The ability of bilingual individuals to manage two competing languages is assumed to rely on both domain-specific language control and domain-general control mechanisms. However, previous studies have reported mixed findings about the extent and nature of cross-domain generality. The present study examined the role of language dominance, along with bilingual language experience, in the relationship between word recognition and domain-general cognitive control. Two single-language lexical decision tasks and a domain-general flanker task were administered to bilinguals who live in the sociolinguistic (...) context of a minority and a majority language, namely, Uyghur and Chinese, respectively. The results showed a diversity in language dominance patterns with better performance in L2 than L1 in the recognition modality, even for participants who self-identified as globally being dominant in L1. This finding reflected all bilinguals’ self-evaluation that their preferred language for reading was L2, suggesting that language dominance is dynamic, depending on what language modality is measured. Furthermore, it was found that an earlier onset age of L2 acquisition and a higher across-modality dominance in L2 were related to faster L2 word recognition. When self-reported language dominance was operationalised as a grouping variable, it was further found that both across-modality L1- and L2-dominant bilingual participants demonstrated a significant relationship between L2 word recognition and domain-general monitoring control, while only L1-dominant bilinguals additionally tapped into inhibitory control, indexed by the flanker effect during L2 word recognition. These findings suggest that language dominance has an impact on the extent and nature of the overlap in control mechanisms across specific linguistic and domain-general cognitive domains and add evidence to a domain-general monitoring account of bilingual word recognition. (shrink)

The relationship between the universal and the particular church was the subject of a comprehensive public debate between two German bishop theologians, namely Joseph Ratzinger and Walter Kasper. The debate was initially occasioned by an official document issued by the Congregation for the Doctrine of the Faith on the church as communion . The debate has clearly exposed ecclesiology’s complexities and tensions. Ratzinger taps biblical and theological sources in order to valorise unity or universality in an era of farreaching pluralisation. (...) His argumentation culminates in an endeavour to counter unilateral and horizontal ecclesiologies with an axiomatic ‘ontological and temporal primacy of the universal church over the particular churches’. Kasper recognizes genuine dangers in the one-sided ‘horizontalisation’ and fragmentation of ecclesiology. Rooted in his pastoral and oecumenical experience, he is of the opinion that the theological space created by Vatican II for the particular churches and the diocesan bishops should be claimed to the full. He detects a centralistic deformation of Vatican II in Ratzinger’s axiom. For Ratzinger Kasper’s standpoint can be the first step in an empirical reduction of ecclesiology. In this contribution, I have tried to demonstrate that Kasper’s ecclesiological perspective cannot be suspected of ‘de-theologisation’. Indeed, ‘re-theologisation’ can be understood as the central theme of his theology. The problem of determining the relationship between the universal church and the particular churches is given concrete form in the problem of determining the relationship between the office of bishop, the college of bishops in union with the pope, and the Petrine office. Kasper’s insistence on a legitimate degree of latitude for diocesan bishops does not imply that his goal is to decentralise the Petrine office both theologically and pastorally. At a certain moment in the debate, both theologians recognized that their differing perspectives were more a matter of theological opinion than of essential doctrinal conflict. Their mutual support of the idea of the ‘priority of internal unity’ is a crucial and unmistakable key concept for the correct understanding of the debate. (shrink)

IN the recently published Life by I.eslie Stephen of his brother, Fitz- James, there is an account of a school to which the latter went when he was a boy. The teacher, a certain Mr. Guest, used to converse with his pupils in this wise: "Gurney, what is the difference between justification and sanctification?- Stephen, prove the omnipotence of God " etc. In the midst of our Harvard freethinking and indifference we are prone to imagine that here at your good (...) old orthodox College conversation continues to be somewhat upon this order; and to show you that we at Harvard have not lost all interest in these vital subjects, I have brought with me tonight something like a sermon on justification by faith to read to you, --I mean an essay in justification of faith, a defence of our right to adopt a believing attitude in religious matters, in spite of the fact that our merely logical intellect may not have been coerced. 'The Will to Believe,' accordingly, is the title of my paper. (shrink)

U clanku se razmatra znacaj slobode za doba prosvetiteljstva, kao i veze izmedju filozofije prosvetiteljstva i liberalne teorije. Stavise, autorova centralna teza je da svetlost koja je pocela da osvetljava razum u dobu prosvetiteljstva vise nije imala nista ni sa Bogom, ni sa prirodom, vec samo sa ljudskom slobodom. Kao sto je Entoni Esli Kuper, treci erl od Seftsberija, zapazio u jednom od svojih pisama, sloboda je svoje svetlo prvo prosula po Nizozemskoj i Engleskoj. Autor takodje osporava tezu koju (...) je nedavno izneo Dzonatan Irving Izrael u svojim knjigama Radikalno prosvetiteljstvo i Osporeno prosvetiteljstvo da je pokret radikalnog prosvetiteljstva u 18. veku bio skoro iskljucivo inspirisan politickom i religijskom filozofijom Nizozemca Baruha de Spinoze. Iako je Spinozin doprinos radikalnom prosvetiteljstvu jasan i evidentan, on se takodje moze tretirati i kao mislilac koji je inspirisao neke struje umerenog prosvetiteljstva, pa cak i protiv-prosvetiteljstva. PR Projekat Ministarstva nauke Republike Srbije, br. 149029 i 179049: Prosvecenost u evropskom, regionalnom i nacionalnom kontekstu - istorija i savremenost i Politike drustvenog pamcenja i nacionalnog identiteta - regionalni i evropski kontekst. (shrink)

IN the recently published Life by I.eslie Stephen of his brother, Fitz-James, there is an account of a school to which the latter went when he was a boy. The teacher, a certain Mr. Guest, used to converse with his pupils in this wise: "Gurney, what is the difference between justification and sanctification?- Stephen, prove the omnipotence of God " etc. In the midst of our Harvard freethinking and indifference we are prone to imagine that here at your good old (...) orthodox College conversation continues to be somewhat upon this order; and to show you that we at Harvard have not lost all interest in these vital subjects, I have brought with me tonight something like a sermon on justification by faith to read to you, --I mean an essay in justification of faith, a defence of our right to adopt a believing attitude in religious matters, in spite of the fact that our merely logical intellect may not have been coerced. 'The Will to Believe,' accordingly, is the title of my paper. (shrink)