Offline: The possible effects of Internet-related behavior on work values,expectations, & behavior among Ultra-Orthodox millennials

ABSTRACT

This work examines differences in the work-related values, expectations, and behaviors between millennials who are significant users of technology and social media, and those who are not. We delineate the development of millennial behavior using a unique group of millennials, those in the Ultra-Orthodox Jewish (known as “Haredi”) community in Israel. Due to religious and community norms, many Haredi millennials were shielded from digital technology, and particularly the Internet and the various technologies associated with it, such as text messaging and social media. Those who were raised and remained in Haredi communities did not encounter the Internet with any regularity as children. Many as adults are still unfamiliar with social media. Thus, this community presents a unique natural experiment, comparing Haredi millennials who are immersed in social media with those who are not.     

What place does religion have in the ethical thinking of scientists and engineers?

Religion, defined as ‘the idea of a state that transcends ourselves and our world and the working out of the consequences of that idea’, may influence the ethical thinking of scientists and engineers in two ways. The first is at the level of the individual and how personal beliefs affect the choice of research, design or development projects, relationships with other researchers and the understandings of the consequences of research on other aspects of life. The second level is that of the social and cultural setting in which scientists and engineers work; how society decides which research to sponsor, how to apply the results of scientific discovery and which technology it chooses to develop and for what purposes. In neither of these areas is religious belief a necessary condition for scientists and engineers to pursue one course of action rather than another. The existence of religious belief within the individual and society is, though, part of the ethical framework in which scientist and engineers work and therefore something to which attention should be paid. Religion provides a particular perspective on what should be. Conversely science and technology provide information on the nature of the person and the universe in which we live, which must be taken into account when theologians and religious moralists apply their ethical norms and principles.     

Religiosity and obsessive-compulsive behavior in Israeli Jews

Individual differences in obsessive-compulsive (OC) behavior in various cultures correlate with religiosity. The current paper explored the so far unstudied relationship between religiosity and OC behavior in Israeli Jews. Two studies were conducted. Study 1 focused on the relationship between religiosity and OC behavior in a representative sample of Israeli students. Study 2 focused on religious change and OC behavior in a non-random sample of 31 individuals who had become more religious (the MR group), and 30 individuals who were less religious (the LR group) than their parents. Instruments used were the Maudsley obsessive-compulsive inventory (MOCI), the student religiosity questionnaire, and questions about parental home observance, upbringing, and changes in religiosity. In the first study, no association was found between religiosity and OC behavior. Religiosity was related to some degree to perfectionism and to the parental attitude to upbringing. In the second study, a significant difference was observed between the MR and the LR groups on OC behavior as measured by the MOCI. Conclusion, among Israeli Jews a lot of religious observance is non-reflective, and is not associated with individual differences in personality or OC symptoms. Those who undergo religious change may do so in response to their behavioral propensities. One such path is that the more OC become MR, and the less OC less religiously observant.     

医学伪科学产生的宗教学析因

我国以气功、人体科学名义出现的医学伪科学是一种宗教现象或准宗教,其组织形式为膜拜教团,教主与信徒之间是欺骗与被欺骗的关系。医学伪科学的产生有一定的文化学背景,对文化的过高评价造成中国传统文化的超科学假象。虽非真正的宗教,医学伪科学却可以填补宗教的空缺发挥替代作用,这是医学伪科学得以出现和发展的重要原因。     

宗教与全球发展:一种对话路径

宗教与全球发展成为当代社会的一个重要议题,一个标志在于联合国千禧年发展目标的提出及世界宗教和精神领袖千禧年和平高峰会议。其中,由前世界银行行长及当时的坎特伯雷大主教联合发起的世界信仰发展对话,即为推动类似目标的一个重要机构。发展的目的在于人。贫困不仅包括物质的层面,也包括精神的层面。全球经济的发展需要一种伦理和价值的支撑。文化应该作为一种创新机制,参与并影响全球发展的过程。在中国,宗教是建设社会主义和谐社会的重要因素。中共十七大明确指出,要发挥宗教在社会经济发展中的重要作用。十七届六中全会则明确提出文化体制改革的目标。随着中国改革开放的进一步深入,中国对世界的影响日益加强,文化和精神的维度在社会发展和国家建设方面将扮演更重要的作用。中国模式也将对世界论坛的讨论产生一定影响。     

