Sexual Encounters and Manhood Acts: Evangelicals,Latter‐Day Saints,and Religious Masculinities

The experiences of men in traditional religions are complex, at times inconsistent, and not necessarily the direct result of religious teachings. This article draws from two qualitative case studies to examine the ways in which evangelical and Latter‐Day Saint men understand masculinity and their spiritual beliefs in the context of sexual activity. The authors present two masculine practices—acceptance of sexual rejection and sexual indifference—that allow religious men in this study to simultaneously challenge and uphold the system of hegemonic masculinity that their traditions promote. These findings point to the moments when creative, interpretative work helps religious men to reconcile their experiences with religious expectations and to alleviate the tensions they face in their everyday lives. This article offers new insights into how gender and sexuality studies may be integrated into the sociology of religion.     

Reactionary Deconversion from Mormonism: Polarization of Ideological and Behavioral Religiosity Among Active and Former Mormons

In contrast to a growing body of literature examining the experiences and trends of those who leave their faith tradition—particularly among Christian denominations—relatively little is known about those who specifically disaffiliate from Mormonism, although some evidence suggests that former Mormons may be especially likely to embrace secularity or irreligion rather than other religious beliefs and practices. Pursuant to empirically investigating this reactionary dynamic, the current study compared the relative religiosity and secularity of an online sample of active Mormons (n?=?194) and former Mormons (n?=?109) using the Abbreviated Religiousness Measure (ARM), an updated questionnaire of multidimensional religiosity. Results supported the ARM’s improved psychometrics and its hypothesized three-factor structure with both subsamples. Additionally, multivariate and univariate results indicated that active and former Mormon participants from our sample, significantly polarized in their self-reported level of religious beliefs, rituals, and influence on daily behaviors, with active Mormon reporting high religiosity and former Mormons reporting low religiosity or high secularity. Although these results comport with reactionary deconversion dynamics found in other high cost religions, limits to generalizability are discussed. Reasons for and implications of this reactionary phenomenon are also posited.     

Wouldn't it be Nice? Moral Rules and Distant Worlds

Traditional rule consequentialism faces a problem sometimes called the ideal world objection—the worry that by looking only at the consequences in worlds where rules are universally adhered to, the theory fails to account for problems that arise because adherence to rules in the real world is inevitably imperfect. In response, recent theorists have defended sophisticated versions of rule consequentialism which are sensitive to the consequences in worlds with less utopian levels of adherence. In this paper, I argue that these attempts underestimate the problem they are designed to avoid—the worry about ideal worlds is only one manifestation of a deeper and more general problem, the distant world objection, which threatens not only the sophisticated revisions of rule consequentialism, but any view which determines what we ought to do by evaluating worlds that differ from ours in more than what is up to us.     

Self-esteem among lesbian,gay, bisexual and same-sex-attracted Mormons and ex-Mormons

Lesbian, gay, bisexual and same-sex-attracted (LGB/SSA) individuals in conservative religions often experience stigma, shame, and psychological distress in reconciling their religious and sexual identities, yet religion can also provide existential comfort and social support. We investigated relationships among self-esteem, participation in the Mormon Church, and sexual identity acceptance among 348 LGB/SSA Mormons and ex-Mormons in 2013–2014 and found that the two groups reported similar self-esteem. By testing plausible mediators (family support, gay/SSA identity acceptance, and agreement with Mormon Church policy prohibiting same-sex behaviour) through a path model, results revealed different pathways to self-esteem. Practicing LGB/SSA Mormons reported higher family support and lower gay/SSA identity acceptance than ex-Mormons, while those self-identifying as SSA but not gay reported lower gay/SSA identity acceptance. We suggest that religiously active Mormons demonstrate low self-acceptance of their gay/SSA identity while ex-Mormons suffer loss of familial and social support, resulting in equal self-esteem across church status groups.     

The Concept of Freedom of Belief and Its Boundaries in Egypt: The Jehovah's Witnesses and the Baha'i Faith Between Established Religions and An Authoritarian State

A number of new religious communities have been emerging in Egypt since the second half of the nineteenth century. The most important of them—both numerically and in terms of the attention they attract—are the Baha'i Faith and the Jehovah's Witnesses. Both groups have been officially dissolved and face strong opposition from the established religions as well as a number of legal problems. Egyptian courts have dealt with Baha'is and Jehovah's Witnesses in a number of contexts, and have on these occasions had to discuss the question of how the principle of freedom of belief, which has been part of all Egyptian constitutions since 1923, affects the status of religious minorities not recognised by the state. Their arguments allow interesting conclusions not only about the prevailing understanding of the principle of freedom of belief, but also about the relationship between Islam, the Coptic Orthodox Church and the state.     

