation stage of college students’ entrepreneurial intention, attitude, subjective norms, perceived behavior control, and entrepreneurial situational factors have significant impacts on the formation of college students’ entrepreneurial intention, while entrepreneurial intention, perceived behavior control, and entrepreneurial situational factors have significant impacts on the transformation phase of entrepreneurial behavior. Entrepreneurial implementation intention plays an intervening role between entrepreneurial intention and behavior of college students. (shrink)

Three times in Book 1 chapter 13 of the Nicomachean Ethics, Aristotle says desire partakes of reason in a way. There is a consensus view in the literature about what that claim means: desire has no intrinsic rationality, but can partake of reason by being blindly obedient to the commands of reason. I argue this consensus view is mistaken: for Aristotle, adult human desire has its own intrinsic rationality, and while it is to be obedient to reason, it is not (...) blind obedience, for when reason tells desire to obey, it includes an explanation supporting its order which desire can at least potentially understand. Thus, the nature of human desire, and also of the characteristic interaction of desire and reason, is much different than it is standardly taken to be. (shrink)

This book presents a reading of Martin Heidegger's philosophy as an effort to strike a middle position between the philosophies of Plato and Friedrich Nietzsche. Duane Armitage interprets the history of Western philosophy as comprising a struggle over the meaning of "being," and argues that this struggle is ultimately between materialism and idealism, and, in the end, between atheism and theism. This work therefore concerns the question of the meaning of the so called "death of God" in the context of (...) contemporary Continental Philosophy.. (shrink)

Customer citizenship behavior in the online shopping environment is vital to the success of e-retailers. However, it is unclear whether and how service recovery expectation and recovery justice predict customer citizenship behavior in e-retailing settings. Grounded on the expectation confirmation theory and social exchange theory, this study examined the influence of service recovery expectation and recovery justice on customer citizenship behavior with a serial mediation of recovery expectation confirmation and post-recovery satisfaction. A total of 774 samples from e-shoppers with most (...) impressive and most recent service recovery experience were collected to test the hypotheses using structural equation modeling and bootstrapping procedures. This study reveals that service recovery expectation has a negative impact on recovery expectation confirmation, while recovery justice positively affects recovery expectation confirmation, which is further positively correlated with post-recovery satisfaction and customer citizenship behavior. Moreover, recovery expectation confirmation and post-recovery satisfaction play a serial mediation in the relationship between service recovery expectation and recovery justice, and customer citizenship behavior. Our study contributes to the growing body of customer citizenship behavior literature by offering an alternative perspective to understand what encourage or impede customer citizenship behavior, and expands service recovery literature by combining service recovery expectation and recovery justice into a framework and revealing the expectation–confirmation mechanism through which they influence post-recovery satisfaction in online shopping setting. (shrink)

Outlines four emerging "opportunity trends," including voluntary simplicity, that readers can utilize to surmount social, economic, and environmental challenges ...

Photography in Colorado was encouraged as early as 1861, when newspaper editor William Byers wrote in the Rocky Mountain News, "Secure the shadow, ere the substance perish," and roused the citizenry to take photographs of their families, friends, landscape, homes, and mills in order to document their lives and share them with others. The revised edition of Colorado: A History in Photographs draws on this rich legacy, portraying Colorado's history in images taken from the frontier era to the present, all (...) accompanied by a vivid, updated narrative. Presenting a broad view of countless aspects of life in Colorado and including 270 black-and-white photographs, this book will inform, entertain, and inspire all those who delight in learning more about the history of the Centennial State. (shrink)

Although the presence or absence of a pitch accent clearly can play an important role in signaling the discourse and information structure of an utterance, whether the form of an accent determines the type of information it conveys is more controversial. We used an eye‐tracking paradigm to investigate whether H*, which has been argued to signal new information, evokes different eye fixations than L+H*, which has been argued to signal the presence of contrast. Our results demonstrate that although listeners interpret (...) these accents differently, their interpretive domains overlap. L+H* creates a strong bias toward contrast referents whereas H* is compatible with both new and contrast referents. (shrink)

