Must God Be Dead? Reinventing the Sacred

Newton became a death knell for a theistic God and for a non-epiphenominal mind. The culprit is the deterministic causal closure of classical physics. Two major revolutions are taking us beyond this closure. The first is Quantum Mechanics, which is non-deterministic. The second revolution may just be happening. The emergence and evolution of life in our or any biosphere is governed by no law at all. This freedom suggests one sense of God as the natural creativity of the Universe.     

Can the Mind Command the Body?

People naturally intuit that an agent's ethereal thoughts can cause its body to move. Per intuitive physics; however, one body can only interact with another. Are people, then, covertly puzzled by the capacity of thoughts to command the body? Experiment 1 first confirms that thoughts (e.g., thinking about a cup) are indeed perceived as ethereal—as less detectible in the body (brain), and more likely to exist in the afterlife relative to matched percepts (e.g., seeing a cup). Experiments 2–5 show that thoughts are considered less likely to cause behavior than percepts (e.g., thinking of a cup vs. seeing one). Furthermore, mind–body causation is more remarkable when its bodily consequences are salient (e.g., moving an arm vs. brain activation). Finally, epistemic causes are remarkable only when they are ascribed to mental- (e.g., “thinking”) but not to physical states (“activation”). Together, these results suggest that mind–body interactions elicit a latent dualist dissonance.     

Body Image or Body Images?: Comparative,Multidimensional Assessment Among College Students

A major criticism of research on body image concerns the dubious assumptions of the unidimensionality of the construct and the equivalence of body-image measures. Our study of 125 male and female college students compared multiple measurement methods within each of two modalities of body image. (a) perceptual (body-size estimation) and (b) attitudinal (body-image affect and cognition). Clinically relevant indices of psychological adjustment and eating disturbance were included. Results clearly supported the distinction between attitudinal and perceptual modalities of body image and indicated more convergent and discriminant validity for the former than for the latter. Whereas one method of assessing size-estimation accuracy and most body-image attitudes produced relationships with maladjustment, only attitudinal body image and perceptual, self-ideal discrepancy measures were significantly linked to eating disturbance. Relationships were generally more consistent for women that for men. Implications are discussed in the context of extant and future research on body image with clinical and nonclinical populations.     

Mind over Body? The Combined Effect of Objective Body Weight, Perceived Body Weight, and Gender on Illness-Related Absenteeism

This study examined the combined effect of objective and subjective body weight, as well as gender, on illness-related absenteeism. A sample of 162 Hong Kong white-collar employees was surveyed. Using hierarchical regression analysis, we were able to confirm our hypotheses, derived from the objectified body consciousness (OBC) theory, that the positive relationship between objective body weight and illness-related absenteeism is significant among women, not men; and only among those women who consider themselves obese (as opposed to those who do not). This finding supports the concept that a woman’s perception of weight affects whether obesity is more strongly related to illness-related absenteeism.     

Body Surveillance and Body Shame in College Men: Are Men Who Self-Objectify Less Hopeful?

The current study examined self-objectification and hope in a sample of undergraduate men from a Midwestern university in the United States (N?=?227). Specifically, an online survey utilizing self-report measures examined the associations between body surveillance, body shame, trait hope, social relationship hope, and romantic relationship hope were considered through the lenses of Objectification Theory and the Broaden and Build Theory of Positive Emotions. Consistent with Hypothesis 1, bivariate correlations showed that more body surveillance was associated with less trait agency, less trait pathways, less social relationship pathways, and less romantic relationship pathways. As well, more body shame was associated with less trait agency, less trait pathways, less social relationship pathways, less romantic relationship agency, and less romantic relationship pathways. Additionally, consistent with Hypothesis 2 and the model proposed by Objectification Theory, body shame explained relations between body surveillance and hope, specifically, trait agency, social relationship pathways, romantic relationship agency, and romantic relationship pathways in a path analysis. This work fills an important gap in the current literature, as it is the only study to date that examines relations between self-objectification and hope, and furthers objectification research among men. Results are discussed within the context of Objectification Theory and the Broaden and Build Theory of Positive Emotions. Implications and future directions are discussed.     

A Search for the Body: Is there Space for Christ's Body in Pannenberg's Eschatology?

Pannenberg's thought makes a constant appeal to ‘anticipation’, and this concept depends on a metaphysical proposal, temporalized essentialism, which includes an account of eternity as simultaneity of all history in God. This view of eternity has been both applauded and criticized. This article considers Pannenberg's account of the body of the exalted Christ who is in eternity. Pannenberg affirms the resurrection of Jesus, but has no account of the nature of Jesus’ resurrected body. He emphasizes the church as the body of the exalted Christ, but describes this body as lacking particularity. His account of the Eucharist does not have any place for Christ's corporeal presence or for participation in Christ's exalted body. His account of the return of Christ is oriented to the revelation of the glorified unity of all reality in Christ. The reason that Pannenberg has no account of the body of Christ is due to his conception of eternity, a conception which differs markedly from that of Paul. The Pauline heavenly realm is part of the creation, and thus has a spatio‐temporal relationship to the earthly realm as well as having a spatio‐temporal dimension in itself. Pannenberg's conception of eternity is that it is outside of the created realm and has no spatial dimension. Douglas Farrow argues that a theology that lacks an account of the exalted body of Christ fails to have a proper account of the redemption of humanity and creation, and it seems Pannenberg's view is open to this criticism.     

