Absence of Ankle Stiffening While Standing in Focus and Cognitive Task Conditions in Older Adults

Abstract

Research suggests that an external focus or cognitive task may improve postural control. Removing attention from movement production may promote automaticity, or the tasks may promote ankle stiffening. To investigate these two theories, twenty older adults stood while performing baseline standing, internal focus, external focus, and two cognitive tasks. Changes in postural control occurred in external focus and cognitive task conditions compared to baseline and internal focus, while no change occurred in cocontraction indices. This suggests that an external focus and cognitive task can improve postural control in older adults. Since no change occurred in cocontraction indices across conditions, this suggests that stiffening cannot explain these changes. Instead, changes could be due to automaticity of sway.     

RELIGIOUS BELIEF AS ACQUIRED SECOND NATURE

Multiple authors in cognitive science of religion (CSR) argue that there is something about the human mind that disposes it to form religious beliefs. The dispositions would result from the internal architecture of the mind. In this article, I will argue that this disposition can be explained by various forms of (cultural) learning and not by the internal architecture of the mind. For my argument, I draw on new developments in predictive processing. I argue that CSR theories argue for the naturalness of religious belief in at least three ways; religious beliefs are adaptive; religious beliefs are the product of cognitive biases; and religious beliefs are the product of content biases. I argue that all three ideas can be integrated in a predictive coding framework where religious belief is learned and hence not caused by the internal architecture of the mind. I argue that the framework makes it doubtful that there are modular cognitive mechanisms for religious beliefs and that the human mind has a fixed proneness for religious belief. I also argue that a predictive coding framework can incorporate a larger role for cultural processes and allows for more flexibility.     

A constructive Christian theology for the pluralistic world: Author's introduction of the project and a response to reviewers

The author of the five-volume a Christian theology for the pluralistic world (Eerdmans, 2013–2017), Veli-Matti Kärkkäinen, introduces the nature, distinctive features, and methodology of the project and also responds to the reviewers whose reviews have been included in this issue.     

Sacred Canopies or Religious Markets? The Effect of County-Level Religious Diversity on Later Changes in Religious Involvement

Secularization theories, such as Berger's Sacred Canopy argument, hold that religious diversity leads to a decline in religious participation. Religious market models (e.g., Finke and Stark) argue the opposite. Voas, Olson, and Crockett found that nearly all of the vast research exploring this important question prior to 2002 was flawed due to a previously unrecognized noncausal statistical relationship between measures of religious diversity and measures of religious participation. Since 2002, this methodological issue has largely stymied research on this important topic. We first describe how, following Voas et al.’s recommendations, longitudinal models can overcome these problems. We then apply these methods to data measuring the religious composition of all U.S. counties found in the Religious Congregations and Membership Studies from 1980, 1990, 2000, and 2010. Using multilevel longitudinal regression models, we find that greater county-level religious diversity is followed by later declines in county-level religious participation rates. The negative effect size of religious diversity is large and robust to changes in the control variables and different methods of measuring religious diversity.     

REREADING THE VARIETIES OF RELIGIOUS EXPERIENCE IN TRANSATLANTIC PERSPECTIVE

William James's The Varieties of Religious Experience is one of the world's most popular attempts to meld science and religion. Academic reviews of the book were mixed in Europe and America, however, and prominent contemporaries, unsure whether it was science or theology, struggled to interpret it. James's reliance on an inherently ambiguous understanding of the subconscious as a means of bridging between religion and science accounts for some of the interpretive difficulties, but it does not explain why his overarching question was so obscure, why psychopathology and unusual experiences figured so prominently, or why he gave us so many examples and so little argument. To understand these persistent puzzles we need to do more than acknowledge James's indebtedness to Frederic Myers's conception of the subconscious. We need to read VRE in the context of the transatlantic network of experimental psychologists and psychical researchers who provided the primary intellectual inspiration for the book. Doing so not only locates and clarifies the underlying question that animated the work but also illuminates the structural and rhetorical similarities between VRE and Myers's Human Personality and Its Survival of Bodily Death. In contrast to the individual case studies of hysterics, mediums, and mystics produced by others in this network, both Myers and James adopted a natural-history approach in which they arranged examples of automatisms to produce a rhetorical effect, thus invoking science in order to evoke a religious response. Where Myers organized his examples to make a case for human survival of death, James organized his to make a case for the involvement of higher powers in the transformation of the self. Read in this way, VRE marks a dramatic shift from a religious preoccupation with life after death to a religious preoccupation with this-worldly self-transformation.     

