Review

Book reviewed in this article:
David Ray Griffin, Religion and Scientific Naturalism: Overcoming the Conflicts     

新型农村合作医疗制度进一步发展的瓶颈分析

提出制约新农合制度发展的瓶颈有：筹资方式及筹资成本问题、筹资水平、补偿内容的设计问题、过多照搬了城镇职工基本医疗保险的资金管理方式、管理能力与管理手段、位于卫生局内的合管办、无法实现“解决因病致贫、因病返贫”的政策目标。     

The Religion of the Educated Classes Revisited: New Religions,the Nonreligious,and Educational Levels

A number of different studies carried out in the late 20th century indicated that new religious movements (NRMs) tended to recruit individuals who were highly educated. In the present study, we confirm this pattern utilizing data from the national censuses of Australia, New Zealand, Canada, England, and Wales. Additionally, we found that educational patterns for NRMs in the censuses tended to fall into at least two subgroups, one of which had educational levels comparable to mainline denominations and the other of which had significantly higher educational achievements. Furthermore, census respondents who expressed some variety of nonbelief were comparable to this latter group in terms of educational accomplishments. We discuss this latter finding in terms of Ernst Troeltsch and Colin Campbell's analysis of secularization.     

“Baba Has Come to Civilize Us”: Developmental Idealism and Framing the Strict Demands of the Brahma Kumaris

This article extends and complicates the theory that “strict churches are strong” based on the strict demands that were followed and not followed by the Brahma Kumaris in Nepal. To be successful, strict religious groups must not only be strict, but also frame their strictness in ways that resonate with the everyday experiences and commonly held beliefs of their members. Nepali women involved with the Brahma Kumaris tend to accept and follow the group's demands when those demands have been framed as modern, and that framing is resonant with the prevailing definitions of modernity offered by Western development agencies. When the modern framing is not resonant, as with the case of framing celibacy as “spiritual birth control,” the strict demand is not followed, and the frame itself is rejected in favor of the practice being defined in different terms.     

Health‐adjusted neuropsychological test norms based on 463 older Swedish car drivers

There is a need for improved normative information in particular for older persons. The present study provides neuropsychological test norms on seven cognitive tests used in a sample representing the general older driving population, when uncontrolled and controlled for physical health. A group of 463 healthy Swedish car drivers, aged 65 to 84 years, participated in a medical and neuropsychological examination. The latter included tests of visual scanning, mental shifting, visual spatial function, memory, reaction time, selective attention, and simultaneous capacity. Hierarchical regression analyses demonstrated that, when uncontrolled for health, old age was associated with significant impairment on all seven tests. Education was associated with a significant advantage for all tests except most reaction time subtests. Women outperformed men on selective attention. Controlling for health did not consistently change the associations with education, but generally weakened those with age, indicating rises in normative scores of up to 0.36 SD (residual). In terms of variance explained, impaired health predicted on average 2.5%, age 2.9%, education 2.1% and gender 0.1%. It was concluded (1) that individual regression‐based predictions of expected values have the advantage of allowing control for the impact of health on normative scores in addition to the adjustment for various demographic and performance‐related variables and (2) that health‐adjusted norms have the potential to classify functional status more accurately, to the extent that these norms diverge from norms uncontrolled for physical health.     

Theology, Science, and Postmodernism: Responding to Stanley Grenz

This article responds to Stanley J. Grenz's Templeton Lecture, “Why Do Theologians Need to Be Scientists?” published in the June 2000 issue of Zygon (Grenz 2000). In the first part I outline my reasons for finding the kind of theological reflections in which Grenz engages worthy of attention by noting my disagreement with the view that a sufficient response to theological issues can be formulated on the basis of an examination of our biological nature. I assert, in that connection, the autonomy of reason as a way of investigating and understanding the world. In the second part I respond directly to Grenz by explaining my disagreement with the postmodern critique of science upon which he relies and his adherence to Christian eschatology as an answer to the conundrums into which, he posits, we are drawn as a result of that critique. I note that I agree with Grenz, however, that the activity of valuing is necessarily a forward‐looking Godlike endeavor that is not derivable from science. In the third part I suggest that we must be open to the investigation of the possible existence of an objective realm of value and that, in any case, rejection of the postmodern critique of science in many cases pro‐vides a sound basis for the disciplined resolution of factual questions that frequently lie at the base of disagreements about values.     

JOURNEY OF THE UNIVERSE: WEAVING SCIENCE WITH THE HUMANITIES

This article discusses Journey of the Universe as a project that consists of a film, book, conversation series, online classes, and a website. It describes how the creators worked to integrate science and humanities, not privilege or elevate science. It refutes arguments made in Lisa Sideris's Consecrating Science: Wonder, Knowledge, and the Natural World that suggest that Journey overlooks religion and distorts wonder. The article observes that Journey does not dismiss religion but includes it in explicit ways. It does not dictate wonder; it evokes wonder. In short, Journey is a living or functional cosmology with implications for mutually enhancing human–Earth relations.     

Considering and Navigating New Relationships During Recovery From Intimate Partner Violence

Few researchers have explored women's experiences of considering and navigating romantic relationships after leaving abusive partners. Findings from this phenomenological investigation suggest that survivors of intimate partner violence (IPV) experience both challenging and facilitative experiences, including reclaiming themselves through dating, learning to trust self and others, negotiating boundaries and control, communicating with new partners, engaging in sexual exploration, and protecting children. Implications include viewing post‐IPV dating as an important aspect of survivors' recovery.