Pentecostalism,Conversions, and Politics in Brazil

The stereotype of all Latin American Pentecostals as political conservatives or apolitical has long been abandoned by scholars. But how Pentecostalism figures in the lives of Pentecostals so that some are indeed akin to stereotype and others are active, critical citizens involved in radical politics, remains a matter for debate. This paper argues that variation in type of citizenship among Brazilian Pentecostals may be understood not only in terms of variations in religious culture but also in terms of different types of conversion. It is proposed that reference to types of conversion, as distinguished by some theologians, helps explain why Pentecostals who share elements of a common religious culture nevertheless differ in type of citizenship; and why some Pentecostals and Catholics of the ‘base communities’, though different in their religious cultures, nonetheless share a common quality of critical citizenship.     

Big Gods in review: introducing Ara Norenzayan and his critics

This essay introduces a review symposium on Ara Norenzayan's book Big Gods (2013). The essay reviews Norenzayan's earlier publications on religion, sums up the main points of criticism that have been put forward by the contributors, and raises some concerns about the questions to be asked about ‘religion.’     

Eric J. Sharpe (1933–2000)

This paper gives a general account of the developments in the Baha'i Faith over the last three decades. The period began with the Baha'i Faith as a little-known religion with a hereditary leadership of predominantly Iranian membership but with some spread to the West. At the present time the religion has been transformed into a much better-known religion led by an elected council. It has increased some 20-fold in numbers and is now world-wide in membership. The major structural changes involved as the previous hereditary leadership at the international level was converted into the leadership of an elected council are analysed. The growth and development of the religion over this period are described and some statistical information is given. The central concerns of the religion during this time are described in terms of a number of motifs: polar, legalism, millenarianism, social reformism, universalism, liberalism, and martyrdom and sacrifice. An attempt is made to analyse some of the present problems facing the Baha'i community, both in terms of the persecutions that it suffers as well as the problems presented by its successful expansion, and to describe the ways in which it copes with these.     

The Contribution of Professor Ninian Smart to Religious Education

Religious Experience Reconsidered was premised on the idea that experience is a site of contested meaning and value for subjects (and scholars). Although the concept of specialness has drawn considerable attention, my goal in writing the book was to update efforts to use attribution theory to bridge between religious studies and the psychology of religion. I intended the focus on micro-social processes to complement analysis at the macro-social level. The need for a broader, more generic second order term, such as specialness, emerged in the context of working out an attributional approach and can and should be extended more broadly. While anything can be set apart as special and an analysis of the politics of deeming is essential, we can still ask if there is empirical evidence to suggest that humans are more likely to set some things apart than others within or across cultures. When we take experience as a site for study, we do not have to limit ourselves to describing the range of views held by our subjects, but can also legitimately seek to explain experience in terms that make sense to us as researchers. The breaking of taboos against explaining experience in naturalistic terms will only have apocalyptic consequences if we assume a special/ordinary binary; viewed on a continuum, we can still find special meaning and value in experiences that are not protected by taboos.     

Religion is natural,atheism is not: On why everybody is both right and wrong

After discussing evidence of irreligion and the rise of the so called “New Atheism”, the authors refute the claim that this poses a problem for the cognitive science of religion and its hypothesis that religion is natural. The “naturalness hypothesis” is not deterministic but probabilistic and thus leaves room for atheism. This, the authors maintain, is true of both the by‐product and adaptationist stances within the cognitive science of religion. In this context the authors also discuss the memetic or “unnaturalness” hypothesis, i.e. that religion is a “virus of the mind”. The authors criticize accounts of atheism offered by cognitive scientists of religion as being based on unfounded assumptions about the psychology of atheists, and object to the notion that the natural aspects of religion by corollary make atheism unnatural. By considering human cognition in a semiotic framework and emphasizing its natural ability to take part in semiotic systems of signs, atheism emerges as a natural, cognitive strategy. The authors argue that to reach a fuller account of religion, the cognitive (naturalness) and memetic (unnaturalness) hypotheses of religion must be merged. Finally, a preliminary analysis of the “New Atheism” is offered in terms of semiotic and cognitive dynamics     

Latino/a Depression and Smoking: An Analysis Through the Lenses of Culture, Gender, and Ethnicity

