The Movement of Copying the Bible in South Korea: An Embodiment of Christian and Confucian Spiritualities1

This article examines a new and growing movement in Korean Christianity: making hand-written copies of the Bible. Over the last ten years, the practice of copying the Bible has become increasingly popular among ordinary Christians beyond the boundaries of denomination, age, gender, and profession. It is reported that, by December 2006, there were over 300,000 participants. The Centre for the Bible-Copying Movement, established in 1991, aims at increasing this figure to one million by 2010. In an attempt to uncover the rationale which motivates the practice of copying the Bible, this article situates this movement within the distinctive Korean cultural context of the continuing interplay between Confucianism and Christianity. It is based on the fact that Korea, once the most Confucianised state in East Asia, has become one of the most dynamic Christian countries in the world during the last century. This article argues that the movement of copying the Bible represents a harmonious combination of Christian and Confucian spiritualities: Christian piety for embodying the Word of God and Confucian devotion to self-cultivation through learning.     

A test of theory of planned behavior in Korea: participation in alcohol-related social gatherings

Two studies are reported using the theory of planned behavior (TPB) to predict and explain joining and not joining alcohol-related social gatherings among Korean undergraduates in various engineering majors. Specifically, considering that the attitudinal component of TPB is behavioral-outcome-based, the current study investigated whether the outcomes of engaging in a behavior and of not engaging in a behavior would similarly predict intentions to engage in a behavior and intentions to not engage in a behavior. The current study also examined whether intentions to engage and intentions to not engage would be significantly related to self-reported behavior a week later. Participants in Study 1 reported TPB components (attitudes toward behavior, subjective norms, perceived behavioral control, and behavioral intentions) concerning joining alcohol-related social gatherings. Participants in Study 2 reported TPB components concerning not joining alcohol-related social gatherings. Additionally, a week later, the participants in both studies reported their participation in alcohol-related social gatherings from the past week. Generally, the results showed that the TPB components were significantly associated with undergraduates' intentions to join and intentions to not join. Specifically, conversation-related attitudes and senior-junior relationship-related attitudes were significantly related to intentions to join, and only group-related attitudes were significantly related to intentions to not join. Intentions to join and intentions to not join were not significantly related to self-reported behavior of joining alcohol-related social gatherings a week later. The findings from the current research provide some evidence that joining or not joining alcohol-related social gatherings may not be mere behavioral opposites, predictable by the presence or absence of the same behavioral outcomes. These two aspects of the behavior may require assessment of different behavioral outcomes or different assessments of the same behavioral outcomes.     

Conflict Between Religion and Science Among Academic Scientists?

Using new survey data ( N = 1,646), we examine the attitudes academic scientists at 21 elite U.S. research universities have about the perceived conflict between religion and science. In contrast to public opinion and scholarly discourse, most scientists do not perceive a conflict between science and religion. Different from what other studies would indicate, this belief does not vary between social and natural scientists. We argue that maintaining plausibility frameworks for religion is an important correlate of whether scientists will reject the conflict paradigm, with such frameworks taking surprising forms. When scientists do not attend religious services they are more likely to accept the conflict paradigm. When scientists think their peers have a positive view of religion, they are less likely to agree there is a conflict between science and religion. Religious upbringing is associated with scientists adopting the conflict paradigm. Spirituality is much more important in this population than other research would lead us to believe. Results reformulate widely cited earlier research, offer new insights about how scientists view the connection between religion and science, and expand public discussion about religious challenges to science.     

Enhanced divergent thinking and creativity in musicians: a behavioral and near-infrared spectroscopy study

Empirical studies of creativity have focused on the importance of divergent thinking, which supports generating novel solutions to loosely defined problems. The present study examined creativity and frontal cortical activity in an externally-validated group of creative individuals (trained musicians) and demographically matched control participants, using behavioral tasks and near-infrared spectroscopy (NIRS). Experiment 1 examined convergent and divergent thinking with respect to intelligence and personality. Experiment 2 investigated frontal oxygenated and deoxygenated hemoglobin concentration changes during divergent thinking with NIRS. Results of Experiment 1 indicated enhanced creativity in musicians who also showed increased verbal ability and schizotypal personality but their enhanced divergent thinking remained robust after co-varying out these two factors. In Experiment 2, NIRS showed greater bilateral frontal activity in musicians during divergent thinking compared with nonmusicians. Overall, these results suggest that creative individuals are characterized by enhanced divergent thinking, which is supported by increased frontal cortical activity.     

