Are psychological studies of religion on the right track?

Researchers in psychology of religion in America and Britain have inherited the theoretical and research traditions established by W. James, S. Freud and J. Dittes. New nomothetic or theoretical frameworks have been called for in order to organize a plethora of idiographic data. A response to the call has been slow, but Paul Pruyser designated at least six areas in which the development of psychology of religion might most fruitfully occur; and the suggestion has been that altered states of consciousness research is perhaps the most important item of all six to consider for research methodology. This particular item, it was broadly suggested, may possibly serve as a bridge between East and West, thereby bringing psychologists of religion out of the darkness of Western methodological ethnocentrism, and into the light of cross-cultural, universally-applicable concerns sought in the spirit of the scientific study of religion. Psychologists of religion must rely on the tradition of Religion-swissenschaft for much of the ‘non-reducible’ data they study. Although the preponderence of general activity in the field is occurring in America, little attention along these lines is evident there. In Britain, the discipline is floundering. Yet, in spite of its quandaries, recognition of the need to encounter Eastern psychologies and religions, perhaps by means of the ‘bridge’ of altered states of consciousness research, appears to be more clearly stated in Britain (though infrequent, often obscure) than it has been elsewhere.     

Placing age differences in the context of the Orissa supercyclone: Who experiences psychological distress?

The present study examines the influence of age on anxiety, depression, and post-traumatic stress of the supercyclone-affected people in Orissa. The data were collected in structured interview sessions 3 months after the disaster struck. Of the 130 interviewees, 65 persons were severely exposed and the rest were mildly exposed to the supercyclone. When the effects of exposure, caste, and gender were controlled, linear effects of age on psychological distress were found to be significant, whereas quadratic effects of age on psychological distress were non-significant. With increasing age, survivors experienced more anxiety, depression and post-traumatic stress. The elderly people were the most vulnerable.     

What are the objects of perceptual consciousness?

Four answers to the title question are critically reviewed. (a) The first answer proposes that we perceive our brain events, certain occurrences in our brain that appear to us as parts of the environment. (b) Gestalt psychology distinguishes the phenomenal from the physical and proposes that we always perceive some aspect of our own phenomenal world--which is isomorphic but not identical to certain of our brain events. (c) J. J. Gibson held that our perceptual experiences are registrations of properties of the external environment--which is, therefore, perceived directly (i.e., without experiencing anything else). (d) The fourth answer comprehends perceptual experience to be a qualitative form of noninferential awareness of the apparent properties of specific environmental things. It differs from Gibson's answer in several respects, including the claim that some aspect of the external world appears to us whenever we have perceptual experience.     

Are you afraid of the dark? Notes on the psychology of belief in histories of science and the occult

Abstract

The popular view of the inherent conflict between science and the occult has been rendered obsolete by recent advances in the history of science. Yet, these historiographical revisions have gone unnoticed in the public understanding of science and public education at large. Particularly, reconstructions of the formation of modern psychology and its links to psychical research can show that the standard view of the latter as motivated by metaphysical bias fails to stand up to scrutiny. After highlighting certain basic methodological maxims shared by psychotherapists and historians, I will try to counterbalance simplistic claims of a ‘need to believe’ as a precondition of scientific open-mindedness regarding the occurrence of parapsychological phenomena by discussing instances revealing a presumably widespread ‘will to disbelieve’ in the occult. I shall argue that generalized psychological explanations are only helpful in our understanding of history if we apply them in a symmetrical manner.     

Who needs control? A cultural perspective on the process of compensatory control

Compensatory control theory (CCT) provides a framework for understanding the mechanisms at play when one's personal control is challenged. The model suggests that believing the world is a structured and predictable place is fundamental, insofar as it provides the foundation upon which people can believe they are able to exert control over their environment and act agentically towards goals. Because of this, CCT suggests, when personal control is threatened people try to reaffirm the more foundational belief in structure/predictability in the world, so that they then have a strong foundation to reestablish feelings of personal control and pursue their goals. This review seeks to understand how the basic assumptions of these compensatory control processes unfold in different cultural contexts. Drawing on research and theorizing from cultural psychology, we propose that cultural models of self and agency, culturally prevalent modes of control, and culture-specific motivations all have implications for compensatory control processes. Culture determines, in part, whether or not personal control deprivation is experienced as a threat to perceiving an orderly world, how/whether individuals respond to low personal control, and the function that responses to restore a sense of order in the world serve. A theoretical model of compensatory control processes across cultures is proposed that has implications for how people cope with a wide range of personal and societal events that potentially threaten their personal control.     