As an alternative protein product to animal meat, plant-based meat is considered to play an essential role in improving animal welfare and protecting the environment. However, why do a few consumers choose plant-based meat but others do not? Despite the increasing research on plant-based meat marketing, little is known about the psychological mechanism by which plant-based meat marketing affects consumers’ purchasing decisions. We utilize dual-system theory to understand how social media marketing of plant-based meat influences cognitive fluency, customer inspiration, perceived (...) risk, and purchase intention. Four studies show that social media marketing can increase young people’s purchase intention of plant-based meat more than traditional marketing. In Studies 1 and 2, increased intensity of social media marketing can enhance young people’s cognitive fluency and further promote purchase intention. Study 3 explores how cognitive fluency relates to purchase intention through two psychological mechanisms. We suggest that a higher level of cognitive fluency increases customer inspiration and improves purchase intention. However, a lower level of cognitive fluency reduces purchase intention by increasing perceived risk. Study 4 manipulated members’ in-group or out-group status to show a boundary condition for the effect of brand community identity on purchase intention. These studies provide insight into how brand marketers can use social media to promote consumer inspiration and advertising engagement, how managers can offer fluency-increasing mechanisms to ensure a low level of perceived risk, and how enterprise practitioners may want to consider brand community publicity to attract out-group members. (shrink)

Substantial evidence from experimental studies has shown that mating motivation increases men’s financial risk-taking behaviors. The present study proposed a new moderator, men’s past relationship experience, for this well-accepted link between mating motivation and financial risk-taking tendency. Heterosexual young men were randomly assigned to the mating condition and control condition, and they completed a set of financial risk-taking tasks and reported their past relationship experience. A significant main effect of mating motivation and a significant interaction effect between experimental conditions and (...) relationship experience emerged, suggesting that mating motivation increased financial risk-taking tendency only among men who have never been committed in a romantic relationship, rather than those who have had such experience. This moderating effect was replicated in two experiments. The present study contributed to the understanding of individual differences in the relationship between mating motivation and male financial risk-taking. The present findings also have important implications for financial industry and gambling companies to better target clients and advertise their high-risk products. (shrink)

Duane Cady views warism and pacifism as polar extremes on a continuum that embraces a full spectrum of ethical positions on the morality of war and peace. Realizing that he could not intellectually defend the notions of just-war theory, he found that he was a reluctant pacifist. In this new edition of From Warism to Pacifism, Cady continues to expose the pervasive, subconscious warism that is the dominant ideology in modern Western culture. He explores the changes over the last twenty (...) years—from the end of the Cold War to the ongoing “war on terror,” as well as Barack Obama winning the Nobel Prize for Peace. Like racism and sexism, the uncritical presumption that war is morally justifiable, even morally required, misguides our attitudes and institutions. In its place, Cady proposes the development of a positive concept of peace. Citing common objections to pacifist values, he describes peace as something more than the mere absence of war and demonstrates that pacifism is a defensible position. (shrink)

I offer a novel analysis of the relations between Aristotle’s three species of desire - appetite, temper, and wish - and the three things he says in EN 2.3 lead to pursuit - the pleasant, the beneficial, and the noble. It has long been tempting to think that these trios line up with one another in some way, ideally relating their members in one-to-one fashion. One account, by John Cooper, has gathered prominent adherents, but other authors, notably Giles Pearson, have (...) argued we should give up on even trying to correlate the two trios. I attempt to show that the two trios do relate in interesting ways, but not in a way that correlates their members in a one-to-one fashion. Instead, I argue that both appetite and temper are ultimately for the pleasant, while all things that an agent takes as objects of wish are conceived of as either pleasant, beneficial, or noble. This account conflicts with a dominant understanding of the species of desire as differentiated by their objects. I reply defend the view by showing that there is a second criterion for differentiating the species of desire. (shrink)

In the ethical texts, Aristotle claims that all instances of choice (prohairesis) must be preceded by deliberation, but it is not clear why he believes this. This paper offers an explanation of that commitment, drawing heavily from the De Anima and showing that the account emerging from there complements that of the ethical texts. The view is that the deliberative faculty has the capacity to manipulate reasons combinatorially, while the perceptual/desiderative faculty does not, and choice requires the combinatorial manipulation of (...) reasons. (shrink)

