Theology in a Dynamic Universe

According to recent astrophysical evidence, the present universe has been forming for the past 14 billion years. New kinds of objects have emerged even recently. The reverse side of this creativity is the observed and predicted decay of all objects. Will new structures form in the future? This is a question of hope, which is not a scientific term but originates from experience on the level of personal and religious perceptions requiring participation. Anticipating the future, science and theology of creation meet, and the tension between practical knowledge and visionary hope enters a constructive dialogue.     

Utilizing Religious Schemas to Cope with Mental Illness

Recent Gallup Polls suggest that 96% of Americans polled believe in God or a universal supreme being (Gallup, 1995). In addition, large percentages of Americans polled report that they pray or believe in miracles. It appears then that religious belief might be a useful coping strategy for those experiencing significant distress or illness. Although much of the research regarding religious coping and illness has focused on physical illness, it seems likely that religious coping would also be useful to those who are experiencing a mental illness. Existing data regarding the use of religious coping and mental illness is discussed, and Daniel McIntosh's theory of religion as a cognitive schema is applied to those suffering severe mental illness.     

Self-Disclosure and the Therapeutic Frame: Concerns for Novice Practitioners

Under the influence of the intersubjective or relational perspective, guidelines for establishing the therapeutic frame in psychoanalysis and psychoanalytic psychotherapy are undergoing modification. Therapeutic interventions such as disclosing subjective reactions have a sound theoretical basis, but they must be executed judiciously within a context of general neutrality, anonymity, and abstinence. Novice practitioners ought not attempt the more difficult relational interventions until they have acquired experience and security in the basic tenets of psychoanalytic practice, including how to maintain the traditional therapeutic frame. Inexperience in knowing when and under what circumstances to attempt self-disclosure of therapist affect, and insecurity in examining one's countertransference, have the potential to exacerbate enactments and entanglements for beginning therapists, as is illustrated in a case example.     

听障和听力正常人群空间主导性和空间参照框架的交互作用

通过要求被试分别在近处空间和远处空间完成空间参照框架的判断任务, 考察了听障和听力正常人群空间主导性和空间参照框架的交互作用。结果表明：(1)相对于听力正常人群, 听障人群完成自我参照框架判断任务的反应时更长, 而在完成环境参照框架判断任务无显著差异; (2)听障人群和听力正常人群空间主导性和空间参照框架交互作用呈现出相反模式。研究表明, 听障人群在听力功能受损后, 其空间主导性和空间参照框架的交互作用也产生了变化。     

空间参照框架的产生机制及与认知机能的关系

空间参照框架是个体表征空间方位的方式, 按照表征中心的不同分为自我中心和环境中心两种参照框架。长期对某一参照框架的持续激活可以形成对该空间参照框架的偏好, 不仅会影响个体的神经元结构, 还会对认知机能产生重要影响。偏好环境中心参照框架会增加海马及其附近脑区的灰质, 而偏好自我中心参照框架会增加尾状核的灰质。海马灰质体积增大会增强正常人的空间记忆能力。持续激活环境中心参照框架的个体会增加海马灰质体积, 从而降低患老年痴呆的风险。未来研究应关注, 地域差异、城乡差异等环境差异在空间参照框架与认知机能关系中的影响机制, 并进一步收集空间参照框架训练在老年痴呆病人中干预效果的实证证据。     

Who founded Buddhism? Notes on the psychological effectiveness of religious objects

Starting with an outline of Buddhist history from a psychoanalytic perspective, this paper uses ideas from philosophy and psychoanalysis to consider the nature of the psychological effectiveness of religious objects. It suggests that the development of the devotional cult of Buddhas ‘without form’ such as Amitābha, at‐first‐glance surprising when juxtaposed with the founding vision of Gautama Siddhartha, tells us a great deal about the psychological needs that impel the evolution of religious thinking. Distinguishing religious objects from mythological ones, it argues that ‘religious objects’ are, more specifically, allegorical objects that can be encountered in the second person; that these may not always be well described as ‘illusion’; and that they may in some cases be better understood as providing opportunities for experience that, like the transference in psychoanalysis, may have far‐reaching psychological impacts.     

