The Evil Eye: A Cautious Look

This article analyzes the superstition of the evil eye from a psychosocial perspective. The commonly employed antidotes to the evil eye are discussed. These include knock on wood, kenehora, and various other culturally prescribed protective measures. The sin of envy, the role of God, Scripture, and Satan are examined. The author concludes with a statement of his own way of dealing with the evil eye and its underlying essence.     

The Psyche as a Process

This paper is about my experiences with psychoanalysis in Uruguay and Argentina during the upheaval of the 1960s and 1970s. It reflects the interweaving of personal, professional, and social factors at a given historical moment. During those years some psychoanalysts tried to expand the area of psychoanalysis to the larger community. This implied changes in praxis and training. The work was done in “operative groups” as a way of reaching a greater number of people. Some case examples show how this work was carried out. Eventually these changes were squelched by the military takeover in what became known as the “Dirty War.” All dissent was seen by the authorities as threatening to the social order and was eradicated with brutality and impunity. My experiences as participant/outsider during that time exemplified some of the personal adaptations and professional cost for advocating change.     

Religious Fundamentalism and Limited Prosociality as a Function of the Target

Two distinct research traditions have established that (a) religiosity implies prosocial tendencies, though limited to proximal targets, and (b) religious fundamentalism (RF) relates to prejudice, often because of underlying right‐wing authoritarianism (RWA). Through two studies, we investigated the idea that RF, due to underlying religiosity, also predicts prosociality that is limited to proximal rather than distal targets. Specifically, we found that RF, unlike RWA and because of religiosity, predicted prosociality towards a nonfeminist but not a feminist target in need (Experiment 1) and willingness to help friends but not unknown people in need in the same hypothetical situations (Experiment 2). Moreover, like RWA, RF implied negative attitudes towards the feminist. This limited, not extended, prosociality of people scoring high on RF was in contrast with their self‐perceptions of being universally altruistic. Fundamentalism seems to combine religiosity's qualities (in‐group prosociality) with authoritarianism's defects (out‐group derogation).     

The Flesh and The Devil: Belief in Religious Evil and Views of Sexual Morality

Review of Religious Research - We examine an understudied connection between religion and sexuality: beliefs about the reality of supernatural evil (Satan, hell, and demons). After controlling for...     

巫术与邪教关系的宗教社会学分析

本文运用现代宗教社会学理论,分析了高级宗教与巫术的严格区别,点明了中国传统宗教已属于高级宗教,但其中含有的巫术影响尚未祛尽的实际情形,强调主要是巫术及与之相联的民俗传统信仰对现代化建设有重大阻碍,呼吁应十分重视化传统的阻力为动力。进而,分析了中国式邪教与巫术的内在联系,指出由巫题活动向会道门组织及邪教蜕化的具体途径,并从中概括出巫术与邪教的共同特征。最后,根据其中的主要特征,根据当代被邪教迷惑者的主观原因与邪教所采用的手法分析,强调只有理性才是破邪的利器,只有明确区分巫术与经验技术、高级宗教与巫术、个人体验和普遍经验等,才能切实提高对邪教的辨识能力,从根本上破邪。     

God and Evolutionary Evil: Theodicy in the Light of Darwinism

Pain, suffering, death, and extinction have been intrinsic to the process of evolution by natural selection. This leads to a real problem of evolutionary theodicy, little addressed up to now in Christian theologies of creation. The problem has ontological, teleological, and soteriological aspects. The recent literature contains efforts to dismiss, disregard, or reframe the problem. The radical proposal that God has no long–term goals for creation, but merely keeps company with its unfolding, is one way forward. An alternative strategy to tackle the problem of evolutionary theodicy is outlined, with an implication for environmental ethics and suggestions for further work.     

Family Environment as a Function of Religious Observance in American Jews

An empirical study was conducted to evaluate the hypothesis that perception of family environment among Jews differs as a function of degree of religious observance among Jews. One hundred and one Jewish young adults completed the Moos' Family Environment Scale and a scale measuring degree of religious observance. Compared to the families of more observant young adults, the families of less observant young adults were significantly more organized, more involved in recreational activities, and more concerned with achievement. Clinical implications of research results for family therapy and ideas for future research are discussed.     

