The ‘true religion’ of the sceptic: Penelhum reading Hume's Dialogues

According to Terence Penelhum, Philo's confession in the last part of Hume's Dialogues Concerning Natural Religion reveals on the side of the author a reconciliatory and pacifying attitude towards the liberal moderate clergy of his days. This article investigates whether another reading of this intriguing text is not more appropriate. It defends the idea that Philo's speeches and Cleanthes' reactions to it in the last part of the Dialogues reveal on Hume's side an attitude of mild despair and isolation towards the religious culture of eighteenth-century Scotland, in both its orthodox and more moderate form.     

The study of American religions: critical reflections on a specialization

This essay introduces a special forum on the study of American religions. The essays in the forum consider what role, if any, the discipline of religious studies plays in shaping work within one area of specialization. This introduction attempts to place the issues raised by the contributors within the context of debates about the status of religious studies in the wake of critiques of sui generis approaches to the study of religion. In different ways, the essays argue that some kind of critical theoretical reflection is necessary for religious studies to make sense as a discipline.     

Sentence processing in Lewy body spectrum disorder: the role of working memory

Prior work has related sentence processing to executive deficits in non-demented patients with Parkinson's disease (PD). We extended this investigation to patients with dementia with Lewy bodies (DLB) and PD dementia (PDD) by examining grammatical and working memory components of sentence processing in the full range of patients with Lewy body spectrum disorder (LBSD). Thirty-three patients with LBSD were given a two-alternative, forced-choice sentence-picture matching task. Sentence type, working memory, and grammatical structure were systematically manipulated in the sentences. We found that patients with PDD and DLB were significantly impaired relative to non-demented PD patients and healthy controls. The deficit in PDD/DLB was most pronounced for sentences lengthened by the strategic placement of an additional prepositional phrase and for sentences with an additional proposition due to a center-embedded clause. However, there was no effect for subject-relative versus object-relative grammatical structure. An MRI voxel-based morphometry analysis in a subset of patients showed significant gray matter thinning in the frontal lobe bilaterally, and this extended to temporal, parietal and occipital regions. A regression analysis related sentence processing difficulty in LBSD to frontal neocortex, including inferior prefrontal, premotor, and dorsolateral prefrontal regions, as well as right superior temporal cortex. These findings are consistent with the hypothesis that patients with PDD and DLB have difficulty processing sentences with increased working memory demands and that this deficit is related in part to their frontal disease.     

意象思维与躯体化症状：疾病表达的文化心理学途径

意象思维是中国人的传统思维模式, 它通过观物取象和取象比类的方式认知世界、推演联系。这种思维模式塑造了中国人特有的身心不分而非两分的身体观、疾病观和治疗观。在中国人的观念中, 身体不仅仅是一具生理躯体, 还具有气、阴阳、五行等本土概念所体现的弥合物质与精神、联结生理与心理的模糊性与开放性。人们在表达疾病感觉时通常不分生理与心理, 任何一方面出现不适感觉即可认为自己生病, 在面对心理医生时也倾向于同时报告躯体状况与心理感觉, 从而使得临床报告出现较高的躯体化报告率。这正是文化心理影响疾病表达的体现。这也使得疾病不仅是一种医学现象, 也是一种文化现象; 医学不仅需要生理知识, 也需要人文知识。     

Does Personality Smell? Accuracy of Personality Assessments Based on Body Odour

People are able to assess some personality traits of others based on videotaped behaviour, short interaction or a photograph. In our study, we investigated the relationship between body odour and the Big Five personality dimensions and dominance. Sixty odour samples were assessed by 20 raters each. The main finding of the presented study is that for a few personality traits, the correlation between self‐assessed personality of odour donors and judgments based on their body odour was above chance level. The correlations were strongest for extraversion (.36), neuroticism (.34) and dominance (.29). Further analyses showed that self–other agreement in assessments of neuroticism slightly differed between sexes and that the ratings of dominance were particularly accurate for assessments of the opposite sex. Copyright © 2011 John Wiley & Sons, Ltd.     

