Asymmetries Between Positives and Negatives

How people react to negatives (what they dislike) is not always symmetric to how they react to positives (what they like). We propose a theoretical framework that links three potentially general types of positive–negative asymmetries: asymmetry in prediction errors (people err more when predicting others' attitudes about positives than about negatives), asymmetry in consensus (people agree more among themselves about negatives than about positives), and asymmetry in base rates (there are more negatives than positives). Our theory further explores a moderator for these asymmetries – importance of the stimulus to the self: greater importance engenders greater positive–negative asymmetries. We provide empirical evidence for our theory and discuss the boundaries and implications of our propositions and findings.     

The richness of ordinary life: Religious justification among Chile's business elite

Based on the analysis of 75 in-depth interviews with managers and businessmen of Chile's main economic conglomerates, this article is concerned with the justification, on religious and moral grounds, of the establishment of a neo-liberal economic model during Augusto Pinochet's regime (1973-1989) and, most importantly, with the representation of business as a religious vocation. The value granted to wealth creation as a path to salvation, as formulated by the conservative religious movements Opus Dei and the Legionaries of Christ, is one possible response to the Church's call in Vatican II for the greater involvement of the laity in their cultures and societies. In the context of an increase in pluralism during the 1960s and 1970s, the perceived shift of the Catholic Church to the Left, and the threat that the political project of Salvador Allende's socialist government (1970-1973) posed to the elite's centenary lifestyle, the practice of more conservative forms of Catholicism has allowed for a restoration of the historical bond between the elite and its religious tradition. The case of Chile's elite can be seen as an example of an increase in pluralism which does not lead to a weakening of religious belief and practice, but to their strengthening.     

Body pedagogics and the religious habitus: A new direction for the sociological study of religion

Sociological theory has been central to the modern study of religion. In the face of the global resurgence of religious phenomena, however, and the challenge this has presented for the assumptions that characterised much twentieth century sociology, there is a need for new theoretical models to make sense of religion today. This paper contributes to this task by building upon Durkheim's suggestion that religious social facts become fully efficacious only when internalised, and Luhmann's interest in sociological manifestations of ‘transcendence’ and ‘immanence’, in order to analyse religion as a thoroughly embodied phenomenon that can be understood through the study of religious body pedagogics. Having outlined the key steps involved in the analysis of body pedagogics, we illustrate the utility of this realist framework through an ideal-typical representation of Christianity and Islam and reflect, via a consideration of several objections that could be directed towards it, upon how this approach can deal with the complexities and contingencies of contemporary religion. In conclusion, it is suggested that this systematic body pedagogic focus on embodied commonalities and differences across diverse religious contexts offers a valuable basis upon which to engage critically with religion today.     

The panoptic gaze in a non-western setting: self-surveillance on Merapi volcano, Central Java

Jeremy Bentham's late eighteenth century concept of the ‘panopticon’, popularized by Foucault two centuries later, has become a ubiquitous model for thinking about not merely surveillance but self-surveillance in the modern state. Foucault's analysis of the panopticon, and indeed perhaps the panopticon itself, is tied to a particular time and place of state development. What are the implications for this scholarship of different, non-western traditions of state surveillance? An effort is made to answer this questions drawing on a body of beliefs about volcanic hazard from the Sultanate of Yogyakarta in Central Java. It is believed that there is a spirit world inside the crater of Merapi volcano that mirrors the world of humans. By monitoring the volcano, it is thought that insight can be gained into what is happening in the everyday world. These beliefs thus represent a model for monitoring, for surveillance, for self-surveillance. The ways that this both resembles and differs from Bentham's and Foucault's model of the panopticon offers new insights into the cultural and historical dimensions of our current understandings of the state gaze. This analysis will also offer new insights into the applicability of Foucault's work on surveillance and governance in non-western contexts.     

Remembering our violent conversion: Conflict in the Icelandic conversion narrative

This article analyzes violent conflict in the medieval narratives of Iceland's conversion to Christianity, as told by the Icelanders themselves. The article considers physical and verbal aggression as interrelated forms of conflict connected in an economy of violent exchange. In the narratives, they are represented as attacks against material and symbolic resources. The competing pagans and Christians struggle to come out ahead as often as they can and thereby win the most converts. Verbal violence takes center stage in this analysis, more specifically three kinds of verbal violence: a particular sub-genre of insults; coercive speech; and speech as a means of supernatural power. The first of these, the insults use deeply embedded medieval Icelandic constructions of gender to create a highly corrosive discourse that combines cowardice, homosexuality and laziness, among other things, as the traits of the least desirable sort of man. Finally, in contrast the commonplace occurrence of violent conflict in these texts, an internal critique of violence appears in the later versions of the conversion story. This critique reconsiders what forms of violence are legitimate, most significantly disapproving of the previously accepted masculine activity of revenge.     

Hinduism and cyberspace

Hinduism is thriving in cyberspace. In this article I consider the suitability of this environment for Hinduism. This can indicate both whether various forms of Hindu religious expression online are valid and whether Hinduism needs to undergo any radical changes as a result of its presence in cyberspace. In order to investigate this issue I consider the nature of cyberspace and then discuss a number of key aspects of Hinduism in the light of this. I conclude that, overall, cyberspace appears to be a highly suitable environment for Hinduism.     

规则空间模型在描述统计学习模式识别中的应用研究

规则空间模型是一种将认知心理学和心理计量学相结合的认知诊断模型,它可用于判别被试的属性掌握模式和识别被试解题的认知错误。本文应用规则空间模型判别学生的属性掌握模式(即知识结构)。根据299名被试在测验项目上的作答反应将他们划归为30种不同的属性掌握模式。     

Alien demonology: the Christian roots of the malevolent extraterrestrial in UFO religions and abduction spiritualities

Initially, the sacralisation of the extraterrestrial led to an understanding of the alien as a fundamentally benevolent, messianic figure—a ‘technological angel’. This was largely because of the Cold War environment in which much UFO religion arose. Those attracted to the myth looked beyond a politically and militarily unstable planet to extraterrestrial saviours. Furthermore, because UFO religions have their roots in the Theosophical tradition, the religious understanding of the extraterrestrial tended to be fundamentally indebted to the concept of the wise and benevolent ascended master. The aim of this article is to examine the technological angel's foil. The central thesis is that, in their construction of the malevolent alien, UFO religionists and abductees turn not to Theosophy and Eastern religious traditions but to the myths and symbols of Christian demonology. Moreover, in exploring the origins and nature of the demonologies of contemporary UFO religions and abduction spiritualities, the article also draws attention to the importance of popular culture in the West, which, itself influenced by the Christian tradition, contributes to the formation of both popular demonology and also UFO mythology, which are in turn synthesised in UFO demonologies.     

Orientalism: clearing the way for cultural dialogue

Said's Orientalism has opened up reflections that were practically unthinkable under the hegemony of Orientalist discourse. By dismantling the Orientalist thesis of the hierarchy of Self and Other, of the West and the Orient, the book helped remove mental barriers, creating an intellectual space for cultural dialogues. The most striking achievement of Orientalism has been the undoing of racist dualisms. The book sets an example of how institutionalised biases can be questioned and ultimately redressed. This questioning in turn permitted the rise of alternative perspectives on the Other that went beyond Islam and the ‘Orient’. Marginalised sectors in society have been inspired by Orientalism to question dominant views.