Logic in religious and non-religious belief systems

The paper first proposes a new definition of religion which features a novel four-layered element and which does not involve any circularity (as some definitions do); thereby, it allows to clearly distinguish the phenomenon of religion from certain other worldviews, in particular from certain political ideologies (a number of other definitions do not). Relying on the findings, the paper develops two structural conceptual models which serve to describe religious and non-religious belief systems. Further, the definition and the conceptual models allow to establish a clear criterion to distinguish pivotal structural differences between religious and non-religious belief systems. The criterion is based on the concept of two kinds of rationality: first-level and second-level rationalities. These will demonstrate to what degree religion can be a rational enterprise, and what role logic can play in it. The result is a clear-cut line in the structures of religious and certain consistent non-religious belief systems (e.g. a scientific theory).     

Differences between belief and knowledge systems

Seven features which in practice seem to differentiate belief systems from knowledge systems are discussed. These are: nonconsensuality, “existence beliefs,” alternative worlds, evaluative components, episodic material, unboundedness, and variable credences. Each of these features gives rise to challenging representation problems. Progress on any of these problems within artificial intelligence would be helpful in the study of knowledge systems as well as belief systems, inasmuch as the distinction between the two types of systems is not absolute.     

明清以来传教士对中国神灵信仰的文化批判

本文分明末清初与清末民初两阶段,全面论述来华传教士对中国民众神灵崇拜文化层面的理性批判。文章指出,明末清初来华耶稣会士以“附儒诋佛”为指导思想,注重从儒家立场出发,在严厉驳斥民众神灵崇拜荒谬性的同时,主动扮演儒家卫道士的角色;清末民初来华传教士由于受到时代背景、社会变迁等诸多因素的影响,展开文化批判的出发点呈现出多元化,依其出发点的不同可分为:附儒型、田野调查型与比较吸收型三类传教士。     

中国文化中两种信仰体系的冲突——论宋代理学家的排佛及其目标的落空

宋代理学家在排斥佛学和道学问题上力图超越唐代诸儒,试图从理论源头上昭明儒学与佛道的界限,从根本上揭明佛道之非。但是,理学家的努力最终并未达到这一目的,他们仍然未走出以义利公私之辨的尺度批评佛道的窠臼。在这个意义上,理学家排斥佛老的努力是失败的。     

Emotion and decision-making: affect-driven belief systems in anxiety and depression

Emotion processing and decision-making are integral aspects of daily life. However, our understanding of the interaction between these constructs is limited. In this review, we summarize theoretical approaches that link emotion and decision-making, and focus on research with anxious or depressed individuals to show how emotions can interfere with decision-making. We integrate the emotional framework based on valence and arousal with a Bayesian approach to decision-making in terms of probability and value processing. We discuss how studies of individuals with emotional dysfunctions provide evidence that alterations of decision-making can be viewed in terms of altered probability and value computation. We argue that the probabilistic representation of belief states in the context of partially observable Markov decision processes provides a useful approach to examine alterations in probability and value representation in individuals with anxiety and depression, and outline the broader implications of this approach.     

Personal knowledge,belief systems,and educational innovators

The role of early socialization is examined to determine the relationship of this prior experience to teachers' belief systems. A brief analysis of belief systems is undertaken, followed by a narrative drawn from the life history of one reform-minded teacher from an innovative school. A constructivist position represented by George Kelly and Jerome Bruner is used to explicate the analysis. Implications are drawn for the importance of considering the early experience of teachers in developing teacher education programs. In particular, the recent reform literature in teacher education is critiqued and faulted for ignoring the important role of teacher belief systems, which in turn are argued to be strongly influenced by early socialization.     

Chinese clients' belief systems about psychological problems in Singapore

This study explores Singaporean Chinese clients' beliefs about psychological problems by comparing their beliefs with those of non-clients and professional counsellors. These three samples were asked to indicate the extent to which they would agree with three belief models, the Chinese indigenous model, the Western psychological model, and the other model. It was found that clients and non-clients were more likely than therapists to endorse the indigenous belief model. Amongst the indigenous sub-models, Chinese medicine was the most endorsed across the three samples; and clients and non-clients endorsed Chinese medicine more than therapists did. The indigenous belief model, especially Chinese medicine was endorsed more by Buddhist and Taoist clients than Christian or non-religionist clients; and by clients holding lower educational qualifications.     

Functional belief and judgmental belief

Synthese - A division between functional (animal) belief, on the one hand, and judgmental (reflective) belief, on the other, is central to Sosa’s two-tier virtue epistemology. For Sosa, mere...     

Hostility and health: Mediating effects of belief systems and coping styles

The present study investigates the relationship between hostility, health, belief systems, and ways of coping with anger, anxiety, and sadness in a college student sample. Hostility is of interest in the health psychology literature because it has been associated with coronary heart disease, other illnesses, and general mortality. The results reveal that relative to their low-hostility counterparts, individuals scoring high on the Cook and Medley Hostility Scale report poorer physical health and a belief system characterized by vindictiveness, pessimism, unrealistic expectations of the self and others, and a desire to avoid difficulties. They were also more likely to employ confrontive and escape-avoidance coping styles when dealing with anger and escapeavoidance strategies in coping with anxiety and sadness. Irrational beliefs and escapeavoidance coping with anger were found to play a mediating role in the relationship between hostility and health. Clinical implications of the findings are discussed.     