Religiosity at the roadside: memorials,animitas, and shrines on a Chilean highway

ABSTRACT

Roadside memorials devoted to vehicle-related deaths are increasingly common across the globe. Scholars have generally emphasised their commemorative status—as sites where a private memory is publicly displayed—underestimating, however, their religious dimension. This article is based on research which involved the content analysis of photographs taken during multiple visits to the 94 roadside memorials existing in 2015 on Route 78, a major Chilean highway connecting Santiago (Chile’s capital city) and San Antonio (one of the country’s main sea ports). We argue that Chilean roadside memorials are not solely commemorative sites but primarily animitas that have a core (popular) religious component: they are privileged locations where salvific grace is dispensed, acting as mediators between the living and the divinity and connecting the sacred and profane worlds. Furthermore, we suggest that the tragic nature of the deaths they commemorate confers on them a miraculous efficacy which may transform the sites into shrines and the victims into folk saints.     

The new technology and its human impact

In the years that have passed since publication of the Club of Rome's seminal report “Limits to Growth,” the issues raised in terms of development, resource use and the environment have become ever more pressing. The potential of advances in science and technology to affect all aspects of life, including development, was then little understood. Today's unparalleled burst in scientific and technological creativity has given new options and opportunities to the world economic system.

Central to this process is a series of concepts which includes the scientification of technology, by which technology is increasingly generated and developed on scientific bases, the breaking down of interdisciplinary barriers and mankind's new found capacity literally to invent resources, leading to the emergence of whole categories of new materials. These changes make possible a new approach to economic growth, relying on decentralization and flexibility and the selection of technology mixes best suited to different socio‐economic and cultural contexts. In parallel, the key importance above all of the information technologies is producing a dematerialization of goods, a trend exemplified by the shift from product oriented to function oriented industries.

The new technologies of the 1980s are cross‐fertilizing and self‐disseminative. They are creating an exceptional number of innovative options in processes, products, services, organization and markets. Mature industrial sectors can undergo a process of rejuvenation to recover competitiveness by the grafting of advanced technologies onto traditional activities. The results are already evident in industrialized countries, such as Italy. The flexibility offered by the new technologies offers perhaps our best hope for a solution to the widening gap between rich and poor nations, contrary to the belief that identifies in advances in science and technology the seeds of a process of polarization dividing the world.

The countries of the United States, Japan and Western Europe—the so‐called Triad Power—dominate the emerging technologies and their applications. In fact, given the pace of today's technological revolution, developing countries are effectively excluded from active participation in the process of technological change. New technologies are not “off the peg,” they have to be learned and controlled, to be introduced into an existing flexible system possessing trained manpower and an adequate capital base. Introduction into the Third World, where these essential conditions are frequently lacking, will not be a painless process. Technology transfer without adaptation is likely to have undesirable cultural and societal disadvantages.

North and South are simultaneously experiencing radically different processes of evolution: the former, through restructuring and innovation; the latter, through the drive for more quantitative growth. Continuing stress on quantitative growth carries with it the risk that other goals—environmental quality, even the eradication of poverty—may suffer. Here lies the possibility that unless economic patterns change, today's imbalance between the haves and the have nots may be perpetuated or even consolidated.

The countries of the North individually all face problems in addressing these issues. The international banking system is hamstrung with the problems of Third World debt. Primary producers no longer command high prices for their raw materials on world markets and so this source of development funding is also drying up. The need is therefore for a global approach. In each Third World situation, specific needs and requirements must be identified to be tackled via technology blending, whereby a mix of emerging and traditional technologies is selected to raise the quality of output to the levels now demanded by a sophisticated world economy.

Another important area is that of energy, together with the worsening environmental and even climatic effects of energy policies. The need is for a long term strategic view to marshall the contribution new technologies can make to improving the lot of mankind in full respect for his environment.

Technological change also implies societal change. In labor markets, labor mismatch creates pockets of employment which are difficult to eradicate. Yet, overall, the hope is that expanding economic horizons will create unlimited opportunities for new jobs and new skills. The key is education and training. A feed and feedback mechanism between education and the economy represents an intangible investment in the future.

