The Roles of Altruism,Free Riding,and Bandwagoning in Vaccination Decisions

Because vaccines can reduce the ability to transmit a contagious disease to others as well as the ability to contract a disease, the decision to vaccinate might be motivated in part by patients′ tendencies to act altruistically or, alternatively, to free ride on the vaccination decisions of others. We hypothesized that altruism and free riding motivate decisions to obtain vaccination, that individuals can be persuaded by the way questions are framed to free ride or to act altruistically, and that some individuals make vaccination decisions by "jumping on the bandwagon" and doing what most other people do. Four-hundred and seventy-two subjects answered whether they would agree to be vaccinated against a contagious disease under six different hypothetical scenarios. Regression analysis provides evidence that altruism (p < .001), free riding (p < .001), and bandwagoning (p < .001) are significant motivators in the decision to undergo vaccination. Frames stressing the opportunity to free ride increase free riding. Frames stressing altruism do not increase altruism. If generalizable to other settings, these results suggest that public health programs to increase vaccine usage should stress high vaccination rates.     

中国教会应是一个宣讲和服务的教会——读“服务社群”专栏有感

2002年6月份中国教会成立的“社会服务部”,这是的远象:上帝的旨意不断地穿透在历史中,我们在爰 中国教会社会服务事工更为规范、有序化的重要标志。凸显了一个有生命力的教会,必然应有的激励中,哪怕是对最微弱人群的服事,也使我们真切的感悟,要认识上帝就必须事奉他。     

Carbon Sink Conservation and Global Justice: Benefitting,Free Riding and Non-compliance

It is often assumed that in order to avoid the most severe consequences of global anthropogenic climate change we have to preserve our existing carbon sinks, such as for instance tropical forests. Global carbon sink conservation raises a host of normative issues, though, since it is debatable who should pay the costs of carbon sink conservation, who has the duty to protect which sinks, and how far the duty to conserve one’s carbon sinks actually extends, especially if it conflicts with other duties one might have. According to some, forested states like Ecuador have a duty to preserve their tropical forests while the rich states of the global North have a duty of fairness to compensate states like Ecuador for the costs they incur. My aim in this paper is to critically analyse this standard line of argument and to criticise its validity both internally (i.e. with regard to its normative conclusion based on its premises) and externally (i.e. with regard to the argument’s underlying assumptions and its lack of contextualisation). As I will argue, the duty to conserve one’s forests is only a particular instantiation of a wider, more general duty to contribute towards global climate justice for which the context in which one operates (e.g. whether other agents are complying with their duties of global climate justice or not) matters significantly.     

Mosques,Churches, and Civic Skill Opportunities in Indonesia

This article examines the role of houses of worship as institutions where individuals acquire civic skills that can be deployed for political participation in the world's largest Muslim‐majority democracy: Indonesia. Drawing on participant observation and interviews in Muslim, Protestant, and Catholic religious communities in Yogyakarta, Indonesia, this article investigates three questions: (1) What opportunities exist for individuals worshipping in Indonesian churches and mosques to develop and practice civic skills as part of their religious engagement? (2) Does civic skill opportunity vary across religious denominations? and (3) What factors might explain variation across different religious settings? The study shows that mosques offer fewer prospects for their worshippers to develop civic skills than do churches. These denominational differences can be explained by a house of worship's management practices, which are shaped by its degree of autonomy, style of worship, and the relative size of the religious denomination.     

Conservative Churches and Fertility Innovation: A Cultural-Ecological Approach to the Second Demographic Transition Among Nonblacks in the United States

This article investigates whether the prevalence of conservative churches, which has been associated with variation in demographic patterns in Western Europe ( Lesthaeghe and Neels 2002 ), can explain geographic differences in family demographic patterns—specifically fertility—in the U.S. nonblack population. Lesthaeghe and Neels find that a second demographic transition (SDT)—characterized by increasing prevalence of nontraditional family and household structure—is hindered by the presence of strong conservative religious institutions. The high religiosity of the United States compared with Western Europe makes it an interesting test case for the theory. This article analyzes the relationship between nonblack fertility and rates of membership in conservative Protestant and Latter Day Saint churches (conservative churches) among nonblacks in U.S. counties and shows that conservative church membership indeed is an independent factor in geographic differences in family demographic patterns—especially with regard to the timing of parenting, but less so with regard to nonmarital childbearing.     

Tolerant, Classical, Strict

In this paper we investigate a semantics for first-order logic originally proposed by R. van Rooij to account for the idea that vague predicates are tolerant, that is, for the principle that if x is P, then y should be P whenever y is similar enough to x. The semantics, which makes use of indifference relations to model similarity, rests on the interaction of three notions of truth: the classical notion, and two dual notions simultaneously defined in terms of it, which we call tolerant truth and strict truth. We characterize the space of consequence relations definable in terms of those and discuss the kind of solution this gives to the sorites paradox. We discuss some applications of the framework to the pragmatics and psycholinguistics of vague predicates, in particular regarding judgments about borderline cases.     

国外旅游看教堂国内旅游逛庙堂--旅游随感

写下本文标题,总感到有些驴唇不对马嘴,心想,旅游这种赏心悦目的高雅活动,又怎么会跟封建迷信扯在一起呢?殊不知,只要你到一些旅游区去亲身体验一下,还真的会了解到它们之间的密切关系.     

Churches in Ecumenical Transition

This is a brief introduction to the contribution of the Ecumencial Network for Multicultural Ministry (ENFORMM) to the new WCC affirmation on mission and evangelism, which was specifically commissioned by CWME in 2009 and will be fed into the new WCC affirmation on mission evangelism. Recognizing the critical significance of the emerging multicultural and migrant churches to mission and ministry in the twenty‐first century, CWME is keen that the new mission statement adequately reflects that important development. Clearly, the ministry and ecclesiology of migrant/multicultural churches are integral to the future mission and existence of the Christian church. “Cultural diversity as a fact of human existence”: This text assumes that cultural diversity is a fact of human societies, and migration is a fact of human existence. Throughout human history, societies have always enjoyed varied degrees of cultural pluralism largely because migration is a natural human predisposition. Migration is by no means limited to movements from South to North. People movements from South to South and North to South have equal importance and impact. With increased migration come increased cross‐cultural encounters and their attendant complexities. The paper highlights the unfortunate but pervasive and widespread misconception that migrants as such constitute the root cause of social tension and problems. The paper argues that “people movement around the globe (migration) not only calls for reframing the rhetoric on migration, it also calls for reframing the debate on mission.” “Cultural diversity as a fact of Christian communal life – migration‐shaped early church”:

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Growing Suburbs,Relocating Churches: The Suburbanization of Protestant Churches in the Chicago Region, 1925–1990

This study examines the locations of Protestant churches in the Chicago region between 1925 and 1990 based on data from the Church Federation of Greater Chicago. The analysis adds two insights to existing explanations of white flight and the corresponding suburbanization of churches: suburbanization patterns were not the same across Protestant groups and churches moving to the suburbs were adding to churches already present in those communities. As the percentage of suburban Protestant churches in the Chicago region started increasing after 1925, the new suburban locations were influenced by settlement patterns in the Chicago region—first along railroad lines and then in between with new sites easier to access by automobile—in addition to racial changes in Chicago neighborhoods and the ethnic composition of denominations. Suggestions for further research include examining the suburbanization of religious groups in more metropolitan regions (particularly beyond the North), comparing the discussions about moving to the suburbs across denominations and congregations, and considering how religious congregations have helped shape suburban communities.