Sexless Piety or a Man's Man? Notes on the cinematic representation of Jesus

The cinematic representation of Jesus reflects issues current in both popular piety and contemporary theology. However most critiques fail to engage with the portrait of Jesus that arises if one considers and takes seriously the notion of Jesus as ‘leading man’. This article seeks to engage with three issues that arose out of teaching a ‘Jesus at the Movies’ course: What does the choice of ‘Jesus actor’ signify? Does he succeed as a traditional ‘leading man'? How do you represent the incarnation? These three issues are discussed in relation to the five films studied and the problem of ‘representing Jesus’ is critiqued.     

Who am I?: The influence of affect on the working self-concept

Two experiments investigated the impact of affect on the working self-concept. Following an affect induction, participants completed the Twenty Statements Test (TST) to assess their working self-concepts. Participants in predominantly happy and angry states used more abstract statements to describe themselves than did participants in predominantly sad and fearful states. Evaluations of the statements that participants generated (Experiment 2) demonstrate that these effects are not the result of (1) participants describing positively and negatively valenced information at different levels of abstraction, or (2) valence-based affective priming. Further, half of the participants in Experiment 2 were led to attribute their affect to the manipulation prior to completing the TST. This manipulation eliminated the influence of affect on the working self-concept. Taken together, these results are consistent with theory and research on the informative functions of affect.     

What are the impacts of religious diversity? A review of the methodological considerations and empirical findings of a research project on religious pluralisation in North Rhine-Westphalia, Germany

In the first place, this article offers a brief insight into the state of contemporary research on religious diversity and some of its methodological problems. Second, a multi-dimensional model is suggested in order to measure religious diversity. Thus, one can distinguish between different degrees of diversity allowing one to examine the results obtained both for the field of religious communities and in terms of their social implications. In a third step, the first results of a research project on religious diversity in North Rhine-Westphalia, Germany, and some of its impacts on the religious field are presented. One of the most important outcomes of this project is the finding that there is no evidence to support the thesis that religious diversity would lead to increased participation in religious organisations.     

Who should own the definition of personality?

The averaged judgment of knowledgeable others provides the best available point of reference both for the definition of personality structure in general and for assessing someone's personality in particular. Self-judgments, as in personality questionnaires, are intrinsically deficient because judgment errors cannot be averaged out. The recommended procedure for assessing someone's personality is to give a personality questionnaire, phrased in the third person singular, to those who know the target best. This set may or may not include the target person as a judge.     

Who is the Addressee of Philosophical Argumentation?

Chaim Perelman invokes the idea of “universal audience” for explaining the nature of philosophical argumentation as rational rhetoric. As opposed to this view, centuries before Perelman, Socrates argues that philosophy should be conducted as a dialogue between concrete individuals with very specific qualities. The paper presents these different views in order to claim that the philosopher addresses neither a universal audience nor a particular other, but mainly and essentially the philosopher herself/himself. This brings to light the problem of self-deception as a central problem of philosophical thinking. In posing this view the paper uses Nietzsche’s definition of “the will to truth” as the will not to deceive, not even myself.

Are numbers properties of objects?

Conclusion Part of Frege's concern about whether number words are properties of objects was that if they could be construed as such it would lend support to the view that truths of arithmetic were empirical truths. Such concern is ill-founded. Even if number words do apply to objects as predicates, this does not entail that numerical truths would be empirical, any more than the fact that bachelor and unmarried are predicates of objects entails that their relationship is an empirical one. The account of number words as predicates given here, consequently, should not be taken as supportive of any one particular theory concerning arithmetic truth rather than another.The view of number words that emerges above from the criticism of Frege's arguments is that sentences containing number words can and do say something about objects in a collective and syncategorematic way. That is, they say something about classes of objects, when it is clear what is to count as an object. Whether this view commits us to accepting certain ontological entities, classes of individuals, above and beyond individuals themselves, I am not prepared to say, and at any rate this question falls beyond the intended scope of this essay. To those who would eschew abstract entities, however, it may be noted that the ontological problems that arise are not peculiar to this view; they seem no more or less severe than those that arise in connection with other collective predicate statements, as, for example, Blue whales are becoming extinct.The view presented here also does not pretend to be a fatal criticism of the logicist program. Taking our cue from the above noted fact that syncategorematic predicates share in a common partial abstract sense, it seems reasonable to say that it is just the set of such partial senses of number words, and the relationships that hold between such senses, that the logicist and the pure number theorist investigate.