Economic growth, technological innovation, development of culture and society, have always moved together with synergism. Current changes are not so much just physical as conceptual. We are passing from a mechanical (or mechanistic) society to one that can be termed cybernetic. Causality, sequentiality and hierarchy are giving way to a functional interdependence at a systems level. Greater participation will produce more opportunities for self‐fulfillment. As old social equilibria collapse, management of social change can be seen to be as important as management of technological change.

The technological revolution has deep roots in Western culture. It is a liberating force that can lead to greater cultural enrichment. By understanding the changes now underway, we can ensure that the new pattern of society that emerges from exploitation of the new technologies retains man at its center and so benefits the whole of humanity.     

Reforming Theology,Reframing Science

Abstract : What is the role of science in theology? What internal dynamics compel theology to take science seriously? Those are the questions—posed in a characteristically cautious academic fashion. There is a back‐story that needs to be told, however, if we are to get at these questions with the vigor they require: Without radical reformation of theology, there is little chance that we can even begin to work on the agenda that science poses to Christian faith and life. Faith is a journey in which we seek to make sense of the world and our lives in it in the light of the gospel we have received. The gospel is about God, God's presence and redemptive work in Jesus Christ and God's continuing presence in the Holy Spirit. But since it is God's presence and work in the world and for us, the gospel is also about the world and about human being—and that is where science comes in, provoking its reformation. Science is now an irreplaceable source of knowledge about the world and ourselves, and in some respects its knowledge is normative. Scientific knowledge has reshaped our view of the world and ourselves in ways that are so commonly known that it is unnecessary to elaborate. To relate our gospel to our actual lives in the empirical world—that is theology's motivation for taking science seriously. But theology must be reformed and reshaped if it is to be capable of taking science seriously. In this essay we focus on this reforming of theology.     

Expecting tasks to help or hurt subsequent cognitive performance: Variability,accuracy, and bias in forecasted after-effects

After-effects on cognition—where a prior activity either benefits or hinders subsequent cognitive performance—are empirically inconsistent. Do people have insight into when their subjective energy and cognition will be helped or hurt by engaging in prior activities? Studies 1a and 1b (combined N  =  316) find that people expect more demanding and unenjoyable tasks to hinder their subsequent energy and cognitive performance, regardless of their willpower lay theory. Study 2 (N  =  167) examines the accuracy of these forecasts using a within-subject design. Participants’ forecasts of their future subjective states did predict their actual experienced subjective states, but participants were not able to accurately forecast their subsequent maths performance. Additionally, they significantly overestimated the detrimental effects of demanding prior activities on both subjective state and performance. Study 3 (N  =  210) found that participants’ overestimation of detrimental after-effects could result in unnecessary financial costs, suggesting these biased forecasts can have consequences.     

Iranian Herbalists,But Not Cooks,Are Better at Naming Odors Than Laypeople

Odor naming is enhanced in communities where communication about odors is a central part of daily life (e.g., wine experts, flavorists, and some hunter‐gatherer groups). In this study, we investigated how expert knowledge and daily experience affect the ability to name odors in a group of experts that has not previously been investigated in this context—Iranian herbalists; also called attars—as well as cooks and laypeople. We assessed naming accuracy and consistency for 16 herb and spice odors, collected judgments of odor perception, and evaluated participants' odor meta‐awareness. Participants' responses were overall more consistent and accurate for more frequent and familiar odors. Moreover, attars were more accurate than both cooks and laypeople at naming odors, although cooks did not perform significantly better than laypeople. Attars' perceptual ratings of odors and their overall odor meta‐awareness suggest they are also more attuned to odors than the other two groups. To conclude, Iranian attars—but not cooks—are better odor namers than laypeople. They also have greater meta‐awareness and differential perceptual responses to odors. These findings further highlight the critical role that expertise and type of experience have on olfactory functions.     