Summary The optical quality and properties of over 200 telescopes residing in museums and private collections have been measured and tested with the goal of obtaining new information about the early development of the achromatic lens (1757–1770). Quantitative measurements of the chromatic and spherical aberration of telescope objective lenses were made and are discussed within the context of John and Peter Dollond's description of their efforts to overcome these two optical defects inherent in any single lens. Their work was chronicled (...) in the Philosophical Transactions of 1758 and 1765. An important finding of this investigation is that a particular form of the achromatic lens that has been suggested as being a rare and early form by some investigators, and presumably introduced by Chester Moor Hall, was in fact found to be numerous and present in most museums and many private collections. It is shown that the colour correction of an early eighteenth-century doublet telescope objective is very sensitive to the ratio of the flint to crown glass focal lengths, as well as the variations of the indices of refraction with colour. This sensitivity would preclude any simple recipe for constructing an achromatic lens. The third order theory of spherical aberration of Nevil Maskelyne is reexamined, in which he pointed out that John Dollond developed a theoretical formula equivalent to what today is called geometric third order spherical aberration theory. (shrink)

The discrepancy between measures of preferred and actual participation in decision making was used as a measure of ecological dissonance for an organization and then used to assess its relationship to job satisfaction, job involvement, job alienation, and job formalization. Questionnaires were administered to 143 faculty and staff members of Mississippi State University. Correlational analyses indicated mild relationships between the measures of ecological dissonance and job satisfaction, job involvement, job alienation, and job formalization, thus providing support for ecological dissonance theory (...) (see Miller, Topping, & Wells-Parker, 1989). It was concluded that ecological dissonance in participation in decision making was a predictor of workers’ job satisfaction, job involvement, job alienation, and job formalization. (shrink)

Given the severity of today’s environmental issues, companies are increasingly making green concepts a key component of their operational strategies. As an essential complement to corporate environmental strategy, employees’ green behavior has received attention from all sectors of society. Based on resource conservation theory, this study explores the formation mechanism of employees’ green behaviors in enterprises starting from two green management tools: green human resource management practices and green transformational leadership. Through two-stage questionnaire research, 296 sample data points were obtained, (...) and the research hypotheses were tested by using linear regression analysis. The results showed that green HRM practices in enterprises enhance employees’ green mindfulness and thus stimulate their green behaviors and that green transformational leadership and green self-efficacy play a positive moderating role in the above relationship. These results support the applicability of resource conservation theory in green management and suggest that green HRM practices and green transformational leadership can be used together in the process of green management. (shrink)

For centuries, outside business organizations have sought to enter into business relationships with indigenous populations, often benefitting both parties. However, the power imbalance that foreign settlers had over indigenous peoples often led to exploitative relationships whereby the indigenous people were marginalized and at times treated inhumanely. While the nature of trade and relationships has changed over time, the special status that native tribes enjoy in U.S.A. continues to attract attention from business enterprises. In the past few years, various organizations have (...) found it advantageous to their business interests to engage in transactions with Native American tribes. Three specific examples are described: Allergan transferred patent rights to a tribe to circumvent a U.S. patent review panel; Tesla opened a store and service center on native land in New Mexico to get around the state’s dealership laws; and Lume Cannabis Co. opened retail stores on native lands in Michigan near communities that had decided to not license recreational cannabis stores. All three examples raise questions over the ethics of buying access to native sovereignty. Students are asked to apply ethical theories to try and identify what distinguishes ethical and unethical transactions. (shrink)

This study examines whether an acquirer’s pre-announcement corporate social responsibility (CSR) engagement can provide an insurance-like effect to preserve acquirer returns during the announcement of an acquisition event. Drawing on stakeholder theory and signaling theory, we posit that CSR engagement accrues positive moral capital for an acquirer and sends a positive signal indicating the acquirer’s altruism, both of which temper stakeholders’ negative responses and prevent a reduction in market returns around the announcement of an acquisition. However, high-CSR engagement could backfire (...) when the acquirer makes a hostile takeover announcement. Incongruent signals between high-CSR engagement and the hostile practice are a sign of hypocrisy in the eyes of stakeholders, which can worry investors and hurt acquirer returns. By analysing 1310 acquisition transactions from 2002 to 2012, the results of our event study show that high-CSR acquirers generally enjoy positive acquirer returns during their acquisition announcements, but negative returns when the acquisitions are hostile. These findings support the idea that CSR engagement can provide insurance-like benefits during an event that is often seen as “negative”, while also identifying signal incongruence as an important boundary condition. (shrink)