Is Female Body Esteem Shaped by Benevolent Sexism?

The present investigation sought to determine whether women's body attitudes could be understood as a manifestation of benevolent sexism. Results indicated that women who held many benevolent sexist beliefs not only used more cosmetics when preparing for a romantic date than women who endorsed few such beliefs, but they also expressed more positive attitudes toward an aspect of female body esteem, sexual attractiveness, that can be altered using cosmetic products.     

Pain and Bodily Care: Whose Body Matters?

Pain is unpleasant. It is something that one avoids as much as possible. One might then claim that one wants to avoid pain because one cares about one's body. On this view, individuals who do not experience pain as unpleasant and to be avoided, like patients with pain asymbolia, do not care about their body. This conception of pain has been recently defended by Bain [2014 Bain, D. 2014. Pains That Don't Hurt, Australasian Journal of Philosophy 92/2: 305–20.[Taylor & Francis Online], [Web of Science ®] , [Google Scholar]] and Klein [forthcoming Klein, C. forthcoming. What Pain Asymbolia Really Shows, Mind. [Google Scholar]]. In their view, one needs to care about one's body for pain to have motivational force. But does one need to care about one's body qua one's own? Or does one merely need to care about the body that happens to be one's own? In this paper, I will consider various interpretations of the notion of bodily care, in light of a series of pathological cases in which patients report pain in a body part that they do not experience as their own. These cases are problematic if one adopts a first-personal interpretation of bodily care, according to which pain requires one to care about what is represented as one's own body. The objection can run as follows. If the patients experience the body part as alien, then they should not care about it. Therefore, they should be similar to patients with pain asymbolia. But they are not. Hence, bodily care is not necessary to pain. To resist this conclusion, one can try to revise the interpretation of the notion of bodily care and to offer alternative interpretations that are not first-personal. However, I will show that that those alternatives also fail to account for these borderline cases of pain.     

What is Special About Body Based Reference Frame?

Classifying spatial frames of references have placed egocentric/body-based representations on muddy grounds. The traditional taxonomy places it under the deictic distinction while the Levinson’s terminology does not provide a special status for it but classifies it along with the relative frame of reference. Research from other areas of cognition has come up with other implied classifications that are motivated by the special role played by these egocentric representation(s). Tangled among such issues is the fuzzy distinction between egocentric and body based representations. The current paper takes up exactly this issue and proposes to sub classify egocentric representations into two different subtypes namely the first- and the second-order representations. The proposed distinction serves an essential purpose for understanding important cognitive processes like spatial transformation, mental perspective taking, and so on.     

How Does the Body Get Into the Mind?

In this article, we propose that gestures play an important role in the connection between sensorimotor experience and language. Gestures may be the link between bodily experience and verbal expression that advocates of embodied cognition have postulated. In a developmental sequence of communicative action, gestures, which are initially similar to action sequences, substantially shorten and represent actions in metonymic form. In another process, action sequences are based on kinesthetic schemata that themselves find their metaphoric expression in language. Again, gestures enact kinesthetic schemata that are correlated with verbal expressions. Examples from a large database are used to illustrate the various processes by means of which language arises when students conduct school science investigations.     

Self-Objectification and Pregnancy: Are Body Functionality Dimensions Protective?

Objectification theory contends that women are socialized to view their body as an object to be evaluated by others (Fredickson and Roberts 1997). In contrast, pregnancy may be a time that women are more attuned to their body??s functionality. Extending objectification theory, we investigate relationships among body surveillance, awareness and appreciation of body functionality, depressive symptoms, and prenatal health behaviors among an on-line sample of 156 predominantly White, middle-class pregnant women from throughout the U.S recruited through maternity stores, message boards, listservs, and snowballing techniques. We examine whether higher levels of awareness and appreciation of body functionality may attenuate, and thereby possibly protect women from the negative effects of high body surveillance. We found that higher body surveillance was associated with depressive symptoms and, although not significant, tended to be associated with engagement in unhealthy prenatal behaviors. Awareness and appreciation of body functionality were each associated with fewer depressive symptoms and less engagement in unhealthy prenatal behaviors. Supporting our hypotheses, we found that at higher levels of appreciation of body functionality, the relationship between body surveillance and engagement in unhealthy behaviors was attenuated. However, in contrast to our hypotheses, the relationship between body surveillance and depression was stronger at higher levels of awareness of body functionality, and attenuated at lower levels. These findings suggest appreciation of body functionality may buffer negative effects of body surveillance. Future research examining these relationships over the course of pregnancy, and among ethnically and socioeconomically diverse women, is needed.