Is There a Cognitive Basis for Religious Belief?

This paper explores whether the psychological study of cognition can provide insight into how religious beliefs are formed and maintained. A review of illustrative findings from the research literature suggests three themes: First, regularities in our everyday experience are primarily identified through assessment of individual situations rather than through use of all relevant data. Second, preconceptions are highly important in shaping perceptions and interpretations of new experience. Finally, intense emotions often generate an inaccurate sense of certainty regarding beliefs congruent with these emotions. The applicability of these themes to the relationship between religious experience and religious belief is examined. The paper concludes by briefly discussing whether the increasing proportion of the population receiving statistical and scientific training will influence the level of religious belief in Western culture.     

Experiences of Anoxia: Do Reflex Anoxic Seizures Resemble Near-Death Experiences?

The role of anoxia in near-death experiences (NDEs) has been hotly debated. Some argue that anoxia can induce NDEs; others that its effects are quite different. Children suffering from reflex anoxic seizures (RAS) have repeated brief cardiac arrests. A questionnaire about their experiences was sent to members of the British RAS Support Group; 112 questionnaires were completed and 7 children were interviewed. Most recalled nothing from their seizures, but 24% reported some experience. A few were comparable to NDEs, with tunnels, lights, and out-of-body experiences.     

Do Equal Rights for a Minority Affect General Life Satisfaction?

While previous research examines how institutions matter for general life satisfaction and how specific institutions embodying equal rights for gay people matter for the life satisfaction of gays, we combine these two issues to analyze how the latter type of institutions relates to general life satisfaction. The question is how people in general are affected by laws treating everyone equally irrespective of sexual orientation. We find that legal recognition of partnership, marriage and adoption rights, as well as an equal age of consent, relate positively to general life satisfaction. Consequently, same-sex marriage and similar reforms come at no “welfare” cost to society at large—if anything, the opposite appears to hold. We further build on previous research showing positive effects of economic freedom on happiness and on tolerance towards gay people and interact our rights measure with economic freedom. This reveals that the positive effect on general happiness of equal rights mainly appears in countries with low economic freedom. This likely follows because minority rights are perceived to indicate openness to much-desired reforms in other areas.     

What to Do with a Second Chance in Life? Long-Term Experiences of Non-carriers of Huntington’s Disease

Little is known about how people’s lives are influenced when going from a 50% risk status of Huntington’s disease (HD) to no risk after performing predictive testing. In this study, 20 interviews were conducted to explore the long-term (>?5 years) experiences after receiving predictive test results as a non-carrier of HD. The results showed a broad variety of both positive and negative reactions. The most prominent positive reaction reported was feelings of relief and gratitude, of not carrying the HD mutation for themselves and for their children. Also, the non-carrier status promoted in some individuals’ significant life changes such as a wishing to have (more) children, pursuing a career or breaking up from an unhappy relationship. However, negative reactions on their psychological well-being were also described. Some had experienced psychological pressure of needing to do something extraordinary in their lives; others expressed feelings of guilt towards affected or untested siblings, resulting in sadness or clinical depression. The new genetic risk status could generate a need of re-orientation, a process that for some persons took several years to accomplish. The results of the present study show the importance of offering long-term post-result counselling for non-carriers in order to deal with the psychological consequences that may follow predictive testing.     

Generalised Chronic Musculoskeletal Pain as a Rational Reaction to a Life Situation?

While the biomedical model is still theleading paradigm within modern medicine and healthcare, and people with generalised chronicmusculoskeletal pain are frequent users of health careservices, their diagnoses are rated as having thelowest prestige among health care personnel. Anepistemological framework for understanding relationsbetween body, emotions, mind and meaning is presented.An approach based on a phenomenological epistemologyis discussed as a supplement to actions based on thebiomedical model.Within the phenomenological frame of understanding,the body is viewed as a subject and carrier ofmeaning, and therefore chronic pain can be interpretedas a rational reaction to the totality of a person'slife situation. Search for possible hidden individualmeanings in painful muscles presupposes meeting healthpersonnel who view the person within a holistic frameof reference.     

Belief in astrology: a symptom of maladjustment?

Previous research has demonstrated that people with a greater belief in astrology show more signs of maladjustment than people who have less belief or none at all. However, those who have the greatest commitment, the astrologers themselves, have been neglected. In the present study 66 students of astrology completed the EPQ and the 16PF. In general, their mean scores did not show any consistent signs of neuroticism and their 16PF group profile was significantly different from those of various neurotic groups but very similar to that of a comparison group of psychology students. The only sign of maladjustment was in their high P scores but even these were not significantly higher than those of the psychology students.     

