Your Own Personal Jesus? Doctrinal Beliefs Versus Personal Spirituality Among Inmates Involved in the Monastery Route in Swedish Prisons

Previous studies, mainly from the United States, have indicated that religious beliefs can help inmates to cope with imprisonment and to build hopes for the future. The purpose of this study was to examine if this is the case also in Sweden, which is usually considered to be one of the most secular countries in the world. The data consist of semistructured interviews with 14 prisoners participating in the so‐called Monastery Route activities within Swedish prisons. Although the activities are based on Christianity, the explicit aim is to invite individuals from all religions, as well as those with an open attitude toward spirituality. How do the inmates formulate their beliefs (if any) along the lines of doctrinal religiousness and personal spirituality, respectively? And, how does this orientation affect the ability to cope with imprisonment, as well as the views of the future? The results show that a small number of the participants defined themselves as Christian, but that the majority had instead developed a more personal form of spirituality. This provided them with a means of working with themselves and gave them a sense of inner calm. The study's findings are contrasted against conflicting results from the United States.     

Are self-perceptions of ageing modifiable? Examination of an exercise programme with vs. without a self-perceptions of ageing-intervention for older adults

Objective: Longitudinal studies have consistently shown beneficial effects of positive self-perceptions of ageing (SPA) on health. However, SPA are more often negative than positive, particularly in older adults. For this reason, the present study tested the effectiveness of an intervention to promote more positive SPA in the context of an exercise programme for older adults.

Design: Eighty-four community-dwelling older adults (66-88 years; M(SD)=76.8(5.29)) were randomly assigned to a group-based exercise programme over 12 weeks with (n?=?46) or without (n?=?38) a psychological intervention to change SPA, consisting of four intervention units over the programme period.

Main Outcome Measures: A gain- and a loss-related domain of SPA were assessed at baseline, after the first half of the programme, directly after the programme and in a follow-up four weeks later.

Results: Latent change score models showed an improvement of participants’ SPA in the intervention group in both SPA domains after the programme, whereas SPA did not change in the control group. Both groups showed an improvement in physical performance, however, only the IG showed additional improvements in mental health.

Conclusion: The implementation of an SPA intervention is a promising approach in regular health promotion programmes for older adults.     

Do epistemic reasons bear on the ought simpliciter?

Are epistemic reasons normative in the same sense as, for instance, moral reasons? In this paper I examine and defend the claim that epistemic reasons are normative only relative to an epistemic standard. Unlike moral reasons they are not substantially normative, because they fail to make an independent contribution to obligations or permissions simpliciter. After presenting what I take to be the main argument for this view, I illustrate that the argument has often been defended by examples which controversially presuppose strong epistemic obligations or pragmatic reasons for belief. Opponents of the argument often deny the existence of obligations and reasons of these kinds. I therefore examine whether the argument can withstand that line of critique by employing new examples.