Further study of the electrophysiological correlates of lexical decision

Discriminations were required between words, pseudohomophones, and visually matched nonwords. Two tasks were employed, one which could be accomplished on the basis of a visual code (the REAL task, involving discrimination between words and both types of nonword) and another necessitating the use of a phonological code (the REAL/PSEUD task, words and pseudohomophones vs. nonwords). ERPs were recorded from three midline sites and from left and right inferior parietal sites. Two principal results were observed, (i) the peak latency of a late positive component, P637, covaried with RT, with variations in latency of around one half the corresponding RT variations, and (ii) the peak-to-peak amplitude of N100-P187 interacted with stimulus and task, such that it was larger for nonwords in the REAL task and words in the REAL/PSEUD task. No taskor stimulus-dependent asymmetries were observed in any ERP component. The P637 latency data support a model of RT variation based on the interaction of changes in parallel response preparation and stimulus evaluation processes. The observations with respect to N100-P187 suggest that ERPs are sensitive to factors related to the early processing of words and word-like visual material.     

REBT 45 Years On: Still on the Sidelines

In this article, I explore and respond to some of the criticisms of REBT which have contributed to its continuing marginalisation in Britain, both within counselling in general and cognitive-behaviour therapy in particular. These criticisms include: REBT's highly active-directive and apparently aggressive manner, its reputation for being foul-mouthed, defending Hitler as an example (albeit an extreme one) of human fallibility, REBT's lack of empirical support for its theoretical tenets, and endlessly advocating profound philosophical change when it is probably outside of the reach or interest of most clients. Finally, I suggest some ways of tackling these criticisms in order to help REBT become more attractive to the wider counselling community.     

Measuring religious affiliation in Great Britain: the 2011 census in historical and methodological context

Abstract

The British religious census of 2011 is located in its broader historical and methodological context. The principal developments in the measurement of religious affiliation (proxy-assigned or self-assigned) in Britain are traced from the Reformation to the present day, charting the relative contribution of the Churches, the State and empirical social science. The key statistics which have emerged from their respective efforts are summarised, with nominal religious affiliation universal until the time of the French Revolution and preponderant until as late as the 1980s. For recent decades, when the profession of faith has been rejected by large numbers of Britons, particular attention is paid to the variant results from different question-wording. Depending upon what is asked, the proportion of the population currently making sense of their lives without asserting a confessional religious identity ranges from one-quarter to one-half. The difficulties of trying to construct a religious barometer through a single, unitary indicator are thus illuminated.     

Protestant and Catholic Distinctions in Secularization

Differences between Protestants and Catholics in religious beliefs and behavior are revisited in the light of growing theoretical and empirical evidence for stages of secularization and a remaining religious core in Western societies. To what extent are remaining Protestants more religious than before and compared with remaining Catholics? Analyzing repeated cross-sectional survey data from 1985 to 2012 in the US, Canada, and Great Britain, we find that, in most cases, Protestant affiliation has declined more significantly than Catholic affiliation. Yet, individuals who declare themselves as belonging to a Protestant denomination have higher rates of regular service attendance, prayer, and Christian beliefs than those previously. They have also surpassed these same rates among Catholics in both the US and Canada and are on track to do so in Britain in the coming years.     

Becoming a ‘real’ Catholic: Polish migrants and lived religiosity in the UK and Ireland

The effect of migration on religiosity is a well-documented theme in the sociology of religion. Despite the rapid growth in the number of Polish Catholics in the UK and Ireland, little has been written on the spiritual and religious aspects of their journeys. This article is based on the authors’ ethnographic fieldwork with Polish migrants in the UK and Ireland. Drawing on qualitative interviews and participant observation with Polish migrants of various ages and class backgrounds, we identify three possible outcomes for individuals of Catholic faith being transplanted to a secular context: firstly, Catholic Poles continue to practise in the same way as they did in their home country; secondly, they begin to question their faith and leave the church altogether; thirdly, they take the opportunity to explore their faith in a flexible and relatively independent manner. We argue that the third possibility leads to the privatisation and intellectualisation of their Catholicism. Thus, the experience of migration gives some Polish Catholics the freedom and courage to question their beliefs, but it does not necessarily make them irreligious. In their own words, they ‘believe in the way they have always wanted to but did not dare’. In conclusion, this article highlights the secondary benefits of migration for the personal experience of religious faith.     

Privatization or Deprivatization: British Attitudes About the Public Presence of Religion

Achterberg and colleagues conclude there is in train a significant change toward deprivatization in Europe. In the late 1990s Christians were more pro public religion in countries where they were least numerous and in the Netherlands in particular there had been an increasing difference in attitudes between believers and nonbelievers over 25 years. Examining more recent survey data on British attitudes (1998 and 2008), we find a firm consensus among the nonreligious against religion having a high public profile, while Christians are more likely to object to antireligion sentiment and people belonging to non‐Christian religions are more likely to support public religion. Nonreligious people appear to be no more hostile now than in the late 1990s, and where there has been a decrease in sympathy for public religion it is among religious groups.     

Eliade on diplomatic service in London

It was in England that Mircea Eliade started writing the volume which would be published nearly a decade later as Traité d'histoire des religions (Patterns in Comparative Religion), as attested by the book's Avant-propos de l'auteur, dated ‘Oxford 1940/Paris 1948.’ Eliade also states in his autobiography (1988, p. 84) that ‘I read, took notes, and elaborated a plan of a vast synthesis of the morphology and history of religions, a synthesis I had glimpsed instantaneously in an air raid shelter during an alarm.’ In order to recreate the historical and political environment in which Eliade conceived and began to write his fundamental theoretical book, I have sketched the history of Great Britain's early involvement in World War II, the dramatic political events in Romania during Eliade's diplomatic service in London, and the British government's intrigues that held him a virtual ‘captive’ from September 1940 to February 19411     

组织决策的影响力分布特征及中英比较

本研究深入分析了组织内部各层次及外部机构对 1 8项决策的影响力。结果指出 :①我国企业存在着四种高层管理与中层管理的决策分工协作模型 ,即高层主导决策、中层自主决策、共同决策及层次决策模型 ,这说明我国企业中层管理的作用得到了加强 ,他们对决策的影响高于英国企业。②中国企业中 ,工人和基层管理的影响力普遍较小 ,尤其是在短期决策上 ,他们的影响力显著地小于英国企业。③中、英两国企业工会的影响力都很小 ,没有显著差别。但是从阻止力上分析 ,英国企业工会的作用显著地大于中国企业。这说明阻止力是一种独特的影响决策的方式 ,需要进一步的研究。