abstract: Despite the maturing and formalizing of Buddhist-Christian studies as an academic discipline, its practical and pastoral implications are insufficiently addressed. Most of the practical literature to date addresses spiritual care, broadly conceived, within a narrow range of sources and theories. This scoping study identifies three primary resources offered to providers of spiritual care by scholars of Buddhist-Christian studies: an expanded theoretical base for assessment and interpretation, practices for caregiver formation and cultivation, and guidance for care with spiritually fluid people. (...) Scholars of Buddhist-Christian studies could make at least four additional contributions to chaplaincy and spiritual care: a revised telos of care, attention to care as a site of spiritual practice, criteria for salutogenic spiritualities, and refined practices for interreligious and postcolonializing care. These potential contributions require the discipline to carefully consider methodological issues and broaden its range of sources. (shrink)

A recent literature applies economic reasoning to restrict corporate social responsibility (CSR) to profitable opportunities. The underlying theory of the firmassumes widespread public company ownership and a net positive contribution to social welfare in relatively unfettered markets. This modern economic approach posits strict fiduciary responsibility of agents. Management, in this fiduciary role, should have no CSR discretion beyond the requirements of minimalist laws and customary ethics. Any profitable CSR option can be undertaken. Any unprofitable CSR action is defined as discretionary (...) altruism prohibited to fiduciary agents and recommended against for shareowners acting through the corporate form. The modern economic position shifts all unprofitable social issues into the sphere of public policy—which is then influenced by business on the basis of economic self-interest. There are two points of relaxation in this position. First, a firm may need to practice prudential altruism to forestall more costly action by governments and stakeholders. Second, management must consider productivity effects of employee sentiments about social issues and stakeholders. (shrink)

Zero-shot learning is dedicated to solving the classification problem of unseen categories, while generalized zero-shot learning aims to classify the samples selected from both seen classes and unseen classes, in which “seen” and “unseen” classes indicate whether they can be used in the training process, and if so, they indicate seen classes, and vice versa. Nowadays, with the promotion of deep learning technology, the performance of zero-shot learning has been greatly improved. Generalized zero-shot learning is a challenging topic that has (...) promising prospects in many realistic scenarios. Although the zero-shot learning task has made gratifying progress, there is still a strong deviation between seen classes and unseen classes in the existing methods. Recent methods focus on learning a unified semantic-aligned visual representation to transfer knowledge between two domains, while ignoring the intrinsic characteristics of visual features which are discriminative enough to be classified by itself. To solve the above problems, we propose a novel model that uses the discriminative information of visual features to optimize the generative module, in which the generative module is a dual generation network framework composed of conditional VAE and improved WGAN. Specifically, the model uses the discrimination information of visual features, according to the relevant semantic embedding, synthesizes the visual features of unseen categories by using the learned generator, and then trains the final softmax classifier by using the generated visual features, thus realizing the recognition of unseen categories. In addition, this paper also analyzes the effect of the additional classifiers with different structures on the transmission of discriminative information. We have conducted a lot of experiments on six commonly used benchmark datasets. The experimental results show that our model outperforms several state-of-the-art methods for both traditional as well as generalized zero-shot learning. (shrink)