Cumulative estrogen exposure and prospective memory in older women

This study looked at cumulative lifetime estrogen exposure, as estimated with a mathematical index (Index of Cumulative Estrogen Exposure (ICEE)) that included variables (length of time on estrogen therapy, age at menarche and menopause, postmenopausal body mass index, time since menopause, nulliparity and duration of breastfeeding) known to influence estrogen levels across the life span, and performance on prospective and retrospective memory measures in a group of 50 postmenopausal women (mean age=69.3years) who, if they were current or former users of estrogen therapy, had started therapy within 5years of menopause. The ICEE was found to be a significant predictor of performance on the Prospective Memory task (F(1)=4.21, p=.046, η(p)(2)=.084). No significant relationship was noted between the ICEE and performance on measures of retrospective memory. The results suggest that the level of cumulative lifetime exposure to estrogen a woman has influences her prospective memory performance later in life and that the influence of reproductive and biological markers of endogenous estrogen exposure are relevant factors to consider when studying the effect of estrogen therapy on cognitive functioning in postmenopausal women. In addition, the finding that performance on a measure of prospective memory, but not performance on measures of retrospective memory, was associated with the ICEE adds further support to the theory that the frontal cortex may be especially sensitive to estrogen.     

Corruption as a challenge to global ethics: the role of Transparency International

Transparency International (TI) is a coalition of individuals that has served as a facilitator against corruption for the past 20 years. The organization first approached its task with a focus on laws concerning corruption and whistleblowing, but corruption does have the capability to win against this institution as well. TI has produced well-known initiatives such as the annual Corruption Perception Index; other formal monitoring includes the Global Corruption Barometer, the Bribe-Payers' Index, the East African Bribery Index, National Integrity Studies, and social auditors present in many nations. Diverse less-familiar initiatives noted here include integrity work in Kenyan election campaigns, monitoring of international professional sports, and integrity clubs at schools and colleges. TI is a coalition of individuals bound together by a common vision of a corruption-free world. A focus on business, a focus on integrity for those within each nation's political system and process, and a truly internationalized process are necessary for these efforts to produce a corruption-free world. The incentive that keeps states interested in acting as safe havens for corrupt persons needs to be eliminated and a new global standard of disclosure adopted.     

The use of religion in coping with grief among bereaved Malay Muslim parents

The purpose of this study is to explore the influence of religion on bereaved parents after the death of a child. Literature had attempted to understand how religiosity may influence parental grief both in positive and negative ways. However, this area is scarcely explored in the Malaysian context. This qualitative study involved 11 bereaved parents who lost their children due to accidents (n?=?9) and homicide (n?=?2). Open-ended questions that focused on the importance, activities, and role of religion in the grieving process among Malay parents were asked. According to the thematic analysis, some of the main themes found were that the bereaved parents described religion as a beneficial mechanism in helping them to adapt with their losses through various responses that indicated the perception that religion as a guidance. However, other than the positive impact, religiosity can also lead the bereaved parents to experience negative effects of using religion as a coping strategy. The influence of culture is prevalent in the current study as the theme of mystical belief and paranormal experiences were also reported. This study provides some professional implication from the possible use of religion in intervention.     

Judgments About Fact and Fiction by Children From Religious and Nonreligious Backgrounds

In two studies, 5‐ and 6‐year‐old children were questioned about the status of the protagonist embedded in three different types of stories. In realistic stories that only included ordinary events, all children, irrespective of family background and schooling, claimed that the protagonist was a real person. In religious stories that included ordinarily impossible events brought about by divine intervention, claims about the status of the protagonist varied sharply with exposure to religion. Children who went to church or were enrolled in a parochial school, or both, judged the protagonist in religious stories to be a real person, whereas secular children with no such exposure to religion judged the protagonist in religious stories to be fictional. Children's upbringing was also related to their judgment about the protagonist in fantastical stories that included ordinarily impossible events whether brought about by magic (Study 1) or without reference to magic (Study 2). Secular children were more likely than religious children to judge the protagonist in such fantastical stories to be fictional. The results suggest that exposure to religious ideas has a powerful impact on children's differentiation between reality and fiction, not just for religious stories but also for fantastical stories.