Does Religious Belief Matter for Grief and Death Anxiety? Experimental Philosophy Meets Psychology of Religion

It is commonly reasoned that religious belief moderates death anxiety and aids in coping with loss. However, a philosophical perspective known as meta‐atheism includes the claim that avowed religious believers grieve deaths and experience death anxiety as intensely as avowed atheists. Thus, we report a study comparing religious believers and nonbelievers on measures of death anxiety and grief. We further investigated the relationships between certain religious beliefs (views of God, afterlife belief, religious orientation) and death anxiety, as well as both painful grief reactions and grief‐related growth. We surveyed 101 participants across the United States, ranging in age (19 to 57), education, and ethnicity. Participants avowing some form of religious belief, in comparison to those not, did not demonstrate lower levels of death anxiety. They did, however, display higher levels of a certain type of death acceptance. Additionally, those professing belief reported less grief and greater growth in response to loss. Greater afterlife belief was not associated with less grief; however, it was associated with both greater grief‐related growth and lower death anxiety.     

“Till Death Us Do Part”: Issues of Fidelity in End of Life Care

SUMMARY

This paper was born of the experience of caring for a loved one at the end of life. The sense of being torn between accepting one's lot and wishing for something “other” is at the heart of the concept described as “intimate fidelity.” Intimate fidelity is discussed as part of a multi-layered concept of fidelity, embracing aspects of the professional caring relationship, and which builds into a value that shapes the fabric of the community.

Academic literature fails to address this understanding of fidelity, so with some creativity, we turned to popular literature—novels and biographies—to find rich understandings of the concept of fidelity. Then following a traditional system of thematic analysis, three aspects of the concept of fidelity are presented, in the context of caring for loved ones, professional caring, and caring in the community.     

Uterine Transplant: A Risk to Life or a Chance for Life?

Science and Engineering Ethics - Being inherently different from any other lifesaving organ transplant, uterine transplantation does not aim at saving lives but supporting the possibility to...     

Mental Health,Occupational Trust,and Quality of Working Life: Does Belief in a Just World Matter?

We investigated the hypotheses that personal belief in a just world (BJW) would enhance evaluations of working life (e.g., job satisfaction, organizational commitment), increase occupational trust (e.g., entrepreneurial self-efficacy, occupational self-efficacy), and boost mental health (e.g., life satisfaction, self-esteem). To test these hypotheses, we conducted 3 studies with employees and unemployed individuals in different career situations (total N  = 593). Regression analyses revealed positive relationships between BJW and mental health, as well as occupational trust in all participant groups. These relationships persisted when controlling for objective success criteria and global personality traits. In addition, BJW was found to be associated with subjective quality of working life in employed individuals. We concluded that justice motive matters in the working context.     

Belief in afterlife as a moderator of fear of death?

Investigating the notion that belief in afrerlife (BA) serves the function of helping the individual to deal with fear of death, a study was designed to explore the effect of public commitment to religion, repression-sensitization, and anticipatory concern with death and dying on BA, and examine the relationship between BA and state anxiety. Fifty students of theology and fifty students of various other subjects responded to a German version of Byrne's R-S scale, and then were randomly assigned to two conditions: they either worked through Thanatos-Questionnaire, and thereby were confronted with death and dying for about 15 to 20 minutes, or filled out a questionnaire unrelated to the topic. Thereupon, a BA scale was administered, and at last, subjects responded to a scale measuring state anxiety. The findings of Osarchuk and Tatz (1973) that religiously committed persons are strengthening BA after being confronted with death and dying could not be replicated. However, among subjects with no public commitment, those concerned with death and dying scored significantly lower on BA than those not concerned. This effect was especially observed among students classified as sensitizers. Because changes of BA did not correspond with changes of within cell correlations between BA and state anxiety, an alternative explanation of the findings in terms of dissonance theory is put forward.     

Family Stress and Children's Rejection by Peers: Do Siblings Provide a Buffer?

We present two studies examining the role of siblings as possible buffers against the negative impact of family stress on children's peer relations. In Study 1, we examined associations between stress, sibling status, and peer rejection in a sample of 206 children in grades 3–5 in a majority African-American, rural, lower SES sample. In this low-income sample, higher stress was associated with more peer rejection, but having a sibling did not appear to buffer children against rejection by peers. In Study 1, we examined associations between stress, sibling status, and multiple dimensions of peer relations in a sample of 47 children in grades 3–6 in a majority Caucasian, urban, middle SES sample. In this middle-class sample, stress was unrelated to peer rejection but was associated with higher aggression, which often leads to rejection. In addition, the results from the middle class sample suggested that having a sibling may act as a buffer under high-stress conditions. The results are discussed in terms of current conceptualizations of buffering, contextual influences on family–peer links, and the need to assess multiple dimensions of children's peer-related functioning.     