The Organization Department of the Communist Party of China announced the Opinions on Further Regulation on Party and Political Leaders and Cadres Working Part-Time in Enterprises to force the resignation of government officials holding the position of independent director in listed companies. This paper empirically examines the impact of the GID resignation on firm performance using a difference-in-differences model, which is an exogenous event with a “natural experiment.” The study finds that after the promulgation of the Opinions, firms that lose (...) some of their political resources and their corporate performance decreases significantly compared to firms that do not experience GID resignations. A good external governance environment, while somewhat weakening, is not sufficient to offset the negative impact of the loss of political resources on firm performance. This paper further explores the mechanism by which the GID resignation affects firm performance: one important way in which the resignation of GIDs cause the loss of political resources on which the firm's development depends is that the loss of the firm's tax benefits after GID resignation directly leads to a decline in performance; it also leads to a reduction in the firm's financial subsidy income and a reduction in the amount of bank loans, but both of these do not have a significant effect on the decline in firm performance. The study suggests that GIDs play more of a resource-providing “official” role than an “independent director's” supervisory and advisory role in Chinese listed companies. The findings of this paper reveal the phenomenon of “Political-Business Spin” in China, which has some implications for developing countries, represented by China, to improve the independence of the board of directors and the corporate governance. (shrink)

Hamacher, Duane Indigenous Australian practices, developed and honed over thousands of years, weave science with storytelling. In this Indigenous science series, we'll look at different aspects of First Australians' traditional life and uncover the knowledge behind them - starting today with astronomy.

