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This article provides a critical reading of Alaa Al Aswany's novel The Yacoubian Building (2002), evoking important questions about the nature of terrorism in Egypt and how young men are transformed into religious fanatics. While certainly not excusing terrorists' violent acts, we try to use the novel as a guide to understand what makes a terrorist tick. The novel invites us to witness the fall into the abyss of terror of a young man who dreams of being a policeman. The novel shows that while Taha struggles to change his fate, he faces marginalisation, police corruption, oppression and torture, which finally set him on the path to violence. The paper thus uses the novel as a focal point to broaden our understanding of who a terrorist figure is. Furthermore, we are interested in the literary representations of terrorism and why this novelist chooses terrorism as a main structuring element. By offering a qualitative, different understanding of the fundamental aspects of terrorism, we try to reveal that while it is the terrorist's finger that pulls the trigger, there is a disorienting history of social, political and economic circumstances behind each bullet. The paper concludes that Al Aswany neither demonises nor offers an apology for extremists. He simply presents them as humans so that we can understand what they are angry about. [ABSTRACT FROM AUTHOR]

This commentary is about two papers on the relations between the neuroscience and the physics of time. One is by Buonomano & Rovelli, entitled 'Bridging the neuroscience and physics of time' and the other one is by Gruber, Block & Montemayor, entitled 'Physical time within human time'. The present commentary takes the form of an interview of Remy Lestienne, who published a book on the work of Whitehead, related to the two papers cited above. [ABSTRACT FROM AUTHOR]

This paper tests whether or not psychological type preferences predicted the extent of liberal versus conservative attitudes towards a range of controversial moral issues among 3,515 clergy and laity from the Church of England who took part in the 2013 Church Times survey. Summated rating scales were produced from Likert items related to four different issues: same-sex relationships, the ordination of women, divorce and remarriage, and cohabitation. After allowing for general theological stance, psychological type preferences for sensing over intuition and thinking over feeling were significantly associated with more conservative attitudes. For theological liberals, sensing types had slightly more conservative moral attitudes, on average, than did intuitive types, but there was no difference among theological conservatives. For theological conservatives, thinking types had slightly more conservative moral attitudes, on average, than did feeling types, but there was no difference among theological liberals. [ABSTRACT FROM AUTHOR]

This paper inquires into the necessity and limits of what Edmund Husserl calls a "pure" phenomenological psychology. It argues that there may be merit to this notion as a kind of philosophical psychology, the notion of purity in clinical psychology would unnecessarily limit the kinds of factors that the psychologist must take into account in understanding and treating most of the psychological conditions the therapist faces. The paper suggests that phenomenological psychology nonetheless has value in providing a counter-balance to naturalistically inclined psychology that for its part neglects the meaning of various life events for the agent and can serve as means of critical reflection on the operative concepts guiding psychological practice. It can also help correct a deterministic tendency in modern psychology that does not take seriously enough human beings' capacity for self-reflection and for self-responsibility that can often serve as key elements in psychological therapy and healing. [ABSTRACT FROM AUTHOR]

This paper describes interdisciplinary, practical work in physics classes aimed at the study of time perception. The experimental part includes the evaluation of minute intervals by a person who relies on an internal sense of time. This lab is done in pairs: the experimenter and the tested person. The paper suggests that certain topical, interdisciplinary issues – issues typically excluded from physics and psychology courses – are a means toward interaction of two radically different branches of knowledge (physics and psychology) within the educational process. Such use of interdisciplinarity increases both the students' interest in physics and the quality of physics education. The paper also summarizes and offers for dispute some additional results (quantitative data) about types of time perception. Most students (over 250) demonstrate underestimation and overestimation of time intervals: tachychronia ("accelerated" time sense) and bradychronia ("decelerated" time sense). [ABSTRACT FROM AUTHOR]

This paper explores some possible contributions analytical psychology may make to theorising racial hybridity. Already a 'hybrid psychology', Lu suggests that analytical psychology is particularly well-positioned to speak to the specific experiences and challenges posed by multiraciality. In particular, Lu critically reflects on his hopes, fears, and fantasies that have arisen with the birth of his multiracial children, which may in turn act as a springboard to greater depth psychological reflections on the unique and equally 'typical' experience of raising mixed-raced children. Such concerns have been articulated by others such as Bruce Lee, who faced the challenge of raising multiracial children amidst a backdrop of racism in the Unites States. This paper critically assesses possible ways in which racial hybridity may be theorised from a Jungian perspective and argues that a Post-Jungian approach must reflect the flexibility and fluidity of hybridity itself. [ABSTRACT FROM AUTHOR]

The sense of supernatural agency constitutes a defining characteristic of the religious sphere of life. But what accounts for the continued cross-cultural recurrence of this psychological phenomenon over the course of human history? This paper reviews evidence indicating that the source of panhuman or universal cognitive patterns of thought and behaviour such as this lies in the common characteristics of the evolved human mind. Further, that the sense of the supernatural is constituted by a unique combination of commonly recurring cognitive processes that together give rise to a panhuman conviction in the reality of supernatural agencies able and (when minded) willing to assist each individual in situations deemed beyond the capacities of that individual. These cognitive processes are driven most acutely by existential anxiety in response to extrinsic physical, economic and social pressures indicating that religiosity is best understood as a social-psychological phenomenon. [ABSTRACT FROM AUTHOR]

