Job insecurity and creativity: The buffering effect of self‐affirmation and work‐affirmation

It is well documented that job insecurity is a detrimental work stressor. The literature aimed at counteracting the adverse outcomes of job insecurity has focused on either individual differences, which are less amenable to modification, or organizational‐level interventions, which largely depend on organizational initiatives. This study introduced a self‐affirmation intervention to working adults and examined whether self‐affirmation could weaken the negative association between job insecurity and creativity. In order to enrich self‐affirmation theory and increase the applicability of the intervention to the workplace, this study also investigated whether work‐affirmation could attenuate the negative relationship between job insecurity and creativity. In a quasi‐experiment with employees recruited from Mturk, I found that a negative link between job insecurity and creativity, but not among those who were given an opportunity to affirm one's value (i.e., self‐affirmation) or one's work (i.e., work‐affirmation).     

Identity affirmation and social movement support

It is argued that the power of collective identification to mobilize people for collective action such as social movement support derives at least partly from processes of identity affirmation. The hypothesized identity‐affirming function of social movement support is tested in two laboratory experiments which revolve around collective identity as a supporter of the peace movement. In Experiment 1, we predicted and found that people who strongly identified with the peace movement showed more movement support (i.e. made more monetary donations to the peace movement) under conditions of uncertain as opposed to certain possession of identity as a movement supporter. In Experiment 2, we replicated this finding, but also found, in accordance with the notion of substitution, that the mobilizing effect of uncertain collective‐identity possession was undermined when an identity symbol was available that could function as a surrogate for more costly identity‐affirming behaviour. Further conceptual and social implications of the identity‐affirming function of social movement support are discussed. Copyright © 2007 John Wiley & Sons, Ltd.     

Religious thought and behaviour as by-products of brain function

Religious concepts activate various functionally distinct mental systems, present also in non-religious contexts, and 'tweak' the usual inferences of these systems. They deal with detection and representation of animacy and agency, social exchange, moral intuitions, precaution against natural hazards and understanding of misfortune. Each of these activates distinct neural resources or families of networks. What makes notions of supernatural agency intuitively plausible? This article reviews evidence suggesting that it is the joint, coordinated activation of these diverse systems, a supposition that opens up the prospect of a cognitive neuroscience of religious beliefs.     

Varieties of Religious Experience:Continuity and Change in Religious Involvement

ABSTRACT The intent of the present study was to determine whether the selective aggregation of background data subgroups could be used to identify and control for differences across persons in the meaning of religious involvement. After background data subgroups had been clustered based on similarity in the variables related to religious involvement, two clusters were identified. One cluster contained individuals whose religious involvement was characterized by a functional, instrumental orientation, while the other was composed of individuals whose religious involvement was characterized by an affective, expressive orientation. Subsequently, causal models intended to describe continuity and change in religious involvement were constructed using individuals assigned to each cluster. It was found that different models were required to describe continuity and change in religious involvement in the instrumental and expressive clusters.     

Asymmetry in the estimation of interpersonal distance and identity affirmation

An asymmetry effect is known to exist in the estimation of interpersonal distance, depending on whether the point of reference for the estimation is the subject (‘How far are the others from you?’) or the others How far are you from the others?). It looks as though, through the effect of a self-centring schema, subjects feel that others occupy their own space more than they occupy the space of others. A self-centring schema has also been found in many other processes involving judgment or comparison of oneself and others. It is generally interpreted as a sign of the affirmation and defence of personal identity. The three experiments reported here attempt to relate the asymmetries in the distances perceived between persons represented on a map to the following three areas in which one's sense of personal or group identity is involved: (1) in the perception of one's own specificity with respect to others (or of the specificity of the group to which one belongs with respect to other groups) (experiment 1), (2) in one's ability to put oneself in the place of others (exocentrism) (experiment 2). and (3) in the individuation of oneself by others (experiment 3). The results of these three experiments lead us to believe that it is indeed the processes of identification and affirmation of personal and group identity - along with the underlying categorization processes — that are the source of the asymmetries observed in interpersonal distance estimation. The consistency of the data obtained in different situations also validates the technique used for estimating interpersonal distance.     

