Children's and adults' understanding of the impact of nutrition on biological and psychological processes

Four studies examined children's and adults' beliefs about the impact of nutrition on growth and mood states. In Studies 1 and 2, 271 participants (preschoolers through adults) judged the impact of healthy and unhealthy nutrition on height and weight. In Studies 3 and 4, 267 participants judged the impact of healthy and unhealthy nutrition on positive and negative mood states. The results suggest that young children demonstrate a co‐existence of an ontologically distinct theory of biology as well as a theory of cross‐domain interaction when reasoning about the impact of food on biological and psychological processes.     

The affiliative consequences of same-race and cross-race mimicry

ABSTRACT

Few studies have replicated and extended the classic mimicry → liking effect. The present research sought to (a) replicate the affiliative consequences of mimicry; (b) test whether the affiliative consequences hold in a context where mimicry may not be normative (i.e., cross-race interactions); and (c) investigate how excluded individuals respond to same- versus cross-race mimicry and non-mimicry. Participants wrote about a control topic or social exclusion and then engaged in a brief laboratory interaction in which they were mimicked or not mimicked by a confederate who was either same-race or cross-race. Then they reported how much they liked the confederate. Within the control condition, the effect of mimicry on affiliation depended on the race of the confederate – but this pattern did not emerge for excluded individuals. The study was unable to conclusively replicate and extend previous findings. The authors make recommendations to promote a more cumulative science of behavioral mimicry.     

Religious education for spiritual bricoleurs? the perceptions of students in ten Christian-ethos secondary schools in England and Wales

ABSTRACT

Religious Education (RE) in England and Wales functions within a post-secular culture. In the last fifty years, approaches characterised by academic rigour, impartiality, and professionalism have been prioritised. In this post-secular culture, the notion of bricolage aptly describes how some young people seek meaning, explore the spiritual dimension of life, with fragmented understandings of, experiences and encounters with the religious traditions. This paper draws on data from an empirical research project involving 350 students, to explore why students in ten Christian-ethos secondary schools in England and Wales recognised Religious Education (RE) as a significant contributor to their spiritual development. The analysis is illuminated by employing the concept of a narthical learning space (NLS) as the lens with which to examine young people’s experiences. Three aspects of RE are explored: the debating of existential questions; opportunities to theologise and reflect; and encounters with the beliefs, practices, and opinions of others. This article argues that the concept of RE as a narthical learning space alongside the notion of young people as spiritual bricoleurs illuminates how the students in this study interpret the contribution of RE to their spiritual development.     

Examining Hindu Ethics: The Three Yogas in Bhāgavata Purāṇa Commentaries

The object of this article is pre-colonial Hindu ways of distinguishing “the path of devotion” (bhakti-yoga) from “the path of knowledge” (jñāna-yoga) and “the path of work” (karma-yoga). It highlights how a developing religious group in early modern India explained and justified its path—its ethics, its ritual, its theology—while in conversation with the larger Brahminical tradition out of which it was emerging. I argue that early authors in the Chaitanya Vaishnava tradition such as Sanātana (c.1475–1554), Rūpa (c.1480–1554), Jīva (c.1510–1606), and Viśvanātha (fl. c.1650–1712) used the authority of the Bhāgavata-Purāṇa to elevate devotion to an ethical imperative by including and excluding the behaviors and the motives of the older and well-established paths like knowledge, works, and Patañjali’s yoga. Their ethics is connected to an ontology of god’s being in which the path of devotion is uniquely effective in revealing god’s being and uniquely salvific the among paths. I argue this discourse on the three paths is a type of Hindu ethics, but it is unclear how it might be reconstructed in rational terms to deal with contemporary issues and that its primary innovation for the time was the uncoupling of ethics from the caste system.     

Dressing up posture: The interactive effects of posture and clothing on competency judgements

Individuals often receive judgements from others based on their clothing and their posture. While both of these factors have been found to influence judgements of competency independently, their relative importance in impression formation is yet to be investigated. We address this by examining interactive effects of posture and clothing on four competency measures: confidence, professionalism, approachability, and likeliness of a high salary. Participants rated photographs of both male and female models pictured in different postures (strong, neutral, weak) in smart clothing (a suit for males; both a trouser suit and skirt suit for females) and casual clothing. We confirm that posture manipulations affected judgements of individuals differently according to the clothing they were pictured in. The nature of these interactions varied by gender and, for women, competency judgements differed according to attire type (trouser or skirt suit). The implications of these findings in relation to impression formation are discussed.     

WHAT MAKES A QUANTUM PHYSICS BELIEF BELIEVABLE? MANY-WORLDS AMONG SIX IMPOSSIBLE THINGS BEFORE BREAKFAST

An extraordinary, if circumscribed, positive shift has occurred since the mid-twentieth century in the perceived status of Hugh Everett III's 1956 theory of the universal wave function of quantum mechanics, now widely called the Many-Worlds Interpretation (MWI). Everett's starkly new interpretation denied the existence of a separate classical realm, contending that the experimental data can be seen as presenting a state vector for the whole universe. Since there is no state vector collapse, reality as a whole is strictly deterministic. Explained jointly by the dynamical variables and the state vector, “this reality is not the reality we customarily think of, but is a reality composed of many worlds,” wrote Everett's colleague Bryce DeWitt. In this essay, I account briefly for the change of status in conventional scientific terms, yet chiefly in extended terms of three sets of ideas that I argue can be understood to affect believability in both scientific and religious contexts, illuminating helpfully the MWI phenomenon, and its engagement with theology: orthodoxy and heresy, language and reference, and faith and agnosticism. One's orientation relative to the variable content of these dynamic, socially oriented categories helps to make belief in ideas as metaphysically challenging as Everettian Quantum Mechanics, or particular ideas about God, either more or less believable. The categories will have the same function in a theology engaging Everett's theory, and in any theology at all written in a society deeply marked by what I further argue is a subtle, powerful, and pervasive mode of quasi-scientific thinking we can call societal constructive agnosticism, of which anyone doing theology today must be aware.