Should Religious Naturalists Promote a Naturalistic Religion?

Religious naturalism refers here to a view of reality, and it will be contrasted with versions of supernaturalism and of atheistic naturalism. Naturalistic religion refers to certain varieties of religion, especially some inspired by the universality of science and the need for a global ethics. In this essay I explicate why a religious naturalist need not advocate a naturalistic religion. Rather, a religious naturalist can build upon the heritage of religious traditions and be open to, but at the same time be agnostic about, the idea of a nonnatural ground of reality . The religious naturalism I defend has been criticized from various directions: one reviewer in this journal considered it too much indebted to the traditions, and hence "reactionary" and supernaturalistic; another considered it too minimalist in its religion ("virtually nonexistent") as a consequence of the preference for a too sober version of naturalism. My distinction between religious naturalism and naturalistic religion may answer some of these objections.     

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.     

Factor Structure of the Burden Interview

Zarit's Burden Interview is the most commonly used measure of burden among family caregivers for demented older adults, but has been criticized for its diverse item content and lack of correspondence to theoretically based multidimensional burden scales. The factor structure of this measure of burden was examined in a sample of 220 family caregivers of demented elderly. The implied 1-factor model and a 2-factor model proposed in the literature were not good fits to the data. Fourteen of the 21 nonglobal items were found to tap three underlying factors of Embarrassment/Anger, Patient's Dependency, and Self-criticism. This factor structure was replicated in a second sample of 108 caregivers. The relationship of these factors to latent factors identified in other multifactorial burden scales suggests a greater degree of convergence across measures than has been assumed.     

Relationship Between Social Relations and Mortality of Older Japanese People Living Alone

The association of social relations with mortality was studied over a 54-month period in 535 older Japanese people living alone. Sex-specific proportional hazard analyses indicated that finding it difficult to establish and maintain relationships with other people was significantly related to mortality, regardless of age, general health status, history of health management, psychological conditions, or economic status. The adjusted hazard ratio for finding relations with other people difficult was 4.61 [95% confidence interval (CI): 1.39–15.30] for men and 4.56 (95% CI: 2.19–9.48) for women. The adjusted hazard ratio for nonparticipation in social activities was 1.45 (95% CI: 0.42–4.97) for men and 1.72 (95% CI: 0.70–4.22) for women and did not reach statistical significance. On the other hand, there was a gender difference in the direction of the association between a low-level contact with children, siblings, or other relatives and mortality, for which the adjusted hazard ratio was 3.16 (95% CI: 0.94–10.62) for men and 0.51 (95% CI: 0.27–0.97) for women. These results suggest the need to create a different model for the relationship between social relations and mortality for men and for women living alone.     

Views of Aging African American Women: Memories Within the Historical Context

This article examines the generational experiences of older African American women using case studies of two women born in 1911. Through the telling of their life stories, these women recount their memories of their own lives. By viewing their life histories within the larger historical context, we gain a clearer understanding of their life experiences and their perspectives as older African American women. These women lived through the Jim Crow era of blatant racial discrimination and segregation in the South and raised their children in this environment. The segregation statutes, or Jim Crow laws, were the public symbols and constant reminders of the subordinate position assigned to African Americans, and the code lent the sanction of law to a racial separation that extended to churches, schools, housing, jobs, eating and drinking. Using a lifecourse perspective, the past is viewed within the context of the present, considering historical and cohort factors that have affected the life situation of individuals. Through the women's telling of their life stories, they outline the chapters of their lives and describe how their experiences have made them the strong older women they are today and helped shape their values.     

Review of Social Cognition Research on Stereotyping: Application to Psychologists Working with Older Adults

This paper summarizes a number of cognitive processes that contribute to the formation and maintenance of stereotypes. Specific discussion centers on how these may play a role in shaping perceptions of older adults. Suggestions are offered as to how psychologists might combat their tendency to stereotype because older adults have special needs that must be identified to provide accurate case conceptualization and effective psychotherapy from a professional ethics perspective.     

The "God Module" and the Complexifying Brain

Recent reports of the discovery of a "God module" in the human brain derive from the fact that epileptic seizures in the left temporal lobe are associated with ecstatic feelings sometimes described as an experience of the presence of God. The brain area involved has been described as either (a) the seat of an innate human faculty for experiencing the divine or (b) the seat of religious delusions.
In fact, religious experience is extremely various and involves many parts of the brain, including some that are prehuman in their evolutionary history and some that are characteristically human. In the continuing integration of such experiences, spiritual formation takes place. Thus the entire human brain might be described as a "God module."
Such a process is only possible because of the brain's complexity. The human brain is the most complex entity for its size that we know of. As used here, complexity is a specialized term denoting the presence of a web of interlinked and significant connections—the more intricate the web, the more complex the entity. Complex systems develop only in a milieu that provides both lawfulness and freedom, and they tend to be self-organizing, becoming more complex and more effective as a result of both inward and outward experience. The evidence suggests that both personal growth and spiritual growth are processes of complexification of character, and of the brain itself. This thesis is tested in light of the work of William James and James W. Fowler.     

The “New Cognitive Science of Religion” and Religious Pluralism

Abstract : The “new cognitive science of religion” (Lawson, McCauley, Boyer, Sperber, Tremlin, Pysiäinen, Hinde) finds that certain of the brian's “inference systems” press us to postulate gods or other supernatural agents where knowledge and control are lacking. In this article we explore the implications of this new “explanatory” appraoch for Christian theology, pluralism, and worship life.     

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.