城市退休老年人居家养老消费心理研究

针对当前我国老龄化社会所面临的养老方式难题:家庭养老基础不再牢靠,社会机构养老补充不够充分,推行社区居家养老仍有一定困难;就宁波市退休老年人对居家养老服务的消费心理现状进行了问卷调查和访谈调查。结果发现:退休老年人对居家养老服务的消费意愿不强、消费预期也不容乐观。研究认为,应认真分析这一问题的原因,并加强退休老年人对居家养老服务消费心理的引导。     

CULTURE AND HISTORY: ESSENTIAL PARTNERS IN THE CONVERSATION BETWEEN RELIGION AND SCIENCE

Abstract. In this essay I respond to John Caiazza's claim for the primacy of what he calls techno‐secularism for understanding twentieth‐century history. Using the examples of the Taiping Rebellion in nineteenth‐century China and Zionism in twentieth‐century Europe, I argue that the range of Caiazza's schema is confined solely to the Protestant West with little applicability to other national histories. I argue further for the lack of clarity and therefore the uselessness of the dichotomy of the secular and the religious for understanding human history. I claim instead that, while the category of technology and the institutions of religion are important determiners in human history, they need to be subsumed, without special status, within a broader set of interrelated factors called “culture.” I appeal for the academic study of science and religion to give primacy for the near future to the history of science and religion over both theology and science.     

马克思的宗教批判与当代基督宗教人文主义--兼论宗教异化和异化的消除

马克思的宗教批判对当代基督宗教人文主义有相当的影响,虽然两者对宗教异化有不同的理解,但都认为消除异化是人类走向自由的前提。     

A Short Letter on Religious Toleration

This paper takes the form of aletter to fledgling democracies such asAlgeria, Turkey, and Iran. It explores thenature of democracy and argues that theequality of citizens requires that differentreligions be treated equally. It presents some``lessons' from United States constitutionalhistory which might be useful to fledglingdemocracies as they seek to achieve aseparation of church and state. Developing atheme first presented in ``A Third Principle ofJustice,' The Journal of Ethics 1 (1997),pp. 355–374, it argues that religious tolerationsometimes may require a heightened sensitivityto the needs of some religious associations. Itconcludes, however, that religious tolerationdoes not require a toleration of intolerantreligious extremists who pose a threat todemocracy.     

The Conflict Between Religion and Science in Light of the Patterns of Religious Belief Among Scientists

Recent summaries of psychologist James H. Leuba's pioneering studies on the religious beliefs of American scientists have misrepresented his findings and ignored important aspects of his analyses, including predictions regarding the future of religion. Much of the recent interest in Leuba was sparked by Edward J. Larson and Larry Witham's commentary in Nature (3 April 1997), “Scientists Are Still Keeping the Faith.” Larson and Witham compared the results of their 1996 survey of one thousand randomly selected American scientists regarding their religious beliefs with a similar survey published eighty years earlier by Leuba. Leuba's original studies are themselves problematical. Nonetheless, his notion that different fields of science have different impacts on the religion‐science relationship remains valid. Especially significant is his appreciation of religion as a dynamic, compelling force in human life: any waning of traditional beliefs does not mean a decrease in religious commitment but calls for a new spirituality in harmony with modern scientific teachings. Leuba's studies, placed in proper context, offer a broad historical perspective from which to interpret data about religious beliefs of scientists and the impact of science and scientists on public beliefs, and opportunity to develop new insight into the religion‐science relationship.