The effects of the Yazıköy‐epicentre Burdur earthquake (12 May 1971) on the residents of the village

The majority of the population in Turkey lives with the risk of earthquakes. The public is affected deeply by earthquakes socially, economically and psychologically. This study aims to examine the knowledge, attitudes, and perceptions of the survivors of the 1971 Burdur earthquake and its sociocultural effects. A total of 76 individuals took part in the study. The data for the research were collected through participant interviews with the use of the semi‐structured interview form. Findings indicate that the participants are not sufficiently knowledgeable about earthquakes, that their knowledge is not based on scientific grounds, that their attitudes towards earthquakes reflect fatalistic and local cultural elements, and that their socio‐economic status plays an important role in their perspectives on earthquakes. The findings of this study are thought to form a basis for researchers for future study.     

BIRDS, BARBOUR, AND BOATS

Abstract. Ian Barbour in the second volume of his Gifford Lectures makes a significant contribution to environmental ethics. Worthy of scrutiny are his views on the relation of technology to the environment, on the distinction between nature and culture, on the problem of hierarchical thinking, and on the notion of sustainability. His integrated approach is a model for how we must relate to nature.     

Is it enough to be willing to win or do you have to be smart? The relationship between competitive worldviews,cognitive abilities,and applicant faking in personality tests

Recent research has highlighted competitive worldviews as a key predictor of faking—the intentional distortion of answers by candidates in the selection context. According to theoretical assumptions, applicants’ abilities, and especially their cognitive abilities, should influence whether faking motivation, triggered by competitive worldviews, can be turned into successful faking behavior. Therefore, we examined the influence of competitive worldviews on faking in personality tests and investigated a possible moderation of this relationship by cognitive abilities in three independent high school and university student samples (N₁ = 133, N₂ = 137, N₃ = 268). Our data showed neither an influence of the two variables nor of their interaction on faking behavior. We discuss possible reasons for these findings and give suggestions for further research.     

The Matter of Religion and Science: Response to Huston Smith

Huston Smith's Why Religion Matters is the culminating reflections of one of the most respected religion scholars of our day. In this work, Smith sees modern society to be in the midst of a spiritual crisis. According to Smith, this crisis has been brought about by the advance of science and the inroads into what Smith calls the traditional worldview. While Smith's work is of some importance, I believe that several of its fundamental claims are mistaken. Smith often does not accurately portray the content of science and frequently conflates the actual practice of science with philosophical scientism. Smith wrongly blames science alone for the decline of religion among Western elites. His claim that all religions can be equivocally described in terms of the traditional worldview is also problematic. Despite this, Smith does have a clear conception of what the issues are in the relation between science and religion. It is my hope that these issues will continue to be taken seriously.     

Understanding Religion: The Challenge of E. O. Wilson

E. O. Wilson's fundamental challenge is to bring knowledge and sensibility into an effective working relationship. Both ambivalence and opaqueness characterize his analysis of religion. Ambivalence refers to his conviction on the one hand that religion is essential for societal well-being and genetically resourced and his prediction, on the other hand, that religion will be superseded by scientific reason; the opaqueness refers to his strange insistence that religion be subjected to tests of literal facticity, whereas, in contrast, the arts are exempted from this test, because they constitute a delivery system that impacts the sensibilities directly, with no particular concern for literalness. Wilson's analysis of religion should be brought into consonance with his view of the arts, thereby recognizing the importance of myth, symbol, metaphor, and analogy in religious formulations and their status as direct delivery systems to the sensibilities. Wilson's distinction between empiricist/materialist and transcendentaliist worldviews is reshaped by distinguishing between metaphysical and methodological transcendentalism. This reshaping enables us to recognize how the action required by human existence depends both on scientific knowledge and symbolic formulations that extend to human action, even though certain knowledge is lacking.     

Effects of Dangerous and Competitive Worldviews on Right-Wing Authoritarianism and Social Dominance Orientation over a Five-Month Period

The cross-lagged effects of dangerous and competitive social worldviews on Right-Wing Authoritarianism (RWA) and Social Dominance Orientation (SDO) were examined over a five-month period ( N   =  165). Analyses indicated that the motivational goal for group-based dominance and superiority indexed by SDO changed as a function of the degree to which the social world was perceived as a competitive place characterized by inequality and resource scarcity. The motivational goal for ingroup conformity and collective security indexed by RWA, in contrast, changed as a function of the degree to which the social world was perceived as a dangerous and threatening place prone to high levels of crime and immoral behavior. These findings are consistent with the causal pathways between social worldviews and ideological attitudes predicted by Duckitt's (2001 ) model of the dual motivational and cognitive processes underlying prejudice. An unexpected reciprocal effect in which RWA predicted longitudinal change in dangerous worldview was also identified, suggesting that the relationship between these two constructs may be more complex than previously hypothesized.     

Global ethics: dimensions and prospects

Global ethics is an emerging discipline which has not yet reached maturity. The main tasks before it to gain maturity are: first, to achieve a greater integration of various domains of enquiry all of which are concerned with global normative issues. At a general level this includes integrating global ethics with cosmopolitanism, global justice and human right discourse. At the level of areas of concern, there needs to be greater integration of various areas such as development, trade, environment and climate change. And it must grapple with the question of diversity within universality: how far can diversity of practices be accommodated within a culturally sensitive universal framework? Second, there is the question of finding a shared normative framework with respect to the diverse worldviews that may lie behind this: what degree and kind of convergence/consensus are worth working for? Third, there is the task of creating the conditions for its own wider acceptance, which should include taking the idea of global citizenship seriously.     

Users of different travel modes differ in journey satisfaction and habit strength but not environmental worldviews: A large-scale survey of drivers,walkers, bicyclists and bus users commuting to a UK university

People who travel to the same university workplace by bicycle, bus, car, and walking were compared in a survey (N = 1609). Data are presented on environmental worldviews, journey affective appraisals, and habit strength. Unexpectedly, findings showed comparable levels of environmental worldview across modes. This might reflect the role of attitudes on behaviour, or question the validity of the established environmental worldview scale used here. Results also replicated previous work on affective appraisal, and suggested that whilst walking, bicycling and bus use have distinctive affective appraisals associated with each mode, car driving was affectively neutral, generating no strong response on any dimension – a finding tentatively explained with reference to the normative status of driving. The survey also showed users of active travel modes reported stronger habit strength than car or public transport users, with possible links to the role of affect in formulating habit strength in line with habit theory.     

Worldviews and individual vulnerability to suicide: The role of social axioms

Research investigating the role of generalized beliefs about the world or worldviews is relatively scarce in the suicide literature. Two studies, using Hong Kong Chinese samples, examined how worldviews, as assessed by the Social Axioms Survey (SAS), were linked with individual vulnerability to suicide. In Study 1, we investigated the relationships of social axioms with various suicide indicators in cognitive, emotional and interpersonal domains, viz., suicidal ideation, negative self‐esteem, psychache, burdensomeness and thwarted belongingness. Results from canonical correlation analysis showed that beliefs along the axiom dimensions of social cynicism, reward for application, and social complexity were linked to these suicide indicators. In Study 2, we tested the interplay of worldviews and personality traits in the prediction of suicidal thoughts. Hierarchical regression results demonstrated the predictive power of social axioms over and above that provided by the Big Five personality dimensions. Moreover, a significant interaction was observed between belief in reward for application and negative life events in predicting suicidal ideation, showing that reward for application buffered the effect of negative life events on suicidal ideation. Based on these results, we discussed the significance of worldviews as a consideration in suicide research and their implications for clinical assessment and intervention. Copyright © 2010 John Wiley & Sons, Ltd.