Religious involvement, beliefs about God, and the sense of mattering among older adults

Using data from a 2001–2002 sample of adults aged 65 and older living in the Washington, DC metropolitan area, we examine the associations among religious involvement (as measured by the frequency of attendance at religious services and praying), the belief in divine control, and the sense of mattering—a key component of the self-concept. We also assess the extent to which these patterns vary by gender, race, and education. Findings indicate indirect effects of religious attendance on mattering through divine control beliefs and the frequency of social contact. Praying increases mattering indirectly only through divine control beliefs. Moreover, divine control beliefs are more strongly associated with mattering among women, African Americans, and individuals with less education. We discuss the contribution of these findings for theory about the links between religious involvement, beliefs about God, and psychosocial resources, and the influence of core dimensions of social status and stratification.     

Perceiving pictures

I aim to give a new account of picture perception: of the way our visual system functions when we see something in a picture. My argument relies on the functional distinction between the ventral and dorsal visual subsystems. I propose that it is constitutive of picture perception that our ventral subsystem attributes properties to the depicted scene, whereas our dorsal subsystem attributes properties to the picture surface. This duality elucidates Richard Wollheim’s concept of the “twofoldness” of our experience of pictures: the “visual awareness not only of what is represented but also of the surface qualities of the representation.” I argue for the following four claims: (a) the depicted scene is represented by ventral perception, (b) the depicted scene is not represented by dorsal perception, (c) the picture surface is represented by dorsal perception, and (d) the picture surface is not necessarily represented by ventral perception.     

Religious Fundamentalism,Religious Coping,and Preference for Psychological and Religious Treatment

Religion may not be simply another variable in the assessment of treatment-seeking but an alternative worldview about the nature of suffering and its appropriate treatment. This study examines the relation of religious fundamentalism and religious coping on relative preference for psychological or religious help-seeking in 142 undergraduate students. Higher levels of religious fundamentalism and deferred religious coping were found to be associated with greater preference for religious rather than psychological help-seeking. The results suggest that religious issues need to be included in the investigation of help-seeking.     

Comprehension and memory for pictures

The thesis advanced is that people remember nonsensical pictures much better if they comprehend what they are about. Two experiments supported this thesis. In the first, nonsensical "droodles" were studied by subjects with or without an accompanying verbal interpretation of the pictures. Free recall was much better for subjects receiving the interpretation during study. Also, a later recognition test showed that subjects receiving the interpretation rated as more similar to the original picture a distractor which was close to the prototype of the interpreted category. In Experiment II, subjects studied pairs of nonsensical pictures, with or without a linking interpretation provided. Subjects who heard a phrase identifying and interrelating the pictures of a pair showed greater associative recall and matching than subjects who received no interpretation. The results suggest that memory is aided whenever contextual cues arouse appropriate schemata into which the material to be learned can be fitted.     

Stakes and beliefs

The idea that beliefs may be stake-sensitive is explored. This is the idea that the strength with which a single, persistent belief is held may vary and depend upon what the believer takes to be at stake. The stakes in question are tied to the truth of the belief—not, as in Pascal’s wager and other cases, to the belief’s presence. Categorical beliefs and degrees of belief are considered; both kinds of account typically exclude the idea and treat belief as stake-invariant, though an exception is briefly described. The role of the assumption of stake-invariance in familiar accounts of degrees of belief is also discussed, and morals are drawn concerning finite and countable Dutch book arguments.     

宗教理解和宗教多元论问题

我们几乎都能肯定,诸宗教之问或多或少都有"排他"倾向,认为真理掌握在自己的手里,其他宗教信仰或多或少是错误的.一般宗教都在宣传自己的优越性,为自己的存在合理性寻找依据,即使是那些自认为是"非宗教的宗教"也是如此.     

