“RELIGION AND SCIENCE” AS ADVOCACY OF SCIENCE AND AS RELIGION VERSUS RELIGION

Abstract. “Religion and science” often is understood as being about the relationship between two given enterprises, religion and science. I argue that it is more accurate to understand religion and science in different contexts differently. (1) It serves as apologetics for science in a religious environment. As apologetics for technology the role of religion‐and‐science is more ambivalent, as competing and contrary responses to modern technology find articulation in religious terms. (2) In the political context of the modern university, some invoke religion‐and‐science in arguing for a place of theology alongside the sciences. In this context, secular studies of religion are a major challenge, which is hardly addressed. (3) Within the religious communities, religion‐and‐science is a battleground between revisionist and traditionalist ways of understanding religion.     

Eschatology: some Muslim and Christian data

The introduction discusses briefly the usage and the meaning(s) of the term ‘eschatology’, the affirmation of the finality of the revelation granted and the reality of the ‘not yet’, and the recognition of the interrelatedness of eschatology and ethics. A short survey follows of some regularly recurring topics in Islamic eschatological literature, with a few cross‐references to Christian data: barzakh, the coming reign of justice and peace, and the bliss of the Garden. More substantial cross‐references are found in the discussion of the relation between individual and collective eschatology, of the anticipation of the ultimate realization of God's intentions for the whole universe, and of the question of how far both traditions postulate a ‘final exclusivism’. The essay ends with some remarks on God's justice and mercy, with brief comments on the notion of theodicy and the testimony that ‘mercy prevails over wrath’.     

Cognitive reactivity to sad mood: structure and validity of a new measure.

Cognitive reactivity to the experimental induction of sad mood has been found to predict relapse in recovered depressed patients. The present report describes the development and test of a questionnaire that aims to measure cognitive reactivity independently from a mood induction procedure. The Leiden Index of Depression Sensitivity (LEIDS) was filled out by 198 participants. After Principal Components Analysis, 26 items were retained, which comprised four factors with good psychometric properties: Negative Self-Evaluation; Acceptance/Coping; Indifference; and Harm Avoidance. In a sample of 48 college students, LEIDS scores--particularly Negative Self-Evaluation and Harm Avoidance--were rather strong predictors of cognitive reactivity in a mood induction procedure. In contrast, baseline depression and baseline cognitive dysfunction did not predict cognitive reactivity. It is concluded that the LEIDS is a promising measure of cognitive reactivity, and that clinical studies need to be carried out to test its ability to predict relapse of depression.     

“Playing God? Yes!” Religion in the Light of Technology

If we appeal to God when our technology (including medicine) fails, we assume a " God of the gaps." It is religiously preferable to appreciate technological competence. Our successes challenge, however, religious convictions. Modifying words and images is not enough, as technology affects theology more deeply. This is illustrated by the history of chemistry. Chemistry has been perceived as wanting to transform and purify reality rather than to understand the created order. Thus, unlike biology and physics, chemistry did not provide a fertile basis for natural theologies. It is argued that an active, transformative role of humans is appropriate in biblically inspired religions and called for in the light of imperfections and evil in the world. When the expression "playing God" is used dismissively, as if we trespass upon God–given territory, a theologically problematical association of God and the given order is assumed. A different view of the human calling can be articulated by drawing upon the Christian heritage and by developing an antinatural religious naturalism.     

The Effect of Religiosity on Life Satisfaction in a Secularized Context: Assessing the Relevance of Believing and Belonging

The positive relationship between religiosity and life satisfaction is well-established. This relationship is, however, likely to vary across cultural contexts and different religious affiliations. Furthermore, research is needed to uncover why religion is relevant for life satisfaction. Addressing these issues, we investigate what dimensions of being religious play a role in the life satisfaction of individuals with different religious affiliations, including the understudied Muslim category, in the highly secularized Dutch context. We examine ‘believing’, which captures how religion provides meaning and a coherent worldview, and ‘belonging’, which comprises both cultural benefits of being embedded in a congregation with a shared framework of meaning and structural benefits due to more social ties. Analyses of the NEtherlands Longitudinal Lifecourse Study (n = 5312) first indicate that Muslims display significantly lower life satisfaction than the non-religious, which appears to be due to their underprivileged social position rather than intra-religious factors of believing and belonging. Second, we find that Catholics experience significant life satisfaction benefits compared to those who are not religious, and that only belonging plays a role in this association. Next to the beneficial effect of the structural aspect of belonging, which revolves around social ties, a cultural aspect of religious belonging appears to be salient, suggesting that an important life satisfaction advantage of religious communities lies in their ability to foster a sense of solidarity and commitment through a shared framework of meaning. We make several recommendations for further research based on these findings.     

The empowering effect of punishment on forgiveness

We examined the process by which punishment enables forgiveness, testing the proposition that punishment restores a sense of justice to victims, an experience that is empowering. In Study 1 (N = 69), university students received insulting feedback and were given the opportunity (or not) to sanction the offender. In Study 2 (N = 91), participants imagined having the opportunity (or not) to recommend punishment for a person who had vandalized their house. A two‐step mediation model (punishment justice restoration empowerment forgiveness) was supported in these two studies. In Study 3 (N = 227), punishment options were expanded to test the role of victim voice in the context of third‐party and personal retributive and restorative justice responses to workplace bullying, as well as taking into account revenge as an alternative to justice restoration. When victims had voice, empowerment again played a central indirect role in relations between punishment and forgiveness.     

Ethical Codes in Sports Organizations: An Empirical Study on Determinants of Effectiveness

Confronted with numerous scandals, sports organizations are turning to the adoption of ethical codes to attain more ethical behavior. However, the effectiveness of an ethical code as a means to increase ethical behavior remains debated; furthermore, the particular characteristics of a sports context have not yet been taken into account, nor have the different stages of code establishment been considered in evaluation. This article studies the effectiveness, as measured by the Ethical Climate Index, of ethical codes in sports organizations. Moreover, it investigates the effects of the presence, creation, content, implementation, and enforcement of ethical codes on ethical behavior in sports organizations. Our results shed a light on the conditions that need to be in place to install an effective ethical code in sports organizations: a genuine motivation to improve ethical behavior, the involvement of coaches, and the explicit targeting of the management.     

Science,Values and Loves: Theologies as Expressive Constructions

Invited to write “a manifesto for [my] own theological position”, I begin with science and human rights as excellent examples of universalist aspirations of modernity. Modern individualism is important too, as particular existential loves shape each life. Science, morality, and personal loves are interwoven in theologies, as creative constructions. The sciences are important, as we need not only individual authenticity but also accountability. My position presented here is science-inspired naturalistic theism. It is not “religious naturalism”, given the categorical difference between facts and values. It is not “natural theology”, as inductive approaches do not reach that far. It comes closer to a “theology of nature”, but it does not assume the epistemic claims involved. I consider theologies to be important expressive constructions.     

Asymmetrical learning between a tactile and visual serial RT task

According to many researchers, implicit learning in the serial reaction-time task is predominantly motor based and therefore should be independent of stimulus modality. Previous research on the task, however, has focused almost completely on the visual domain. Here we investigated sequence learning when the imperative stimuli were presented tactilely to the fingers. Learning in this task was compared to sequence learning in a typical visual task, using very similar experimental conditions. The results indicate that sequential learning occurs in the tactile task, though to a lesser degree than in its visual counterpart. Furthermore, there was similar cross-modal transfer in both directions, meaning that transfer from the visual to the tactile task was partial. It is proposed that sequence learning involves a stimulus-specific component in the visual but not in the tactile task.