On the Prospect of Linking Religious‐Right Identification with Political Behavior: Panacea or Snipe Hunt?

Although it is a popular topic, the religious right is understudied in two areas. First, scholars have not developed an agreed-upon profile of religious-right adherents at the individual level. Second, little is known about how religious-right status functions as a predictor of political behavior. There is a possibility that religious-right status functions similarly to party identification, as an indicator that is both related to a wide range of variables and capable of functioning independently of those variables as a predictor of political behavior. Using multivariate statistical techniques we analyze survey data that allows respondents to self-identify as members of the religious right. We find that religious-right identifiers are social and theological conservatives who demonstrate high levels of religious commitment. However, they are neither monolithically Republican nor ideologically conservative. Religious-right status does have cross-cutting characteristics, for it is fluid across partisan, ideological, and denominational lines. This status is not, however, politically distinguishing as whatever impact it has on political behavior is apparently subsumed by traditional political variables.     

Patriotism or Nationalism? Understanding Post‐September 11, 2001, Flag‐Display Behavior1

People reacted to the September 11, 2001, terrorist attacks in a number of different ways. One reaction was to display the American flag on one's home, car, or person. The goal of this research was to understand the underlying motivations that led to this widespread behavior. Specifically, to what extent was post‐9/11 flag‐display behavior motivated by patriotism (love of country and in‐group solidarity), nationalism (uncritical acceptance of national, state, and political authorities and out‐group antipathy), or a combination of both? Results of a national survey (N= 605) provided much stronger support for the hypothesis that post‐9/11 flag‐display behavior was an expression of patriotism, not nationalism. Other results supported the notion that patriotism can exist without nationalism, even in the context of people's reactions to a terrorist attack.     

Driven,Distracted, or Both? A Performance‐Based Ex‐Gaussian Analysis of Individual Differences in Anxiety

Since the inception of the empirical study of personality, and even before it, individual differences in anxiety and distress have been viewed as key predictors of behavioral performance. Yet such literatures have always entertained 2 perspectives, one contending that anxious individuals are "driven" and the other contending that anxious individuals are "distracted." The present 3 studies (total N=289) sought to reconcile such discrepant views according to an ex-Gaussian parsing of reaction time performance tendencies in basic cognitive tasks. As hypothesized, a particular pattern marked by faster responding on the preponderance of trials (in terms of the ex-Gaussian μ parameter) in combination with slower responding on other trials (in terms of the ex-Gaussian τ parameter) was predictive of higher levels of anxiety. Implications for understanding neuroticism, distress, the anxiety-performance interface, and cognitive models of personality processes are discussed.     

Confucian Ethics: Altruistic? Egoistic? Both? Neither?

Is Confucian ethics primarily egoistic or altruistic? There is textual support for both answers. For the former, for example, Confucius claims that one learns for the sake of oneself; for the latter, we can find Confucius saying that one ought to not impose upon others as one would not like to be imposed upon. This essay aims to explain in what sense Confucian ethics is egoistic (the highest goal one aims to reach is to become a virtuous person oneself) and in what sense it is altruistic (a virtuous person is necessarily concerned with the well-being, both external and internal, of others). The conclusion to be drawn, however, is not that Confucian ethics is both egoistic and altruistic, but that it is neither, since the Confucian ideal of a virtuous person is to be in one body with others so that there are really no others (since all others become part of myself), and since there are no others, there is no self either.     

Are Risk‐Taking Persons Less Religious? Risk Preference,Religious Affiliation,and Religious Participation in Taiwan

The "risk-preference" thesis is a controversial topic in the sociology of religion. Thus far, cross-cultural empirical research on risk preference and religiosity has been meager. This study attempts to replicate Miller's ( Miller, Alan S. 2000 . Going to hell in Asia: The relationship between risk and religion in a cross cultural setting.   Review of Religious Research 42(1):5–18) study for Taiwanese society, using data from the 2007 Taiwan Social Change Survey (TSCS). Logistic regression results show that for the Taiwanese (1) risk preference has little estimated net effect on religious affiliation, but (2) the relationship between risk preference and frequency of religious participation is statistically significant.     

Ramakrishna: Mystical, Erotic, or Both?