Rates of major depressive disorder (MDD) and cigarette smoking increase with Latino/a acculturation, but this varies by gender and ethnic subgroup. We investigated how lived experiences (i.e., discrimination, family conflict, family cohesion, familismo) clustered together in the everyday lives of Latina/os. We further examined associations of cluster profile and Latino/a subgroup with MDD and smoking, and tested whether gender moderated these associations. Data came from the National Latino Asian American Study, which included 2,554 Latino/as (48 % female; mean age = 38.02 years). K-means cluster analysis revealed six profiles of experience, which varied by gender and socio-cultural characteristics. Proportionately more women than men were in groups with problematic family lives. Acculturated Latino/as were disproportionately represented in profiles reporting frequent discrimination, family conflict, and a lack of shared family values and cohesion. Profiles characterized by high discrimination and family problems also predicted elevated risk for MDD and smoking. Findings suggest that Latino/a acculturation comes jointly with increased discrimination, increased family conflict, and reduced family cohesion and shared family values, exacerbating risk for MDD and smoking. This research on pathways to depression and smoking can inform the development of targeted assessment, prevention, and intervention strategies, tailored to the needs of Latino/as.     

Some thoughts on the concept of the internal parental couple

Some patients are incapable of engaging in a relationship with a partner on a long-term basis. To explain these relationship issues, they invoke reasons that have to do with external reality rather than with their own internal reality. The authors present several clinical examples that have given rise to an initial attempt at theorizing the concept of the internal couple: some patients fail to internalize a positive representation in which they can see themselves as part of a couple. Psychoanalysts tend to think of the father and mother (or their internal representatives) as separate entities, differentiated and complementary, and not in terms of a single object that brings them together as an internal couple. In the author’s view, an internal parental couple is also internalized by the infant under the guise of various internal objects. The internal parental couple thus appears as a complex construction that goes beyond the mere addition of father plus mother. Underneath their neurotic veneer, these patients have severely damaged representations of internal parents and of the internal parental couple. Unable to identify with a stable and procreative internal parental couple, they tend also to attack the psychoanalytic couple. Early distortions in the oedipal sphere may be one cause of the stumbling-block they encounter on the way to introjecting a well-attuned couple-as-object and the idea of parenting.     

THE GENETIC RECOMBINATION OF SCIENCE AND RELIGION

The estrangement between genetic scientists and theologians originating in the 1960s is reflected in novel combinations of human thought (subject) and genes (investigational object), paralleling each other through the universal process known in chaos theory as self‐similarity. The clash and recombination of genes and knowledge captures what Philip Hefner refers to as irony, one of four voices he suggests transmit the knowledge and arguments of the religion‐and‐science debate. When viewed along a tangent connecting irony to leadership, journal dissemination, and the activities of the “public intellectual” and the public at large, the sequence of voices is shown to resemble the passage of genetic information from DNA to mRNA, tRNA, and protein, and from cell nucleus to surrounding environment. In this light, Hefner's inquiry into the voices of Zygon is bound up with the very subject matter Zygon covers.     

CRITICAL AFTERWORD

This Afterword looks back over both parts of the discussion of “God and the World of Signs”—“Semiotics and the Emergence of Life” in the previous issue of Zygon and “Semiotics and Theology” in this issue. Three central questions in this extended debate are identified: What is the nature of biological organisms and biological evolution? What is the relationship between the natural world and the Triune God of the Christian theological tradition? What should be the goals of Science/Religion Studies? I summarize the answers that Christopher Southgate and Andrew Robinson have given in their program and the challenges raised by their critics. Their strengths and weaknesses are assessed. In the conclusion I ask readers to imagine that this particular research program were to be taken as a model program in science‐and‐religion research (with some tweaking) and then consider the features of the program that could function as standards for scholars working in other areas of the dialogue.     

A SCIENTIFIC BUDDHISM?

This essay endorses the argument of Donald Lopez's Buddhism and Science and shows how the general thesis of the book is consonant with other historical work on the “discovery” of Buddhism and on the emergence of Western conceptions of religion. It asks whether one of the key claims of Buddhism and Science—that Buddhism pays a price for its flirtation with the modern sciences—might be applicable to science‐and‐religion discussions more generally.