Hostility and health: Mediating effects of belief systems and coping styles

The present study investigates the relationship between hostility, health, belief systems, and ways of coping with anger, anxiety, and sadness in a college student sample. Hostility is of interest in the health psychology literature because it has been associated with coronary heart disease, other illnesses, and general mortality. The results reveal that relative to their low-hostility counterparts, individuals scoring high on the Cook and Medley Hostility Scale report poorer physical health and a belief system characterized by vindictiveness, pessimism, unrealistic expectations of the self and others, and a desire to avoid difficulties. They were also more likely to employ confrontive and escape-avoidance coping styles when dealing with anger and escapeavoidance strategies in coping with anxiety and sadness. Irrational beliefs and escapeavoidance coping with anger were found to play a mediating role in the relationship between hostility and health. Clinical implications of the findings are discussed.     

Cognitive biases explain religious belief,paranormal belief,and belief in life’s purpose

Cognitive theories of religion have postulated several cognitive biases that predispose human minds towards religious belief. However, to date, these hypotheses have not been tested simultaneously and in relation to each other, using an individual difference approach. We used a path model to assess the extent to which several interacting cognitive tendencies, namely mentalizing, mind body dualism, teleological thinking, and anthropomorphism, as well as cultural exposure to religion, predict belief in God, paranormal beliefs and belief in life’s purpose. Our model, based on two independent samples (N = 492 and N = 920) found that the previously known relationship between mentalizing and belief is mediated by individual differences in dualism, and to a lesser extent by teleological thinking. Anthropomorphism was unrelated to religious belief, but was related to paranormal belief. Cultural exposure to religion (mostly Christianity) was negatively related to anthropomorphism, and was unrelated to any of the other cognitive tendencies. These patterns were robust for both men and women, and across at least two ethnic identifications. The data were most consistent with a path model suggesting that mentalizing comes first, which leads to dualism and teleology, which in turn lead to religious, paranormal, and life’s-purpose beliefs. Alternative theoretical models were tested but did not find empirical support.     

A cross‐cultural study of environmental belief structures in USA,Japan, Mexico,and Peru

Throughout history, the way in which people conceive nature/human relationships has dramatically changed, and different cultures also have divergent notions regarding the role humans play in nature. In Western societies a “new environmental paradigm” (NEP) of ecological nature has apparently replaced the old “human exception paradigm” (HEP), which conceives of humans as being superior and apart from nature. Previous research has shown that, in those societies, a marked dichotomy exist between these two apparently contradictory paradigms, meaning that people who accept the NEP reject the HEP. Countries other than Western ones also exhibit a bias towards the ecological paradigm; however, their world‐views are not necessarily dualistic, since they may adhere to the NEP and, simultaneously, believe that human beings are “special.” This study compares world‐views in four different countries. Responses of 1358 undergraduates from USA, Japan, Mexico, and Peru to the HEP and the NEP scale were analysed to see if they confirmed three factors previously found: (1) a vision of separation from nature (HEP), (2) a necessary “balance” between human needs and nature preservation, and (3) the need to impose “limits” on the human impact on nature. This trifactorial structure was tested using confirmatory factor analysis. USA students exhibited two dimensions (HEP‐NEP) and the other samples showed the expected three factors, although they intercorrelated differentially, depending on the national sample. In all samples “balance” and “limits” were positively correlated. In the Peruvian and Japanese samples the HEP and “balance” were negatively correlated while the USA sample produced a negative covariance between HEP and NEP. In the Japanese sample HEP and “limits” were uncorrelated but in Peru these factors covaried negatively, while in the Mexican sample they were positively correlated. The HEP‐NEP two‐factor structure would seem to be limited to Western nations. More countries need to be measured.     

从女神崇拜到观音信仰--广州世居满族文化重建过程中的信仰变迁

广州世居满族是乾隆二十一年(1756)驻防广州的满族八旗兵的后代,在移民广州后的248年间,他们的民俗生活世界发生了巨大改变.本文对其信仰世界的流变、现状与特征进行了描述和分析,认为强化观音信仰是这个城市中的异质族群适应新的生活环境的手段之一,是他们强化族群认同,在移入地广州构建新的民俗生活世界的重要举措.     

Gender and family therapy: Adding a bi-level belief systems component to assessment

This article proposes that most couples requesting therapy describe gender socialized patterns as part of their relationship issues. Adding a component to assessment derived from principles of strategic and systemic family therapies and post-modernist feminist psychology which examines the couple's gendered belief system context is described. The belief system context is identified as the family's epistemology about gendering at the family belief system and sociocultural belief system level contexts. Three dimensions of the gendered belief system and a method for assessing the functionality of the belief system are discussed.     

Cognitive and contextual factors in the emergence of diverse belief systems: creation versus evolution

The emergence and distribution of beliefs about the origins of species is investigated in Christian fundamentalist and nonfundamentalist school communities, with participants matched by age, educational level, and locale. Children (n = 185) and mothers (n = 92) were questioned about animate, inanimate, and artifact origins, and children were asked about their interests and natural-history knowledge. Preadolescents, like their mothers, embraced the dominant beliefs of their community, creationist or evolutionist; 8- to 10-year-olds were exclusively creationist, regardless of community of origin; 5- to 7-year-olds in fundamentalist schools endorsed creationism, whereas nonfundamentalists endorsed mixed creationist and spontaneous generationist beliefs. Children's natural-history knowledge and religious interest predicted their evolutionist and creationist beliefs, respectively, independently of parent beliefs. It is argued that this divergent developmental pattern is optimally explained with a model of constructive interactionism: Children generate intuitive beliefs about origins, both natural and intentional, while communities privilege certain beliefs and inhibit others, thus engendering diverse belief systems.