Environmental Modesty

Despite this virtue's history as an instrument of women's oppression, modesty, at its most basic, means voluntary restraint of one's power, undertaken for the sake of others. It is a mechanism that modifies unequal power relationships and encourages greater compassion and fairness. I use a Christian perspective with influences from Jewish and Muslim sources to examine modesty. The modest person, I argue, must be in relationship with others, must be honestly aware of her impacts on others, must be sensitive to those impacts, compassionate toward others, and willing to hold back for others' sakes. Moreover, modesty is not only a virtue that pertains to sexuality and clothing, but it also can promote virtuous environmental behavior, particularly as it leads to awareness of, and sensitivity to, the effects of everyday behaviors on vulnerable others.     

The physiology of the tunnel

Several theories to account for the origin of tunnel hallucinations and tunnel experiences near death are considered: (1) the idea of a real tunnel; (2) representations of transition; (3) reliving birth memories; (4) imagination; and (5) physiological origins. Three different physiological theories are considered that related the tunnel form to the structure of the visual cortex. All can account for much of the phenomenology of the tunnel experience, and all lead to testable predictions. It is argued that the tunnel experience involves a change in the mental model of the self in the world. Because of this, an experience of purely physiological origin, with no implications for other worlds or for survival, can nevertheless produce lasting changes in the sense of self and reduce the fear of death.     

Health as a value: methodological and theoretical considerations

The concept of value placed on health is very important in several different theoretical approaches to the study of health behavior. In practice, however, health value is generally assumed to be universally high rather than being directly measured. If this assumption is incorrect, then theories that include health value have rarely been adequately tested. This paper presents a short 4-item Likert scale designed to measure the value placed on health. Norms from the utilization of this scale in five different samples are presented. Health value is found to increase with age among girls, but the increase apparently stops by late adolescence, before full adult levels of health value are achieved. Middle-aged women place a higher value on health than do middle-aged men, although no comparable sex difference appears in a sample of undergraduates. Consistent with theoretical predictions, both health locus of control beliefs and beliefs in the efficacy of certain preventive health behaviors correlate more highly with the performance of those same behaviors 5 to 9 months later among respondents who place a high value of health relative to those who do not value health so highly. However, this interaction is found only when it can be safely assumed that health is the primary value underlying the behavior. The importance of considering a variety of values in addition to health as possible motivators of preventive health behavior is stressed.     

Criminal profiling from crime scene analysis

Since the 1970s, investigative profilers at the FBI's Behavioral Science Unit (now part of the National Center for the Analysis of Violent Crime) have been assisting local, state, and federal agencies in narrowing investigations by providing criminal personality profiles. An attempt is now being made to describe this criminal-profile-generating process. A series of five overlapping stages lead to the sixth stage, or the goal of apprehension of the offender: (1) profiling inputs, (2) decision-process models, (3) crime assessment, (4) the criminal profile, (5) investigation, and (6) apprehension. Two key feedback filters in the process are: (a) achieving congruence with the evidence, with decision models, and with investigation recommendations, and (b) the addition of new evidence.     

IS THERE A DISTINCTIVE QUANTUM THEOLOGY?

Quantum mechanics (QM) is a favorite area of physics to feature in “science and religion” discussions. We argue that this is at least partly because the arcane results of QM can be deployed to make big theological claims by the linguistic sleight of hand of “register switching”—sliding imperceptibly from technical into everyday language using the same vocabulary. We clarify the discussion by deploying the formal mapping of QM into classical statistical mechanics (CSM) via the mathematical device of “Wick rotation.” This equivalence between QM and CSM suggests caution in claiming distinctiveness for quantum theologizing. After outlining two areas in which quantum insights nevertheless resonate with longstanding themes in theological reflection (hiddenness and visualizability), we suggest that both QM and CSM point to a theology of science in which scientists participate in the divine gaze on creation as imago Dei.     

SUBLIMINAL EXPOSURE TO DEATH-RELATED STIMULI INCREASES DEFENSE OF THE CULTURAL WORLDVIEW

Abstract— Three experiments reported here provide empirical support for the hypothesis derived from terror management theory that unconscious concerns about death motivate allegiance to cultural beliefs, Study 1, contrasted exposure to a subliminal death-related stimulus, a standard mortality-salience treatment, and a neutral subliminal stimulus, and found that both the subliminal and the standard reminder of mortality led to more favorable evaluations of people who praised subjects' cultural worldview and more unfavorable evaluations of those who challenged it Study 2, replicated this finding by comparing the effects of exposure to subliminal death stimuli and subliminal pain stimuli. Study 3, contrasted subliminal death stimuli, supraliminal death stimuli, and subliminal pain stimuli and found that only subliminal death stimuli produced these effects.