Recollections of Childhood Religious Identity and Behavior as a Function of Adult Religiousness

People have a strong motivation to maintain a self-concept that is coherent and consistent over time. Religion is an central source of social identity for many people, but its importance is prone to dramatic change across the life course. To maintain a consistent perception of self, recollections of one's own past religiousness may shift to better fit with the present. This study examined changes between early and middle adulthood in retrospective perceptions of religious behavior and identity in childhood. Data from a population-based birth cohort sample were matched with data from individuals who participated in at least two of three adult follow-up studies, at intervals of approximately 10 years. Logistic regression was used to analyze the association of final recollections of childhood behavior and identity with previous recollections and current religious characteristics. Consistent with the predictions of temporal self-appraisal theory, participants' perception of their religious identity as children tended to change over time to match their adult religious identity. Recollections of childhood religious behavior were more stable than recollections of religious identity, and change was unrelated to adult behavior. These results have implications for studying religious characteristics using retrospective measures, regarding their accuracy and their independence from contemporary measures.     

Perceived Deservingness of Outcomes as a Function of Religious Fundamentalism and Target Responsibility

We examined the perception of deserved outcomes associated with religious fundamentalism (RF). Interviews with videotaped targets varied in target's religiosity, responsibility, and outcome valence (good/bad). Participants either low (LF) or high (HF) on RF formulated an impression of how deserving a target was for a situational outcome. Participants low in RF held targets to be less deserving of a bad outcome than a good one; the HF group showed this to a lesser degree. HFs believed the target was more deserving of a bad outcome than did LFs, even when the target was not responsible for the outcome. Religious fundamentalism is related to attributing greater deservingness of bad outcomes, possibly because of a greater belief in a just world.     

Recollections of Childhood Religious Identity and Behavior as a Function of Adult Religiousness

People have a strong motivation to maintain a self-concept that is coherent and consistent over time. Religion is a central source of social identity for many people, but its importance is prone to dramatic change across the life course. To maintain a consistent perception of self, recollections of one's own past religiousness may shift to better fit with the present. This study examined changes between early and middle adulthood in retrospective perceptions of religious behavior and identity in childhood. Data from a population-based birth cohort sample were matched with data from individuals who participated in at least 2 of 3 adult follow-up studies, at intervals of approximately 10 years. Logistic regression was used to analyze the association of final recollections of childhood behavior and identity with previous recollections and current religious characteristics. Consistent with the predictions of temporal self-appraisal theory, participants' perception of their religious identity as children tended to change over time to match their adult religious identity. Recollections of childhood religious behavior were more stable than recollections of religious identity, and change was unrelated to adult behavior. These results have implications for studying religious characteristics using retrospective measures, regarding their accuracy and their independence from contemporary measures.     

Marked: Tattoo as an Expression of Psyche

Tattoo is a practice that is thousands of years old, appearing in virtually every corner of the world. Since the rise and expansion of organized nation states, it has often been subject to negative judgments, identified with a primitive cultural level, low social status, or even criminality. This article provides a brief overview of the history of tattoo, identifying associated cultural complexes and considering factors in the contemporary resurgence of tattoo's popularity. Against this backdrop, a qualitative study of a group of contemporary tattoo wearers is presented. Selected tattoos are reproduced and examined in detail from a psychological perspective, along with the wearers' own accounts of their motivations and experiences. From these accounts emerge five basic themes: self-empowerment, identification with a group, memorialization, “a message to oneself,” and the transformation of pain into beauty. Broader consideration is then given to different levels of meaning that a tattoo may carry for the wearer, working from examples of a particular motif often chosen: that of birds. Previous authors have pathologized wearers as masochistic, due to the pain involved in receiving a tattoo. Others tend to view tattoo as purely ornamental in function. The purpose of this article is to balance the picture by remaining open to tattoo as an expression of psyche. The emerging story is one in which choosing, receiving, and wearing a tattoo can be part of living a symbolic life.     

邪恶的两张面孔:根本的邪恶和平庸的邪恶——汉娜·阿伦特对极权主义制度下的邪恶现象的批判

汉娜.阿伦特对极权主义制度下的邪恶现象有两种表述方式,即“根本的邪恶”和“平庸的邪恶”。前者的根本特征表现为破坏了人类发展和和进步的概念,致力于把人变成多余的人的事业,以及消灭了人的法律人格、道德人格以及作为个体的人;后者的特征体现为无思想和肤浅性。阿伦特为思考极权主义专制制度下邪恶现象产生的根源以及个人应该担负何种道德责任提供了一种全新的视角,从而为建立一种以思想为核心的个人责任伦理提供了理论上的可能。