Support for an expanded tripartite influence model with gay men

This study investigated whether an expanded tripartite influence model would represent gay men's experiences. This model was extended by adding partners and gay community involvement as sources of social influence and considering dual body image pathways (muscularity and body fat dissatisfaction) to muscularity enhancement and disordered eating behaviors. Latent variable structural equation modeling analyses upheld this model for 346 gay men. Dual body image pathways to body change behaviors were supported, although three unanticipated interrelationships emerged, suggesting that muscularity and body fat concerns and behaviors may be more integrated for gay men. Internalization of the mesomorphic ideal, appearance comparison, muscularity dissatisfaction, and body fat dissatisfaction were key mediators in the model. Of the sources of social influence, friend and media pressure to be lean, gay community involvement, and partner, friend, media, and family pressures to be muscular made incremental contributions. Unexpectedly, certain sources were directly connected to body change behaviors.     

Newman's application of the offices of the Church in the search for a reformed Catholicism

From an anthropological and historical perspective, and focusing mainly on the Argentinean situation, this article analyses Catholic male monasticism in Hispanic America, with the particular objective of evaluating the crisis, religious change and monastic imagination identified in contemporary Benedictine communities. It is argued that imagination, as a process of symbol production, has been intrinsically related to the practice of a new monastic spirituality; it has in fact been the force behind the appearance of religious experiences ideologically anchored in early Christian traditions. Empirical data on the Benedictine Order in Argentina suggests that at least three models of consecrated life can be identified in twentieth century Hispanic America, namely, the ministerial model, the social model and the patristic model. Research leads to the conclusion that these paradigms emerged through processes of imagination applied to the reinvention of tradition – creatively but, also, conservatively – in a global context in which both the monastic institution and society face changing demands.     

Learning the Church: ecclesiological thought and ecclesial practice

This article illustrates how the ecclesiological ideas developed by Professor Daniel Hardy (1930–2007) have been received and used in the life of the Church of England's Diocese of Coventry. It highlights the importance of theological engagement for those in a position of oversight and leadership in the Church, and goes on to connect Hardy's language of intensity and extensity with the story, structure and ethos of Coventry Cathedral in general, and with the iconic Stalingrad Madonna in particular, illustrating the rich synthesis that can be achieved between systematic ecclesiology and the central ethos of a church. The article goes on to argue that certain practices in the Church of England in general, and Coventry Diocese in particular, resonate well with Hardy's idea of ‘socio-poiesis’. These include the nurture of virtuous ecclesial practice and use of measurement in parish life (notably through ‘Natural Church Development)’, the new form taken by ecumenism in British cities and the role of the Bishop within it, as well as the embeddedness of the Church of England in many of the nation's schools. In relating Hardy's key themes to these concrete practices, this article challenges the stale division between Church and Academy, advocating fruitful and animating dialogue between the two as the best response to the challenges faced by each today.     

Ambiguity,the Trinity,and Naturalism: From the Methodology of Pannenberg to the Phenomenology of Merleau-Ponty

Abstract

Through an interpretation of Wolfhart Pannenberg's trinitarian methodology, this article presents the argument that theology and naturalism are ambiguously intertwined and that we once again have to determine how to methodologically address the relationship between theology and science. This study contends that Pannenberg's theology is important for our conception of the dialog between theology and science. However, I wish to offer a fundamentally new interpretation of Pannenberg which locates the ambiguous character of his methodology primarily in the substantive issue with which it deals. This redirects the dialogue between theology and science through Pannenberg's hermeneutic of history towards the contemporary phenomenology of the body and ultimately to the suggestion of a trinitarian-phenomenological approach beyond the methodology of Pannenberg.     

‘He is among us,get it into your head,he is alive and always here’: saintly presence at the pilgrimage centre of Padre Pio and the importance of ‘being there’

The paper will focus upon the issue of saintly presence and the ways in which this is felt, experienced and enacted at the pilgrimage centre of Padre Pio. This issue will be examined in relation to the material and spatial structures of the pilgrimage centre and in particular the Sanctuary of Santa Maria delle Grazie, at the crypt of which the tomb of Padre Pio was until recently emplaced. In examining the issue of saintly presence in relation to the sanctuary's materiality, the paper will also explore the relationship of two of the dimensions Eade and Sallnow ([1991] 2000, ‘Introduction’, in Contesting the Sacred: The Anthropology of Christian Pilgrimage., 2nd ed., edited by John Eade and Michael J. Sallnow, 1–29, Urbana: University of Illinois) propose for the examination of pilgrimage, namely person and place. Drawing on ethnographic data gathered during fieldwork (2004–2005), it will argue that the feeling of saintly presence is mainly generated by the knowledge people have of Padre Pio having lived and being buried there. This knowledge shapes their pilgrimage experience.