Metaphor,Religious Language,and Religious Experience

Is it possible to talk about God without either misrepresentation or failing to assert anything of significance? The article begins by reviewing how, in attempting to answer this question, traditional theories of religious language have failed to sidestep both potential pitfalls adequately. After arguing that recently developed theories of metaphor seem better able to shed light on the nature of religious language, it considers the claim that huge areas of our language and, consequently, of our experience are shaped by metaphors. Finally, it considers some of the more significant implications of this claim for our understanding of both religious language and religious experience.     

Metaphor in pictures

Pictures can be literal or metaphoric. Metaphoric pictures involve intended violations of standard modes of depiction that are universally recognizable. The types of metaphoric pictures correspond to major groups of verbal metaphors, with the addition of a class of pictorial runes. Often the correspondence between verbal and pictorial metaphors depends on individual features of objects and such physical parameters as change of scale. A more sophisticated analysis is required for some pictorial metaphors, involving juxtapositions of well-known objects and indirect reference.     

Syntax in pictures

It was hypothesised that pictures drawn to represent active and passive sentences would reflect this syntactic difference. Specifically, it was predicted that the reversal of the order in which the logical subject (LS) and the logical object (LO) occur in the change from active to passive form of sentence will affect the order in which they occur in their pictorial representations. A significant directional preference was found for placing the LO to the left of the LS in the pictorial representations of passive but not active sentences. This was discussed in terms of the marked status of the passive in relation to the active. In the case of sentences differing only in lexical marking there was no asymmetric directionality effect corresponding to that found for actives and passives. A significant tendency to match the surface order of the sentences in the pictures was found for both lexically marked and unmarked sentences. The possibility that other spatial or physical dimensions might be used to express syntactic and semantic factors in the pictorial representation of sentences is considered.     

Philosophical pictures and secondary qualities

The paper presents a novel account of nature and genesis of some philosophical problems, which vindicates a new approach to an arguably central and extensive class of such problems: The paper develops the Wittgensteinian notion of ‘philosophical pictures’ with the help of some notions adapted from metaphor research in cognitive linguistics and from work on unintentional analogical reasoning in cognitive psychology. The paper shows that adherence to such pictures systematically leads to the formulation of unwarranted claims, ill-motivated problems, and pointless theories. To do so, the paper proceeds from a case-study on a lastingly influential development in early modern philosophy: the adoption of the doctrine of secondary qualities, and its principal consequences. The findings motivate a new approach to an arguably extensive and important class of philosophical problems: to the problems we raise in the grip of philosophical pictures.     

Learning 10000 pictures

Four experiments are reported which examined memory capacity and retrieval speed for pictures and for words. Single-trial learning tasks were employed throughout, with memory performance assessed by forced-choice recognition, recall measures or choice reaction-time tasks. The main experimental findings were: (1) memory capacity, as a function of the amount of material presented, follows a general power law with a characteristic exponent for each task; (2) pictorial material obeys this power law and shows an overall superiority to verbal material. The capacity of recognition memory for pictures is almost limitless, when measured under appropriate conditions; (3) when the recognition task is made harder by using more alternatives, memory capacity stays constant and the superiority of pictures is maintained; (4) picture memory also exceeds verbal memory in terms of verbal recall; comparable recognition/recall ratios are obtained for pictures, words and nonsense syllables; (5) verbal memory shows a higher retrieval speed than picture memory, as inferred from reaction-time measures. Both types of material obey a power law, when reaction-time is measured for various sizes of learning set, and both show very rapid rates of memory search.

From a consideration of the experimental results and other data it is concluded that the superiority of the pictorial mode in recognition and free recall learning tasks is well established and cannot be attributed to methodological artifact.     

The effect of masked pictures on the interpretation of ambiguous pictures

Two experiments investigated whether the initial organization of ambiguous pictures presented supraliminally could be influenced by the presentation of semantically related pictures that had been pattern masked to prevent conscious representation. Twenty-two pictures were presented tachistoscopically in a counterbalanced sequence, each alternating with the supraliminal presentation of its ambiguous counterpart. The results supported the hypothesis that pictures precluded from consciousness by pattern masking could nevertheless influence the interpretation of ambiguous pictures. Although the possibility of structural priming could not be completely ruled out in these experiments, there is evidence to suggest that semantic priming is a component. The research potential of semantic priming is also discussed.     

