Gratitude and parents' rights over their children's religious upbringing

Although most parents claim their children owe them obligations of gratitude, there has been no attempt to analyze gratitude as a basis for parental rights over children's religious upbringing. Parents' provision of benefits to their children in an altruistic fashion requires that children ought normally to honor parental requests that they participate in religious rituals and attend sectarian education. However, the limits on parental altruism and the self‐defeating nature of extreme demands for requital of gratitude suggest that gratitude is not a sufficiently strong basis to justify the rights of parents to prevent their children's exposure to religious beliefs inconsistent with their own. The state acts consistently with children's obligation of gratitude when it offers an education providing children the right to exit their religious communities, but not when it seeks to promote radical religious autonomy.     

The effects of religious socialization and religious identity on psychosocial functioning in Korean American adolescents from immigrant families

This study examined religious identity as a mediator and moderator between religious socialization by parents, peers, and religious mentors and psychosocial functioning (i.e., social competence, internalizing and externalizing behavior problems) among 155 Korean American adolescents. Religious socialization by parents and peers were positively associated with adolescents' religious identity and social competence. Religious identity fully mediated the relationship between religious socialization by parents and social competence, and partially mediated the relationship between religious socialization by peers and social competence. A competing model with religious identity as a moderator found adolescents with low religious identity showed significantly more externalizing behavior problems when they received more religious socialization from parents.     

Long-term effects of covert face recognition

Covert face recognition has previously been thought to produce only very short-lasting effects. In this study we demonstrate that manipulating subjects' attentional load affects explicit, but not implicit memory for faces, and that implicit effects can persist over much longer intervals than is normally reported. Subjects performed letter-string tasks of high vs. low perceptual load (Lavie, N. (1995). Perceptual load as a necessary condition for selective attention. Journal of Experimental Psychology: Human Perception and Perfomance. 21, 451-468.), while ignoring task-irrelevant celebrity faces. Memory for the faces was then assessed using (a) a surprise recognition test for the celebrities' names, and (b) repetition priming in a face familiarity task. The load manipulation strongly influenced explicit recognition memory, but had no effect on repetition priming from the same items. Moreover, faces from the high load condition produced the same amount of priming whether they were explicitly remembered or not. This result resolves a long-standing anomaly in the face recognition literature, and is discussed in relation to covert processing in prosopagnosia.     

The religious physician

In order to understand what it means to be a physician, we must, according to Dr. Edmund Pellegrino, analyze four words that capture the essence of the medical enterprise: profession, patient, compassion, and consent. The resultant model provides a rational and secular basis upon which the Jewish or Christian physician can then build an understanding of medicine in its peculiarly religious form. This religious form is likewise characterized by four words: vocation, neighbor, love, and covenant. An analysis of these words provides a model of and for the religious physician.     

Understanding religious behavior

The attached (to mother) fetus-infant finds his religious expression in Buddhism. The attached (to group) juvenile finds his religious expression in Judaism and other tribalisms. The attached (to spouse) adult finds his religious expression in agnosticism and secularism. Attached phases are placid and of progressively decreasing emotional intensity. The three detaching phases are hurtful and hence soteriological, and are also of progressively decreasing emotional intensity. The toddler-young child finds his religious expression in Christianity, the adolescent in atheism and/or Marxism, and the aged, sick or dying plucks at any religious or secular aid.He has written numerous papers on aspects of child care, medical history, interrelations between medicine and religion, and between Judaism and Christianity.     

Long-term effects of prior experience in attenuating amnesia

In Experiment I, prior experience with passive-avoidance training followed by latent extinction was given 1, 3, 5, or 15 days before criterion (re) training and an amnesic treatment. It produced nearly complete protection from retrograde amnesia at the three shorter intervals; at the longest interval, amnesia was present but less severe than in a control group without the familiarization. In Experiment II, prior experience was given 1, 5, or 15 days before a noncontingent shock and an amnesic treatment. Evidence of a reactivation of memory was obtained only at the longest interval. Thus, familiarization and reactivation seem to represent different processes. The results are interpreted as consistent with explanations stressing the disruption of retrieval in retrograde amnesia.     

Long-term effects of cerebellar pathology on cognitive functions

Twelve patients with circumscribed chronic neocerebellar lesions but without CT-evidence of forebrain damage (other than the effects of shunting) were investigated for deficits of cognitive functions. Two different mechanisms were considered as possible causes of cognitive impairment: (1) Damage to the dentato-thalamo-cortical projection leading to impairments of cortical functions, and (2) prolonged intracranial pressure resulting in diffuse forebrain damage and subcortical dementia. Patients with lesions in the left neocerebellum showed deficits in cognitive operations in three dimensional space, consistent with the right forebrain dominance for spatial functions. Prolonged intracranial pressure, on the other hand, resulted in a mild overall cognitive impairment.     

Authoritarianism and religious identification: Response to threats on religious beliefs

The present study illustrates the impact of threat and authoritarianism on individuals and their respective belief systems within a Christian framework. Participants completed Altemeyer's Right-Wing Authoritarianism (RWA) Scale, the Religious Fundamentalism Scale, the Questions and Doubts about Religion Scale, and the Behavioral and Faith Scale. Participants also read a threat- or non-threat-inducing article concerning the crisis of the Catholic Church. Results showed that individuals with high RWA scores demonstrated a greater support for religious fundamentalist ideals, reported less doubts regarding their religious beliefs, and identified more strongly with their religion than did those with low RWA scores. Furthermore, participants who were exposed to threat, regardless of individual level of authoritarianism, scored higher on a measure of religious fundamentalist ideals and identified more strongly with their respective religions than those who were not exposed to a threat. Most importantly, individuals high in authoritarianism who were exposed to threat demonstrated greater support for religious fundamentalist ideals, reported fewer doubts, and more strongly identified with their religion than those individuals with high levels of authoritarianism who were in the non-threatening article condition.