Age and culture modulate object processing and object—scene binding in the ventral visual area

Behavioral differences in the visual processing of objects and backgrounds as a function of cultural group are well documented. Recent neuroimaging evidence also points to cultural differences in neural activation patterns. Compared with East Asians, Westerners’ visual processing is more object focused, and they activate neural structures that reflect this bias for objects. In a recent adaptation study, East Asian older adults showed an absence of an object-processing area but normal adaptation for background areas. In the present study, 75 young and old adults (half East Asian and half Western) were tested in an fMR-adaptation study to examine differences in object and background processing as well as object—background binding. We found equivalent background processing in the parahippocampal gyrus in all four groups, diminished binding processes in the hippocampus in elderly East Asians and Westerners, and diminished object processing in elderly versus young adults in the lateral occipital complex. Moreover, elderly East Asians showed significantly less adaptation response in the object areas than did elderly Westerners. These findings demonstrate the malleability of perceptual processes as a result of differences in cohort-specific experiences or in cultural exposure over time.     

Cultural Shaping of Self,Emotion, and Well‐Being: How Does It Work?

In this paper, we review the existent literature to propose that (i) different cultures have distinct views of self, which are instrumental in organizing daily routines, practices, and public meanings, (ii) the resulting behavioral environment shapes personal motivational propensities, (iii) the behavioral environment also carries information about normative expectations about what it is to be a 'good' person, and, as a consequence, (iv) culture has substantive influences on emotion, well-being, and health. In making this proposal, we highlight the distinction between personal motivational propensities and the society's normative expectations. The consequences of the cultural views of self on personal motivational propensities and those on the society's normative expectations may typically be concordant and, yet, the concordance can be disrupted especially at times of rapid social change. Directions for future research on culture, emotion, and well-being are discussed.     

Intransigent vowel-consonant position in Korean dysgraphia: evidence of spatial-constructive representation

Dysgraphia due to a focal brain lesion can be characterized by substitution, transposition, deletion and/or addition errors of graphemes or strokes. However, those linguistic errors can be language-specific because the writing system of a given language may influence error patterns. We investigated a Korean stroke patient, a 57-year-old English teacher with dysgraphia both in Korean Han-geul [see text] and in English alphabet writings. The results of an experimental testing revealed transposition errors between a consonant and a vowel only in English but not in Korean writings. This austerity of vowel-consonant position may be attributed to a unique Korean writing system of a spatially well-formed syllabic configuration or block with consonant(s) and a vowel. In light of a neuropsychological model of writing, which depicts a multi-level spelling and writing process, we suggest a spatial-constructional component of internal orthographic representations in Korean writing. This Korean graphemic configuration feature may be resistant to a focal, left cerebral damage, and thus, we also discuss our results in terms of cerebral lateralization of the writing processes.     

Effects of group experiential cognitive therapy for the treatment of panic disorder with agoraphobia.

A treatment protocol, called experiential cognitive therapy (ExCT), was developed. It integrated traditional cognitive behavior therapy (CBT) with virtual reality exposure for the treatment of panic disorder with agoraphobia (PDA). The objective of this study was to test the efficacy of short-term (four sessions) ExCT compared with a traditional 12-session panic control program (PCP) for the treatment of PDA. Forty patients diagnosed as having PDA by the diagnostic criteria of DSM-IV were randomly assigned to ExCT and PCP groups of 20 patients each. The treatment effects were measured with self-report questionnaires, including the BDI, STAI, ASI, PBQ, ACQ, and BSQ. The authors also assessed high end-state functioning (HES), including the success rate of stopping or reducing medication at post-treatment and 6-month follow-up. In all ratings, both ExCT and PCP groups showed significant improvement post-treatment compared with pre-treatment scores. There were no significant differences between the two treatment groups in HES and medication discontinuation at post-treatment, but there was a significant difference in medication discontinuation at 6-month follow-up. These results suggested that although short-term effectiveness of ExCT might be comparable to the effectiveness of PCP, long-term effectiveness of ExCT might be relatively inferior to the effectiveness of PCP.     

Experimental results of affective valence and arousal to avatar's facial expressions.

The objectives of this study were to propose a method of presenting dynamic facial expressions to experimental subjects, in order to investigate human perception of avatar's facial expressions of different levels of emotional intensity. The investigation concerned how perception varies according to the strength of facial expression, as well as according to an avatar's gender. To accomplish these goals, we generated a male and a female virtual avatar with five levels of intensity of happiness and anger using a morphing technique. We then recruited 16 normal healthy subjects and measured each subject's emotional reaction by scoring affective arousal and valence after showing them the avatar's face. Through this study, we were able to investigate human perceptual characteristics evoked by male and female avatars' graduated facial expressions of happiness and anger. In addition, we were able to identify that a virtual avatar's facial expression could affect human emotion in different ways according to the avatar's gender and the intensity of its facial expressions. However, we could also see that virtual faces have some limitations because they are not real, so subjects recognized the expressions well, but were not influenced to the same extent. Although a virtual avatar has some limitations in conveying its emotion using facial expressions, this study is significant in that it shows that a new potential exists to use or manipulate emotional intensity by controlling a virtual avatar's facial expression linearly using a morphing technique. Therefore, it is predicted that this technique may be used for assessing emotional characteristics of humans, and may be of particular benefit for work with people with emotional disorders through a presentation of dynamic expression of various emotional intensities.