What Makes for a Good Life? A Four-Nation Study

How do we assess the value of our lives? What makes the life we live a good or worthy one in our own eyes? What are its aims? The answers to these questions are implicit in the often unarticulated commitments by which people define their selves, purposes, and actions. These commitments structure the moral framework that guides our everyday qualitative distinctions and positions us within a unified narrative of continuity and change. The substantive conception of a good life, we argue, presupposes but is not reducible to a set of basic values. As an initial exploration of cultural variation, Canadian, Chinese, Indian, and Japanese university students were compared on what they held to be most important for assessing the worth of their lives. The results revealed considerable commonality of content with notable differences consistent with the cultural ethos of each group.     

Can Deweyan Pragmatist Aesthetics Provide a Robust Framework for the Philosophy for Children Programme?

In this paper, I argue that Dewey’s pragmatist aesthetics, and in particular, his concept of consummatory experience, should be engaged anew to rethink the merits of the Philosophy for Children (PFC) programme, which arose in the 1970s in the US as an innovative educational programme that aims to use philosophy to help school children (aged 6–18) improve their ability to become more conscious of and make judgments about the aspects of their experience that have ethical, aesthetic, political, logical, or even metaphysical meaning. Although an international success, the PFC programme has attracted many criticisms from a variety of directions. I claim that Deweyan concept of consummatory aesthetic experience is broad and flexible enough to provide a robust framework to make sense of the pedagogical horizon of PFC and therefore fruitfully engage the various critics of the movement coming from religious and social conservatives, educational psychologists, critical theorists, postmodernists/posthumanists, and professional philosophers themselves. The goal of this paper is to offer in a preliminary fashion the basic elements of Deweyan pragmatist aesthetics, which was principally elucidated in his Art as Experience, to defend PFC as a viable pedagogy.     

Life Experiences Throughout the Lifespan: What Do People Say (or Not) About Them?

Life experiences have been a topic of interest for researchers and clinicians for decades. Current knowledge is rooted in two distinct approaches, i.e., personality psychology and psychosomatics. Whereas the first is interested in ordinary life stories of nonclinical individuals, based on a more qualitative, in-depth, and person-driven approach, psychosomatics stresses negative events, mainly in clinical samples, and presents a more quantitative, general, and construct-driven approach. Consequently, available evidence is dispersed and unrelated and many basic questions remain unanswered. This study aimed to explore occurrence, developmental stage, valence, and impact of life experiences and to analyze critical answering patterns (i.e., “I don’t remember,” missingness). Through a cross-sectional retrospective design, 394 adults from the community answered the Lifetime Experiences Scale, which covers 75 life experiences organized in eight domains (i.e., school, job, health, leisure, living conditions, adverse experiences, achievements, and people and relationships). Occurrence of life experiences varied greatly, and the mean number of experiences reported was approximately 30. Regarding developmental stage, most experiences were reported in just one stage—mainly adulthood—however, some could be considered chronic. Globally, life experiences tended to be clearly rated as positive or as negative; additionally, assessed experiences were mainly appraised as positive. Moreover, participants presented their experiences as significant, rating them as high impact. Overall, critical answering patterns were not very expressive: “I don’t remember” and missing answers were below 2 and 5%, respectively, in the majority of experiences. These findings offer several important new insights, suggesting that life experiences are mainly an idiosyncratic topic.     

Relationships in Families after a Family Member’s Death: A Qualitative Metasynthesis

The aim of this article is to understand the bereavement of a family as a unit from multiple perspectives. Using qualitative metasynthesis, we described family members’ bereavement experiences from multiple perspectives. The most common perspectives reported were those of parents who had lost their children. No studies reported the perspectives of husbands. Every article explicitly or implicitly referred to a continued connection with the deceased and the effect of this connection on family relationships. This article addresses the importance of focusing on more than one relationship within a family, which should be investigated further in future research.     

Love Thy Self? How Belief in a Supportive God Shapes Self-Esteem

Previous research raises the question of self-esteem as a fundamental human need, but also indicates that self-esteem is an inherently social product. Is religious involvement influential—and does it depend on beliefs about God? In this research, we examine the associations between multiple dimensions of religious involvement and self-esteem, and specifically focus on the belief in a supportive higher power (“divine support”) as a central influence in this relationship. Analyses of a national probability sample of adults from the US (2004 General Social Survey) reveal two central findings: (1) divine support helps to explain a positive association between religious involvement and self-esteem; (2) divine support strengthens that association. These findings contribute to the growing discussion about beliefs about God—especially as an engaged, involved, and influential force in everyday life—and the association with different components of the self-concept. Our observations underscore the need for more research on the intersection of beliefs and practices in shaping various facets of personal functioning.