In lieu of an abstract, here is a brief excerpt of the content:Deep Listening and Virtuous Friendship:Spiritual Care in the Context of Religious MultiplicityDuane R. BidwellA monk asked Zen master Yunmen: “What is the teaching of the Buddha’s entire lifetime?” Yunmen answered:“An appropriate response.”1In a pivotal scene from the 1988 film A Fish Called Wanda, con artist Wanda Gershwitz is fed up—finally—with her partner, Otto West. When his jealousy and ersatz intellectualism repeatedly jeopardize their attempts to steal $20 million in (...) diamonds, Wanda yells: “Now let me correct you on a few things, okay? Aristotle was not Belgian. The central message of Buddhism is not ‘Every Man for Himself.’ And the London Underground is not a political movement. Those are all mistakes, Otto, I looked them up.”2 It’s a funny moment, of course. But Otto’s (mis)understanding of Gautama’s teaching demonstrates a challenge in translating a spiritual-religious tradition from one cultural setting to another. Too often, and usually without intention, we are like Otto; we colonize and domesticate unfamiliar ideas, assimilating them into our existing worldview instead of experiencing and accommodating their challenging differences. Otto’s facile appropriation of Buddhism confirms rather than confronts his pre-critical, individualistic, and perhaps Darwinist worldview. A Buddhist caregiver might say that Otto was not “listening deeply” to the myriad voices that shaped his perspective.Similar hazards face someone writing about deep listening in relation to religious multiplicity.3 Deep listening, as a caring practice, “belongs” to the emerging field of Buddhist contemplative care,4 in which it has a technical (although perhaps undertheorized) usage richly informed by Buddhist thought and practice. But when I reflect as a pastoral theologian and spiritual caregiver trained in the Christian traditions of cura animarum, the cure or care of souls, deep listening can become unmoored from its origins. Someone marinated in the discourses and practices of Christian care can easily and perhaps unintentionally conflate deep listening with classic Christian [End Page 3] concepts of care such as the ministry of presence, the practice of unconditional positive regard,5 and the giving of oneself to God for the sake of the care seeker. Although I identify as a Buddhist Christian, habitual Christian views shape my thinking the way a canyon or streambed shapes the flow of water; unless I am attentive to the ways that Buddhist thought and practice seek fissures and carve new channels through the sediment of Christian spiritual care, I risk appropriating or erasing the practices that Buddhist caregivers call deep listening.Mindful of these waters, I want to immerse myself and readers in a particular question: In the context of spiritual care, what happens at the confluence of deep listening and a practitioner’s multiple religious voices? In responding to this question I have three aims: to describe deep listening, to provide a theoretical and experiential account of deep listening in the context of religious multiplicity, and to suggest an image from the Pāli canon that can help practitioners engage religious multiplicity in ways that minimize harm, increase compassion, and realize wisdom. A particular moment in spiritually integrative psychotherapy serves as a touchstone for my reflection; thus, I begin where the canyon creates a slender and fast-moving channel for deep listening: psychotherapy with Julie.6violence, karma, and compassionAt twenty-seven years of age, Julie was a soft-spoken, biracial graduate student who radiated mindful presence. She identifies as Asian American, and with her shaved head and tendency to wear dark colors and dramatic scarves, she might seem a typical LA hipster to other passengers on the commuter train she rode to and from our appointments. One year before our psychotherapeutic work, Julie had been beaten and raped by a boyfriend; subsequent thoughts of suicide led to a brief hospitalization. At that time she was assigned diagnoses of bipolar II and post-traumatic stress disorders. Daily, she swallowed a powerful mood stabilizer; monthly, she visited a psychiatrist. The symptoms of bipolar disorder, substance abuse, addiction, schizophrenia, depression, and suicide were present in her extended family. Julie sought counseling because of tension between what she called her “Buddhist identity” and the mental health diagnoses assigned to her. She said she... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Practicing the Religious Self: Buddhist-Christian Identity as Social ArtifactDuane R. BidwellIt is somewhat paradoxical to write or speak about identity formation in two religious traditions that ultimately deny the reality of any identity that we might claim or fashion for ourselves. In the Christian traditions, a person’s true (or ultimate) identity is received through God’s action and grace in baptism; to foreground any other facet of the self, or (...) to anchor identity in anything but baptism, could be considered a form of idolatry. In the Buddhist traditions human identity is empty, woven not from an inherent or externally granted essence but through the interdependent arising of all things; 1 to cling to self and to identity as independent, enduring, immutable, or autonomous signals a mistaken understanding of reality.2 Indeed, as religious scholar Alice Keefe has written, “belief in the self as independent and self-existent is our fundamental delusion and root poison.” 3Yet day by day most of us experience our identities, including our religious, cultural, and social identities, as neither empty nor erased. On the contrary: they seem to be inscribed with enduring meaning. Knowledge has been chiseled into them through our participation in the rituals and relationships of the world. At times the very fullness of our identities can feel on the verge of overflowing. This sense of dynamic presence and fullness causes our identities to serve as important (and perhaps essential) tools for negotiating the hurly-burly of experience and relationship in the mundane, finite, material world.4 From this perspective, our religious identities are social artifacts, entities and meanings formed in between, or on the margins of, biological selves that are related to one another through communities of practice.5 These communal artifacts may then be interiorized by individuals as resources that can be employed in or offered back to the world—performed, if you will—through particular (and sometimes disciplined) practices.6The primacy of social process in creating and maintaining religious identity implies that community remains central to the process of fashioning the religious self in contemporary Buddhist and Christian practice. If this is true, it raises, of course, important questions about our understandings of ecclesiology and the nature of the sangha, theological anthropology and Buddhist understandings of the person. These questions [End Page 3] deserve to be answered, but they are too broad to be addressed here. My more modest intention is to contribute to generative conversation about religious identity formation by illustrating how my own religious identities as Buddhist and Christian have been practiced and performed as social artifacts in two particular instances. In a secondary sense, this essay serves as a reflection on pastoral work in a multifaith context, something “much needed in the Buddhist-Christian studies milieu.” 7Given the diverse academic approaches to Buddhist-Christian studies, it seems wise to begin by describing my own background and approach. By training I am a pastoral theologian, someone who seeks to understand critically the richness and complexity of human experiences and then to respond with appropriate, faithful, and effective acts of care. The psychological meta-theory of social constructionism serves as a primary conversation partner for my work; it invites me to ask “not what goes on ‘inside’ people, but what people go on inside of.” 8 For pragmatic reasons I tend to utilize David Tracy’s mutual critical (or revised) correlational method,9 and in the dialectic between understanding human experience and responding to it, I privilege liberationist theologies and religio-ethical norms of justice, love, and wisdom. My practice as a spiritual director and pastoral counselor seeks to promote practices of freedom for all people.10As a minister in the Presbyterian Church (USA) I am accountable to the Reformed tradition of Christian theology. My formal theological education occurred in the ecumenical context of a divinity school affiliated with the Christian Church (Disciples of Christ) and at a diocesan seminary affiliated with the contemplative Anglican tradition. My informal training in Buddhist philosophy and practice occurred in the Theravada traditions of Southeast Asia, primarily through five years of participation in an immigrant congregation and weekly study with Thich Phap Nhan, a Vietnamese monk... (shrink)