Identity,Inequality, and Legitimacy: Religious Differences in Primary School Completion in Sub‐Saharan Africa

This study uses survey data from 17 countries in Sub‐Saharan Africa, along with country‐level indicators, to examine the relationship between religious identity and the odds of completing primary schooling, as a key aspect of socioeconomic inequality. The results reveal a significant and robust schooling disadvantage for Muslims and those of traditional African faiths both relative to Christians at the aggregate level as well as within 13 country samples. This effect is seen in both rural and urban areas and is slightly smaller among men versus women, though it is still large and significant. The effect is also larger in countries in West Africa, with greater Muslim populations, with cooperative church‐state relations, and with mandatory religious education in schools. I interpret these results to indicate greater obstacles to the establishment of the legitimacy of the formal school system among Muslim and traditionalist families and communities, as a still troublesome legacy of the historical links between Christian missionization and the colonial project.     

Religion and Religions in Prisons: Observations from the United States and Europe

Despite manifest differences and internal variety, this article attempts to integrate the histories and present landscapes of religious practice in prison in the United States and in Western Europe. We identify, among incarcerated people in the United States, Italy, and Germany, discernible drifts toward religious pluralization, privatization, and individualization. Over the past half‐century, the administration of religion in prison has been loosened to allow for a wider variety of religious beliefs and practices. Meanwhile, as subsidized by outside volunteers, religion, especially of a socially “useful,” capitalism‐friendly sort, remains a cost‐effective means for prison administrators to efficiently subcontract their mandate to rehabilitate. Due to the decentralization and diversification of religion in contemporary prisons on both sides of the northern Atlantic, this article concludes by encouraging would‐be ethnographers of the prison interested in religion to venture beyond the expressly delineated religious space and into what we call “religious gray zones.”     

Religious Attendance and Volunteering: Testing National Culture as a Boundary Condition

Numerous studies have documented the importance of religion, and especially of religious congregational attendance, in regard to volunteering. Most of these studies focus on individual and contextual factors, usually within one country. Recent studies suggest that the association between religious attendance and volunteering varies among countries. We hypothesize that national culture plays an important role in explaining volunteering mainly as a moderator of the relationship between religious attendance and volunteering, especially on volunteering to help people in need. To support this position, we used individual‐level data from the World Values Survey (WVS) coupled with national data on cultural measures. This enabled assessment of these relationships using a multilevel analysis of individuals nested in countries. We used two models of national culture, Hofstede (1984) and WVS to explain the differences between countries. We found direct relationships between national culture constructs (power distance and survival/self‐expression values) and volunteering. We also found that individualism, power distance, and survival/self‐expression values moderated the effect of religion on volunteering, with a stronger relationship between religious attendance and volunteering in nationalities with self‐expression values, high power distance, and low individualism. Theoretical and practical implications of this approach are discussed.     

Arbitrarily applicable spatial relational responding

Spatial reasoning, where novel spatial relationships are inferred based on trained relationships, can be conceptualized as arbitrarily applicable spatial relational responding. Here, we conducted two experiments to develop and validate, for the first time, a laboratory procedure to establish arbitrarily applicable spatial relational responding in adult humans. In Experiment 1, participants were trained on nonarbitrary spatial relational tasks designed to establish contextual cues for left of, right of, above, and below. Contextual cues were then used to train a series of arbitrary spatial relations involving four abstract shapes. Following training in a subset of arbitrary relations (A is left of B, B is above C, C is right of D), subsequent testing examined the emergence of untrained spatial relations (B is right of A, C is below B, D is left of C, D is below A and A is above D). When absent in initial tests, spatial relational responding was facilitated by a remedial training procedure incorporating nonarbitrary relational guidance. Participants showed patterns of spatial relational responding consistent with test relations. In Experiment 2, a variant reversal design yielded predictable, reversed spatial relational responses. Overall, the present procedures represent the first empirical demonstration of arbitrarily applicable spatial relational responding and thus, arguably, the first functional analytic model of spatial reasoning.