The lengthy psychoanalytic discourse on Ramakrishna is traced from Romain Rolland's dialogue with Freud on the spiritual to later uses of applied psychoanalysis by Sudhir Kakar, Jeffrey Masson, and Jeffrey Kripal. Basic problems in applying psychoanalysis to great spiritual figures such as Ramakrishna are illustrated through an analysis of Kripal's Kali's Child. Newer approaches to deal more adequately with the spiritual self and psychopathology are cited.     

Self‐Directing Religious Coping: A Deistic God,Abandoning God,or No God at All?

Self-directing religious coping has been correlated with both positive and negative outcome variables in previous research. The purpose of this study was to explore the potential meaning behind these mixed findings by clarifying the nature of the self-directing religious coping construct. A new set of subscales was constructed that operationalized different aspects of the construct. This scale, the original Religious Problem Solving Scale, and mental-health measures were given to 262 undergraduate students at a moderate-sized midwestern university. Two factors were identified with the revised self-directing measure: a deistic and supportive but nonintervening God factor and an abandoning God factor. The Abandoning God Subscale was more highly correlated with the original Self-Directing Scale than was the deistic God measure. The Deistic and Supportive God Subscale was correlated with both positive and negative mental-health outcomes, whereas the abandoning God measure consistently related to poorer outcomes.     

Ecology: Religious or Secular?

‘Ecology: religious or secular?’ addresses the issue of the relation between ecology and the idea of God. ‘Social’ interpretations of ecology seem to fit with traditional Christian models, such as stewardship, for grasping the relation between humanity and nature. ‘Deep’ interpretations of ecology, in which nature is understood to encompass humanity, appear, by contrast, less amenable to assimilation by Christianity. The choice – for so it is often presented – between ‘deep’ and ‘social’ forms of ecology is thus a test case for Christianity. Does the Christian theologian opt for ‘social’ ecology because it best addresses the issue of human embeddedness in nature or because it fits better with prior metaphysical commitments? This article argues that the only way such a dilemma can be addressed theologically is by thinking through at a fundamental level the character of God’s relation to the world. An enquiry in philosophical theology, through the consideration of the concept of divine simplicity, it is argued, suggests that Christianity is not condemned to ‘religious’ readings of ecology. That is, Christianity is not obliged to select evidence based on criteria derived from prior theological commitments (e.g. to the model of stewardship). Instead, beginning in the concept of God enables a truly ‘secular’ enquiry which acknowledges a wide range of evidence of our materiality. Indeed, such a ‘secular’ enquiry can only be established by reference to the idea of God.     

Corruption: Engineers are Victims,Perpetrators or Both?

This study was conducted in Serbian companies on licensed engineers and in its first part included a total of 336 licensed engineers who voluntarily completed the questionnaires about their ethical orientation and attitudes toward corruption and in the second part 214 engineers who participated in the first survey, who voluntarily evaluated their company’s business operations characteristics. This study has clearly shown that there is a direct significant influence of the engineer’s ethical orientations and attitudes toward corruption on their evaluation of the characteristics of their respective companies regarding business operations. This research also clearly shows that only engineers with a strong deontological orientation, low ethical subjectivity, and strong readiness to fight corruption, low corruption acceptance and high awareness of corruption can successfully fight corruption, improve the business operations of their companies and make beneficial changes to society. Otherwise, they should be considered as corruption perpetrators, not just as its victims.     

Baring Their Souls in Online Profiles or Not? Religious Self‐Disclosure in Social Media

This study measured the prevalence of religious self‐disclosure in public MySpace profiles that belonged to a subsample of National Study of Youth and Religion (NSYR) wave 3 respondents (N = 560). Personal attributes associated with religious identification as well as the overall quantity of religious self‐disclosures are examined. A majority (62 percent) of profile owners identified their religious affiliations online, although relatively few profile owners (30 percent) said anything about religion outside the religion‐designated field. Most affiliation reports (80 percent) were consistent with the profile owner's reported affiliation on the survey. Religious profile owners disclosed more about religion when they also believed that religion is a public matter or if they evaluated organized religion positively. Evangelical Protestants said more about religion than other respondents. Religiosity, believing that religion is a public matter, and the religiosity of profile owners’ friendship group were all positively associated with religious identification and self‐disclosure.     

Self,in‐group,and out‐group evaluation: bond or breach?