Living in Alternative and Inner Worlds: Early Signs of Acting Talent

In an exploratory, qualitative study, 11 professional actors were interviewed about their childhoods to investigate the early predictors of acting talent. To control for verbal talent, scientists-turned-lawyers were selected as a comparison group. Participants were asked about their families, schooling, and training, as well as about their early propensities for play and imagination, their orientation towards fiction, and their emotionality and attunement to others' mental states. Actors' childhood memories differed from those of the lawyers in the following respects. The actors recalled greater engagement in alternative worlds (imaginary and fictional worlds) and in inner worlds (emotional and other mental states). Not surprisingly, then, they were also more likely to recall feeling different from others and unable to engage fully in school. Unlike the lawyers, the actors recalled practicing for their adult roles as early as age 4—by inventing and directing plays in their backyards. Unlike lawyers, actors chose their careers despite parental discouragement: although their parents valued the arts, they discouraged the choice of acting as a career. Taken together, the results suggest that an early interest in alternative and inner worlds and an identification of oneself as different from others are predictive of early and steady involvement in theater—a choice of career in which one can live daily in another world of imagined lives and in the other world of others' mental lives.     

Cross-Cultural Counseling: An Existential Approach

Counselors continue to express concern about problems inherent in cross-cultural counseling. Despite the large literature on the subject, counseling members of ethnic groups different from that of the counselor remains problematic. Three concepts— Umwelt (the physical environment), Mitwelt (the interpersonal world), and Eigenwelt (one's inner world)—offer significant philosophical assistance to counselors wishing to overcome cultural encapsulation because, although surface cultural differences exist, humans are fundamentally more alike than they are different. The counselor needs to accept this reality to be effective in counseling culturally different clients, whether they are American minorities or foreign visitors.     

Religion,Spirituality, and Alternative Health Practices: The Baby Boomer and Cold War Cohorts

Research in religion and health has suggested positive relationships, and most recently has concentrated on the experience of religion, or spirituality. Currently, cohort studies have shown that the baby boomers differ significantly from their elders in their approach to religion, preferring to explore spirituality rather than the religious doctrine of their elders. They also differ in their approaches to health, including greater acceptance and use of alternative health practices. This study isolates the baby boomer and cold war cohorts in order to explore differences in religion, spirituality and alternative health practices. Findings indicate that, for boomers, increased spirituality is significantly related to increased positive health perceptions, while their elders' health perceptions are related to increased religiosity. Alternative health practices and spirituality, however, are not related for either cohort. However, this study does identify important distinctions between the two cohorts. Future studies must recognize differing cohort constructions of reality concerning the meanings of health, spirituality and religion.     

Fine-Tuning,Atheist Criticism,and the Fifth Way

Abstract

Like the “modern watchmaker” argument formulated by William Paley, the argument from fine-tuning should not be confused with Thomas Aquinas' fifth proof for the existence of God as expressed in the Summa Theologiae. While the former is based on efficient causality, the latter is based upon final causality. Though some atheist criticisms are relevant to the fine-tuning argument, they do not affect the Fifth Way. After briefly expositing the fine-tuning argument, I will argue that Aquinas' argument from the “governance of the world” offers a more convincing proof for God—one that evades atheistic criticisms leveled against design arguments.     

Lack of a Secularizing Influence of Education on Religious Activity and Parity Among Mormons

Research conducted in the early 1980s indicated that education does not have a secularizing influence on Mormons. Based on data from two cross–sectional surveys involving Utah residents in 1996 and 2000, we provide an updated assessment of the association between education and religiosity in Mormons and also consider this association in non–Mormons. We also evaluate the association between educational attainment and parity (i.e., number of children born to a woman) according to religious preference and religious activity. Consistent with previous research, we did not find education to have a secularizing influence on Mormons, but rather to have a positive association with religiosity for both Mormon men and women. Little or no association was observed in non–Mormons. Mean parity tended to decrease with higher education for both Mormons and non–Mormons. However, within categories of age and education, mean parity was considerably higher among religiously active Mormon women.     

Sensory awareness versus sensory impression: Affect and attention interact to produce somatic meaning

Abstract

Contrary to the assumptions of common sense—and of some research—focusing on one's physical sensations does not necessarily make them more unpleasant. Rather, attention and affect interact to produce somatic meaning. Fifty-six male subjects exercised at 60% of their aerobic capacity with either no instructions, or instructions to closely monitor their somatic sensations. Half of each group thought they might receive an electric shock while they exercised. Subjects then listed the sensations they perceived, and indicated their degree of noticeability, their subjective unpleasantness, and their presumed cause. Monitoring subjects reported the same number of physical sensations as did the no-instruction subjects, and rated them as noticeable to the same degree. Nonetheless, monitoring produced a more negative interpretation of one's sensations under threat, but a more positive one under no threat. The findings support and extend the view of somatic experience as inherently plastic. The results also suggest that sensory attention can influence the meaning of somatic information—in both a positive and a negative direction—without necessarily imparting more of it.     