宽容:宗教自由及宗教对话的前提

"宽容"(tolerance)出现于16 世纪,即在宗教教派分裂的历史语境下,从拉丁语和法语中借用而来.在此种生成语境下,这个词最初的含义比较狭窄,意味着对异己信仰的容忍.在16 和17世纪,宗教宽容渐渐变成了一个法律概念,各国政府颁布了倡导宽容的法律条文,规定官员和守法的信徒们在与宗教少数派的交往中,必须采取宽容态度.这样,从执政者颁布的、要求对另类信仰者及其实践采取宽容态度的法令中,逐渐衍生出一种普世的道德心态与行为准则,它允许一定条件下的充分自由和不同观点的共存,这种道德心态与行为准则就是我们通常所理解的"宽容".     

Ritual and Heroism: A Study in Cross Cultural Religious Practices and Religious Personalities

In this article, the author argues that heavily ritualized cultures need heroic religious personalities to sustain their hierarchical structures. The religious hero becomes the central symbol of what is socially peripheral in the culture, and though these heroes are thought to perform superhuman altruistic deeds, they actually are the cornerstone of the maintenance of oppressive social orders. While the heroic or resigned religious posture is a legitimately religious posture, the author argues for the superiority of an aesthetic religious posture in light of anthropological and psychological studies of religion.     

Profiling Religious Maturity: The Relationship of Religious Attitude Components to Religious Orientations

This study examined the relationships between religious orientation and components of religious attitudes. Religious orientation was measured using Batson, Schoenrade, and Ventis' (1993) Religious Life Inventory. Affective, cognitive, and conative components of attitudes toward religious beliefs and practices were measured using an instrument constructed for the study. Participants were undergraduate students from four educational institutions in the United States. Systematic relationships were found among the dimensions of religious orientation and the components of religious attitudes. Means and Quest orientations had very similar profiles, characterized by high Cognition scores and relatively low Affect and Conation scores. By contrast, modestly low Cognition scores and significantly high Affect and Conation scores characterized the profile of the Ends orientation. Results are discussed in terms of the concept of mature religiosity.     

Searching for Religious Eroticism: The Solitary and the Ocular in Gay Religious Studies

Abstract

In this article Jay Johnson responds to the previous papers which have argued for the religious significance of particular forms of gay eroticism. Jay is critical of the definitions of religions employed, which he believes are far too broad to be helpful. He also questions the assumption, which he believes to be prominent in the work of many gay scholars of religion, that for gay men ‘our eroticism is our religion’. Jay makes the point that this is an extravagant claim that may contribute to a near narcissistic obsession with the male form which is already a dangerous undercurrent in Western theology. However, he nevertheless believes that the papers he critiques are reaching, through the vehicle of religious eroticism, towards an intense longing for communion. This, Christians believe, results from God's own desire for humanity which finds its resolution through incorporation into the erotic community of the body of Christ.     

Religious Homogamy and Marital Satisfaction in South Korea: Exploring Variations across Religious Groups

This study examines whether and how the association between religious homogamy (i.e., whether spouses have the same religious affiliation) and marital satisfaction varies across religious affiliations by utilizing a unique context that four large religious groups (i.e., Buddhists, Protestants, Catholics, and religious nones) coexist in South Korea. Our results show that while religious homogamy has a positive relationship with marital satisfaction among Protestants and Catholics, there is no such association among Buddhists. This study also reveals that higher levels of religious attendance intensify the positive relationship between religious homogamy and marital satisfaction only among Protestants. Moreover, religious heterogamy is positively associated with marital relationships among religious nones compared to religious homogamy. However, this pattern held only for religious nones who married Buddhists or Catholics. We discuss the implications of our findings for research on religion and marriage from cross-cultural perspectives.     

文化多样性与宗教认同——民和三川地区土族宗教的多样共存性考察

族群原生性至少部分是宗教性的,它们经常会表达在宗教的话语中,影响原生性的情感认同.本文所研究的土族在与汉、藏、蒙古等多民族的互动中,也在文化上受到这些民族的一些影响,从而发生部分涵化.探讨民族认同与宗教认同中居住格局的重要影响,以及宗教信仰的复杂性和变异性.凡多民族杂居地区的民族关系是否融洽、能否和谐共处,与中央和地方政府如何正确处理、引导宗教信仰和民族区域自治政策的完善与否有着密切联系.