Religion is natural,atheism is not: On why everybody is both right and wrong

After discussing evidence of irreligion and the rise of the so called “New Atheism”, the authors refute the claim that this poses a problem for the cognitive science of religion and its hypothesis that religion is natural. The “naturalness hypothesis” is not deterministic but probabilistic and thus leaves room for atheism. This, the authors maintain, is true of both the by‐product and adaptationist stances within the cognitive science of religion. In this context the authors also discuss the memetic or “unnaturalness” hypothesis, i.e. that religion is a “virus of the mind”. The authors criticize accounts of atheism offered by cognitive scientists of religion as being based on unfounded assumptions about the psychology of atheists, and object to the notion that the natural aspects of religion by corollary make atheism unnatural. By considering human cognition in a semiotic framework and emphasizing its natural ability to take part in semiotic systems of signs, atheism emerges as a natural, cognitive strategy. The authors argue that to reach a fuller account of religion, the cognitive (naturalness) and memetic (unnaturalness) hypotheses of religion must be merged. Finally, a preliminary analysis of the “New Atheism” is offered in terms of semiotic and cognitive dynamics     

Cross-cultural differences in mental representations of time: evidence from an implicit nonlinguistic task

Across cultures people construct spatial representations of time. However, the particular spatial layouts created to represent time may differ across cultures. This paper examines whether people automatically access and use culturally specific spatial representations when reasoning about time. In Experiment 1, we asked Hebrew and English speakers to arrange pictures depicting temporal sequences of natural events, and to point to the hypothesized location of events relative to a reference point. In both tasks, English speakers (who read left to right) arranged temporal sequences to progress from left to right, whereas Hebrew speakers (who read right to left) arranged them from right to left, replicating previous work. In Experiments 2 and 3, we asked the participants to make rapid temporal order judgments about pairs of pictures presented one after the other (i.e., to decide whether the second picture showed a conceptually earlier or later time-point of an event than the first picture). Participants made responses using two adjacent keyboard keys. English speakers were faster to make "earlier" judgments when the "earlier" response needed to be made with the left response key than with the right response key. Hebrew speakers showed exactly the reverse pattern. Asking participants to use a space-time mapping inconsistent with the one suggested by writing direction in their language created interference, suggesting that participants were automatically creating writing-direction consistent spatial representations in the course of their normal temporal reasoning. It appears that people automatically access culturally specific spatial representations when making temporal judgments even in nonlinguistic tasks.     

Culture or anonymity? Differences in proposer behaviour in Korea and Germany

This study explores the proposer behaviour in an ultimatum game (UG) frame under anonymous and non‐anonymous conditions among a Korean and German subject pool (n = 590) in comparison. Whereas the anonymous condition is represented by the standard UG, the non‐anonymous condition integrates an aggregate of the Korean cultural context variables university affiliation, regional origin and seniority. The latter, a classic Confucian context variable, is measured by age differentials. The former two are impactful components of so‐called Yongo networks, a unique Korean informal institution identical to Chinese Guanxi ties. Yongo networks, yet underrepresented in research, are said to be a central context variable to explain Korean social ties and decision‐making behaviour. We observe significant differences between the offer behaviours of Korean and German subjects when exposing selected cultural variables. We argue that the behavioural differences observed are in fact due to culture not anonymity.     

The decline of cooperation,the rise of competition: developmental effects of long‐term social change in Mexico

Using Greenfield's theory of sociocultural change and human development as a point of departure, we carried out two experimental studies exploring the implications of decades of globalised social change in Mexico for children's development of cooperation and competition. In rural San Vicente, Baja California, the baseline was 1970 and the historical comparison took place 40 years later. In Veracruz, the baseline was 1985 and the historical comparison took place 20 years later. In Veracruz, children were tested in both rural and urban settings. We hypothesized that cooperative behavior would decrease in all three settings as a result of the sociocultural transformations of the past decades in Mexico. The Madsen Marble Pull Game was used to assess cooperative and competitive behavior. As predicted by Greenfield's theory of social change and human development, the Marble Pull procedure revealed a striking decrease over time in levels of cooperative behavior, with a corresponding rise in competitive behavior, in all three settings.     

The incarnated icon of Ṣaydnāyā: light and shade

The shrine of the Virgin Mary in the Syrian town of ?aydnāyā is an important Levantine Christian centre and one of the principal Christian pilgrimage sites in the Middle East, second only to the holy city of Jerusalem during the Middle Ages. This study's intent is to examine in detail, and to provide a key for interpreting, the major incongruity emerging through a comparison of the two main textual traditions regarding the shrine: the Christian-Arabic and the Latin-Western. The dissimilarity is constituted by the significant divergences concerning the representation of the miracle of the incarnation traditionally ascribed to the icon of the Virgin venerated in ?aydnāyā, which is essentially omitted in the Christian-Arabic sources. I argue that a key to the understanding of this reticence can be provided by an analysis of the heretical character ascribed to this particular miracle in Islamic theological thought and of the consequent threat it posed to the survival of the shrine itself. That being the primary focus of the investigation, the article also explores some aspects of the cultural and historical vicissitudes and crises of the cult of the shrine in the West from the fourteenth century onwards which, despite the great number of academic works dedicated to this subject, have remained unclear to this day. More specifically, I argue that apparently aporematic elements on the textual level can be interpreted logically by examining the central role played by the Knights Templar in the cult's material and cultural diffusion and by taking into account the connection of the shrine's decay with the order's downfall. The present analysis focuses almost exclusively on the medieval period as being the most significant for the formation and development of the cult of the shrine.     

Cultural Issues in Terrorism and in Response to Terrorism

Summary

Among the multiple causes of terrorism is a clash of cultures. Trauma and the destruction of culture may create fertile ground for violent cultures and future terrorists. Cultural differences are important elements in the prevention, assessment, and treatment of post-terrorism psychological sequelae. Cultural and spiritual practices have been used or adapted to reduce anxiety, enhance recovery, and provide supplemental interventions. Learning within a community and engaging community and religious leaders, community members, and the individual patient in order to be guided by the specific needs of a group or an individual is essential to effective interventions following terrorism.     

Cultural differences in attention: Eye movement evidence from a comparative visual search task

Individual differences in visual attention have been linked to thinking style: analytic thinking (common in individualistic cultures) is thought to promote attention to detail and focus on the most important part of a scene, whereas holistic thinking (common in collectivist cultures) promotes attention to the global structure of a scene and the relationship between its parts. However, this theory is primarily based on relatively simple judgement tasks. We compared groups from Great Britain (an individualist culture) and Saudi Arabia (a collectivist culture) on a more complex comparative visual search task, using simple natural scenes. A higher overall number of fixations for Saudi participants, along with longer search times, indicated less efficient search behaviour than British participants. Furthermore, intra-group comparisons of scan-path for Saudi participants revealed less similarity than within the British group. Together, these findings suggest that there is a positive relationship between an analytic cognitive style and controlled attention.     

Honor to the core: Measuring implicit honor ideology endorsement

People from honor-oriented societies emphasize the maintenance and defense of reputation. Prior research has used geographical distinctions or self-report scales to identify honor-oriented regions and people. The current study examined if honor orientations can be assessed at an implicit level through the use of the Affect Misattribution Procedure (Payne, Cheng, Govorun, & Stewart, 2005). People high in explicit honor ideology scored significantly higher on a newly developed implicit honor ideology measure than people low in explicit honor. In addition, people high in implicit honor ideology demonstrated a better memory for honor- and dishonor-related words on a surprise memory test. These results support the possibility that honor ideology can be measured implicitly and open up a new realm for research on honor cultures.