A number of studies have looked at causes of in‐group bias, but few studies have actually investigated whether the two components of in‐group bias, i.e. in‐group and out‐group evaluation, are related to each other and whether they have similar or different predictors. In the Fiji Islands, self‐, in‐group, and out‐group evaluations were obtained using within‐subject correlations from a sample of 336 indigenous and Indian Fijians. Self‐evaluation was positively related to in‐group evaluation, and both were positively related to out‐group evaluation, supporting a spillover model. After controlling for background variables and the other evaluation variables, regression analyses showed that in‐group identification was positively related to in‐group evaluation, and social distance and political ethnocentrism were negatively related to out‐group evaluation. Additionally, ethnicity interacted with collective self‐esteem in determining both in‐group favouritism and out‐group derogation. Copyright © 2003 John Wiley & Sons, Ltd.     

Does Religion Breed Trust? A Cross‐National Study of the Effects of Religious Involvement,Religious Faith,and Religious Context on Social Trust

Many previous studies have linked religiosity to social trust. Yet much of this relation remains insufficiently understood, which is partly due to the fact that religiosity is a multidimensional phenomenon. In this article, we identify several of those dimensions, including the integration in religious communities, the importance of God in people's lives, and the religious context. These dimensions give rise to different mechanisms that produce both trust‐enhancing and trust‐reducing effects. Data from the European Values Survey (2008) were used to test the resulting hypotheses, using multilevel logistic regression models. We conclude that the micro effects are ambivalent: integration in religious communities furthers trust, whereas religious socialization and the importance of God lower trust. On the macro level, we find a strong effect of Protestantism, which is in line with previous studies, but that remains puzzling since the individual‐level difference between Protestants and the other religious traditions was found to be very small. In addition, in contrast to other studies, we found that religious diversity increases social trust.     

Is Happy Facial Expression Identified by the Left or Right Hemisphere？

1IntroductionCorrectly identifying other people′s facial ex-pressions of emotions is important to human socialinteraction in all societies.Many studies suggestthat the identification of facial expressions in par-ticular and perceptual processing of emotional infor-mation is carried out mainly by the right hemi-sphere of the brain[1￣7].Damage to the righthemisphere generally produces more significant im-pairment in recognition of all facial expressions ofemotion than damage to the left hemisp…     

Declining Religious Authority? Confidence in the Leaders of Religious Organizations, 1973–2010

One view of secularization is that it can be conceived of as declining religious authority. Although studies conducted in the 1990s suggested that confidence in the leaders of religious organizations—a promising indicator of religious authority—decreased in the 1970s and 1980s, research has not examined recent trends. The goals of this study are to (1) examine trends in confidence using data from the early 1970s through 2010 and (2) use recent advances in age-period-cohort analysis to provide a more robust empirical examination of these trends. Using data from the cumulative General Social Surveys, 1973–2010, the results suggest that, even after considering age effects, period declines in confidence have continued, but declines by birth cohort were primarily among those born in the boomer and early post-boomer generations (roughly 1945–1970) relative to those born earlier (pre-1945) or later (post-1970). Moreover, these effects appear to be due mainly to differences in religious participation, especially among more recent cohorts. In particular, there has been a rebound in confidence among members of the younger generation who attend religious services.     

When Does Sexuality‐Based Discrimination Motivate Political Participation?

The established consensus in political behavior research is that discrimination by political institutions motivates marginalized groups to vote and protest their conditions. However, existing studies miss a comparison between states with high and low levels of political discrimination, and they miss a comparison between states before and after the development of opportunities for groups to mobilize. In particular, a growing body of research shows that sexual‐minority groups face discrimination to varying degrees across Europe. Sexual minorities in states with high levels of discrimination lack the support of other minority‐group members, which encourages political participation. The analysis is based on surveys of 30 European countries, conducted before and after the 2004 European Union enlargement, which provided a stronger political‐opportunity structure for sexual minorities in Eastern Europe. Eastern Europe and Western Europe provided contexts with relatively high and low levels of sexuality‐based discrimination, respectively. In Western Europe, those who report sexuality‐based discrimination exhibited higher levels of participation, in comparison to those who did not report discrimination. In Eastern Europe, those who report sexuality‐based discrimination exhibited lower levels of participation before the 2004 enlargement, but they did not exhibit these lower levels after the 2004 enlargement.     

With or Without Religious Symbols? Why Political Liberalism is Inconclusive in the Case of Civil Servants

Res Publica - In this article, we scrutinize several arguments that are frequently used to legitimize a ban on religious symbols for civil servants. Most arguments, however, do not stand up to the...