The cognitive science of religion (CSR) is distinctive in its systematic methodology and its interdisciplinary nature. In the field of the study of religion, however, scholars are hardly receptive to CSR because of its "scientific" nature. The reason for this is that CSR is understood as distinct from other studies, nevertheless it has humanistic backgrounds. In order to investigate the intellectual backgrounds of CSR, the paper will describe the initial development of CSR by introducing researches and academic cooperation in the period from the 1990s to the early 2000s. Moreover, by examining academic contexts, what the emergence of CSR brought about to the study of religion will be clarified. CSR emerged as a result of the debate between modernist and postmodernist, connecting various views and resulting in a great shift in the intellectual landscape. This interdisciplinary role can be seen as the most important achievement of CSR. [ABSTRACT FROM AUTHOR]

This paper brings both textual and ethnographic considerations to bear on Ibn Abī Ṣādiq's (d. 1068/470H) medico-philosophical commentary on the Hippocratic Apho-risms. He considers cases of madness and absence of pain in order to discuss the problem of ikhtilāṭ al-ʿaql (mental derangement) and its relation to the body, soul, and spirit. Focusing on ikhtilāṭ offers a space to examine an important configuration at the limit of the physical, the metaphysical, and spiritual. Ultimately, a close reading of Ibn Abī Ṣādiq's commentaries moves toward a theoretical psychology (a theory of the soul) and a medico-philosophical language of the subjective experience of pain. [ABSTRACT FROM AUTHOR]

Some have argued for the relevance for normative ethics of empirical research in international relations on the origins and role of moral norms. Building on such arguments, the paper considers the relevance of contemporary research in moral psychology and neuroscience for the ethics of war. Research in those fields has implications for our understanding of the sources and nature of moral beliefs and judgement, and thus may shed light on efforts to morally bound violence. In this chapter I consider how such research helps us understand the norm of non-combatant immunity, and explore the implications for understanding the effectiveness of such norms and for normative practice. [ABSTRACT FROM AUTHOR]

This editorial introduction briefly summarized the general information and keynote topics of 17th International Multisensory Research Forum (IMRF 2016), which was held in Suzhou, China on June 15-18, 2016. In this IMRF2016 Multisensory Research special issue, seven papers have been collected. Some topics represent mainstream, traditional studies, while others show a range of multidisciplinary approaches. We categorized the main topics in this issue to four aspects: expertise in multisensory timing, neuronal signatures underlying cross-modal correspondence, coupling between perception and action, and lastly, a revisit of the principles for multisensory segregation and integration. [ABSTRACT FROM AUTHOR]

Peter Simons has been rather alone in the modern philosophy of mathematics to argue that the natural numbers should be regarded as properties of multitudes or collections. This paper, however, sides with Simons, but it modifies his property view by adding the notion of imposed collection boundaries and accepting fictional collections. Although partly inspired by the Husserl of Philosophy of Arithmetic, Simons dismisses Husserl's talk of psychological acts of collective combination, but this paper saves them by dressing them in modern cognitive clothes. Hereby, a reasonable partially constructivist notion of the natural numbers emerges. [ABSTRACT FROM AUTHOR]

Galen is criticized for combining Plato’s tripartition-cum-trilocation of the soul, in which each part constitutes its own source of motivation, with the demand that the faculty of voluntary motion is limited to the rational part, being the only one located in the brain and having access to the relevant nerves. While scholars have concentrated on small nerves as connective organs, this paper focuses on the pneuma, blood and innate heat. When the latter is increased, the irrational parts can affect the brain’s function to such an extent that the rational part’s volitions are reduced to their own desires. [ABSTRACT FROM AUTHOR]

The claim that it is always good to be reasonable can be understood to mean either that being reasonable is always better than being unreasonable all things considered or that being reasonable is better than being unreasonable in at least one respect. This paper tries to evaluate both claims and argues for the second, weaker thesis while dismissing the first. To do this, two distinct ideas contained in our every-day understanding of reasonability are distinguished and formulated more precisely. It is then argued that, regardless of which idea we take to be fundamental, being reasonable is always good in at least one respect, though not always good all things considered. [ABSTRACT FROM AUTHOR]

Alfred Schutz is, without a doubt, one of the phenomenologists that contributed the most to the reflection on how to apply insights from phenomenological philosophy to the, empirical and theoretical, human and social sciences. However, his work tends to be neglected by many of the current advocates of phenomenology within these disciplines. In the present paper, I intend to remedy this situation. In order to do so, I will systematically revisit his mundane and social-scientifically oriented account of phenomenology, which, as I shall show, emerges from a theoretical confrontation with the Husserlian distinction between transcendental phenomenology and phenomenological psychology. [ABSTRACT FROM AUTHOR]

This paper is intended as a ‘practice’ in fostering the self-awareness of the Jungian community(ies) to stimulate what Andrew Samuels described as its ‘political energy’ – an energy that can be activated in intimate or larger group settings, which benefit from dynamic interactions and immediacy of affect. Such energy can also be generated remotely by appealing to the intellect and imagination. Here, I aim to activate political energy using what Joseph Henderson termed a ‘psychological attitude’ – that is, focusing on intervention and the potential for improvement. I invite us to consider what factors constrain and enable our political energy, with a view to understanding its nature more generally. This in turn will offer useful insights that we can integrate into our psychology. [ABSTRACT FROM PUBLISHER]

Mullā Sadrā Shïrāzi (d. 1636) subscribes to the Avicennian view according to which the human subject is always and fully aware of herself. At the same time, his eschatology hinges on the Qur'ânic motif of the soul as a closed book that is first opened on the Final Day, that is, on the idea that each soul's share in the afterlife should be understood as the full revelation of the soul's true nature to itself. The two ideas thus have seemingly contradictory entailments: the soul is fully aware of and transparent to itself, but at the same time it has aspects that can remain opaque to it, at least in this life. The task of this paper is to investigate whether §adrä can coherently hold on to the two ideas, and what kind of revisions this requires him to make to the received concepts of self and self-awareness. [ABSTRACT FROM AUTHOR]