Religious Fundamentalism and Religious Orientation Among the Greek Orthodox

The experimenters explored how religious fundamentalism related with religious orientation, irrational thinking, and immature defense mechanisms. They also explored the possible moderational role of the Big 5 personality factors. The participants were predominantly Greek Orthodox College students from a Cypriot University. The experimenters employed a cross-sectional design and required participants to complete a series of self-report measures. Religious fundamentalism significantly predicted irrational thinking. Intrinsic and personal extrinsic religious orientations significantly predicted religious fundamentalism. The results provide support for the idea that the more dogmatically one holds their religious beliefs, the more likely they are to think irrationally.     

Religious Affiliation,Religious Service Attendance,and Mortality

Very few studies have examined the effects of both religious affiliation and religiosity on mortality at the same time, and studies employing multiple dimensions of religiosity other than religious attendance are rare. Using the newly created General Social Survey-National Death Index data, our report contributes to the religion and mortality literature by examining religious affiliation and religiosity at the same time. Compared to Mainline Protestants, Catholics, Jews, and other religious groups have lower risk of death, but Black Protestants, Evangelical Protestants, and even those with no religious affiliation are not different from Mainline Protestants. While our study is consistent with previous findings that religious attendance leads to a reduction in mortality, we did not find other religious measures, such as strength of religious affiliation, frequency of praying, belief in an afterlife, and belief in God to be associated with mortality. We also find interaction effects between religious affiliation and attendance. The lowest mortality of Jews and other religious groups is more apparent for those with lower religious attendance. Thus, our result may emphasize the need for other research to focus on the effects of religious group and religious attendance on mortality at the same time.     

Religious Experience,Religious Worldviews,and Near-Death Studies

The tense relation prevailing between representatives of conservative religion and other near-death researchers may be illumined by a look at the different functions religion has fulfilled in the past. Religion may be seen as centering on the meaningfulness of the world, on spiritual experience, or on salvation. In this essay, I sketch the place of these themes in the Great Religions. These themes have inherent mutual tensions that in the case of Christianity cannot necessarily be settled by appeal to the Bible, because different Christian groups have somewhat differing views of the source of authority. Furthermore, the Bible's authority is challenged by the results of modern scholarship. In light of these reflections, I see Michael Sabom's Light & Death (1998) as showing valuable data and insights but failing to respond to significant challenges.     

Religious Activities, Religious Orientation, and Aggressive Behavior

Theorists and clinicians have long believed that religious practice may reduce aggression and other destructive behaviors. To date, most evidence for a relationship between religiosity and aggression comes from nonexperimental studies. The purpose of this exploratory study was twofold. First, to examine experimentally whether two religious practices reduce aggressive behavior; second, to determine if specific aspects of religious orientation and spiritual transcendence are related to level of aggression, expressed under controlled laboratory conditions. Sixty-two participants assigned to one of three experimental groups (memorize Bible passages, prayer/meditation, or control group) completed a laboratory task of aggression. Participants also completed religious and spirituality instruments, along with self-ratings of aggressive disposition. Results indicated that neither memorization of biblical passages nor meditation reduced aggression. Intrinsic-oriented religiosity participants self-reported lower aggression than extrinsic-oriented participants, but no differences were found on the laboratory task of aggression. Spiritual transcendence showed no behavioral aggression differences .     

Delusional verbalizations and beliefs

This study evaluated the intensity of delusional beliefs during the modification of delusional verbalizations with three chronically mentally ill inpatients. The multiple-baseline across responses design was used to evaluate the efficacy of a behavioral treatment package to modify delusional verbalizations. Results revealed that changes were obtained in delusional verbalizations to personal questions without corresponding changes in the subjects' delusional beliefs. Changes in delusional verbalizations were well-maintained for two subjects during a 6-month follow-up period. Mixed results were obtained for generalization probe interviews.