Once More Unto the Breach: Type B Physicalism,Phenomenal Concepts,and the Epistemic Gap

Type B, or a posteriori, physicalism is the view that phenomenal-physical identity statements can be necessarily true, even though they cannot be known a priori—and that the key to understanding their status is to understand the special features of our phenomenal concepts, those concepts of our experiential states acquired through introspection. This view was once regarded as a promising response to anti-physicalist arguments that maintain that an epistemic gap between phenomenal and physical concepts entails that phenomenal and physical properties are distinct. More recently, however, many physicalists have lost confidence in the view, and have proposed less promising defences of physicalism—or have become outright sceptical about its prospects. I argue here that these physicalists have underestimated the resources of Type B physicalism and are thereby retreating too quickly—or fighting battles that have already been won.     

Can I use TA? Should I use TA? Should I not use TA? Comparing reflexive thematic analysis and other pattern‐based qualitative analytic approaches

Thematic analysis methods, including the reflexive approach we have developed, are widely used in counselling and psychotherapy research, as are other approaches that seek to develop ‘patterns’ (themes, categories) across cases. Without a thorough grounding in the conceptual foundations of a wide variety of across‐case analytic approaches, and qualitative research more broadly—something rarely offered in counselling training—it can be difficult to understand how these differ, where they overlap, and which might be appropriate for a particular research project. Our aim in this paper is to support researchers in counselling and psychotherapy to select an appropriate across‐case approach for their research, and to justify their choice, by discussing conceptual and procedural differences and similarities between reflexive thematic analysis (TA) and four other across‐case approaches. Three of these are also widely used in counselling and psychotherapy research—qualitative content analysis, interpretative phenomenological analysis and grounded theory. The fourth—discourse analysis—is less widely used but importantly exemplifies the critical qualitative research tradition. We contextualise our comparative approach by highlighting the diversity within TA. TA is best thought of as a spectrum of methods—from types that prioritise coding accuracy and reliability to reflexive approaches like ours that emphasise the inescapable subjectivity of data interpretation. Although reflexive TA provides the point of comparison for our discussion of other across‐case approaches, our aim is not to promote reflexive TA as ‘best’. Rather, we encourage the knowing selection and use of analytic methods and methodologies in counselling and psychotherapy research.     

Religious Affiliation and Employment Bias in the Labor Market

Religious affiliation and employment bias is examined in Athens, Greece by implementing an experimental field study. Labor market outcomes (occupation access, entry wage, and wait time for call back) are assessed for three religious minorities (Pentecostal, evangelical, and Jehovah's Witnesses) compared to the religious majority (Greek Orthodox). Results indicate that religious minorities experience employment bias as measured by access to job interviews, entry wages, and wait time for call backs. Moreover, religious minorities face greater constraints on occupational access in more prestigious jobs compared to less prestigious jobs. Occupational access and entry wage bias is highest for religious minority women. In all cases, Jehovah's Witnesses face the greatest bias; female employers offered significantly lower entry wages to Jehovah's Witnesses than male employers.     

Analysts in Search of an Author: Voltaire or Artemisia Gentileschi? Commentary on “Field Theory in Psychoanalysis,Part 2: Bionian Field Theory and Contemporary Interpersonal/Relational Psychoanalysis” by Donnel B. Stern

The authors comment on Stern's characterization of differences between interpersonal and relational psychoanalysis and Bionian field theory. The critical points on which a consensus is not, for the time being, readily possible concern the relationship between the external and internal worlds and the various conceptions of unconscious experience. They believe that, before forging a link with the external world (whose role we would be foolish to deny), it is clinically more useful to apprehend this internal world as rigorously and over as wide a range as possible—which they do by radically transforming the external world into a dream of the field. Conversely, in their view we may be reassured but partly misled by the concept of a dialectic between the external and internal worlds that fails to take account of the utter pervasiveness of the unconscious and the fact that it speaks even when seemingly silent—not only negatively in micro- and macroenactments but also positively in waking dream thought, which is an expression of its poetic activity that unceasingly confers meaning on experience.