What does free will mean to laypersons? The present investigation sought to address this question by identifying how laypersons distinguish between free and unfree actions. We elicited ...autobiographical narratives in which participants described either free or unfree actions, and the narratives were subsequently subjected to impartial analysis. Results indicate that free actions were associated with reaching goals, high levels of conscious thought and deliberation, positive outcomes, and moral behavior (among other things). These findings suggest that lay conceptions of free will fit well with the view that free will is a form of action control.
Celotno besedilo
Dostopno za:
BFBNIB, DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, SIK, UILJ, UKNU, UL, UM, UPUK
To examine folk beliefs on manipulative techniques targeting the unconscious and their effects on free choice and level of awareness, we collected judgments based exclusively on examples participants ...volunteered themselves. Our sample ( N = 961) consisted of respondents from six continents with 46 different nationalities and residing in 27 different countries. Participants were first asked to report (via free text) a personal experience in which they suspected that unconscious manipulation had taken place. After this, they rated their experience across a number of dimensions (e.g., level of awareness of manipulation, success of manipulation, level of free choice, level of concern). Consistent with previous findings, participants thought of marketing as the most common context in which unconscious manipulation takes place (45% of all participants) followed by research (11%)—typically psychological studies, therapy (2%)—typically hypnosis, media (11%)—including entertainment, news media, social media, and politics (3%). In addition, free choice, awareness, and most other ratings were not reliably predicted by the context of the example volunteered, or by group level differences (place of residence, age, gender, religiosity, political affiliation, education), suggesting near universally shared beliefs in the way unconscious manipulation is being conceptualized. As observed in previous work, we also find that, irrespective of context, participants believe that even if manipulated, they retain some degree of free choice. We focus the discussion on new insights that the data set revealed with respect to other domains of influence and manipulation. (PsycInfo Database Record (c) 2023 APA, all rights reserved) (Source: journal abstract)
Background
There is a lack of religiosity studies in China especially in relation to mental health and suicidality. In this research, we focus our studies on medical workers of which some studies ...reported to have higher stress, and to pilot our studies in this adult age-group.
Data and Methodology
Data were obtained by a questionnaire survey in a large public hospital in a big metropolitan city of China. The final sample consisted of 1012 respondents with 237 (23.4%) being male and 775 (76.6%) being female. The respondents were of three groups: (1) Believers (n = 34; 3.5%); (2) Non-Believers or Atheists (n = 547; 55.8%); and (3) Agnostics or Fence-Sitters (n = 400; 40.8%). Suicidality was measured by the NCS-Suicidality Scale, and standard measures were employed for other major variables.
Findings
In line with other recent studies in China, the religion rate among the urban adults remained low (3.5%). However, about 40.8% of the respondents chose “don’t know” and could be fence-sitters on the issue of religious belief. Many of them are involved in various folk beliefs which may not be considered as religious. The religious believers were at higher risk of suicidality and depression than the atheists and the fence-sitters. However, the fence-sitters were higher than the believers and atheists on psychological strains, and they were higher on depression compared to the atheists.
Conclusion
The religious believers and religious fence-sitters have higher psychopathologic risks and suicidal risk than the atheist group. Religion as of low prevalence in Chinese societies is a social value deviant from the norm and its practitioners are likely to be marginalized or stigmatized. The Strain Theory of Suicide is used for detailed explanations.
Türklerin İslamiyet’i kabulü ve ardından da Anadolu coğrafyasına göçü ile birlikte Anadolu sahasında
kültürel bağlamda senkretik bir yapı meydana gelmiştir. Anadolu’da yaşamış birçok medeniyetin
...ardında bırakmış olduğu inançsal ve kültürel ortam, Türklerin Anadolu’ya gelmesiyle birlikte kökeni
Orta Asya’ya dayanan Türk kültürü ve inançlarını da kısmen etkilemiştir. Ağırlıklı olarak Anadolu’da
Türk kültürünü oluşturan bu senkretik yapı günümüze kadar mitolojiler, destanlar, efsaneler, atasözleri,
masallar ve halk inanışları ile taşınmıştır. Yaylak ve kışlak hayatı yaşayan Türkler İslamiyet’i,
içinde bulundukları Gök Tanrı Dini ile diğer tanışmış oldukları dinlerin/kültürlerin yerel ve evrensel
değerlerini tasavvufun da etkisiyle bir araya getirerek kabul etmişlerdir. Bu durum Anadolu’da Hz.
Muhammed’e, Hz. Ali’ye, Hz. Fatıma’ya, Hz. Hasan’a ve Hz. Hüseyin’e sevgi, on iki imamlara ve
onların soyundan geldiğine inanılan dedelere bağlılık çerçevesinde Anadolu Aleviliğini oluşturmuştur.
Bu çalışmamızda, Anadolu’da yaşayan Alevi-Bektaşi topluluklarının kendi iç dinamikleri doğrultusunda
İslam’ı anlama ve yorumlama farklılıklarından ileri gelen halk inanışlarını tespit etmeye
çalıştık. Bu tespit ile birlikte Anadolu sahası Türk halk inançlarının menşei hususuna Alevi-Bektaşi
kaynaklı halk inanışlarının da eklenmesini önereceğiz. Yapılan bu çalışmada kullanılan bilgiler Alan
Araştırma Yöntemiyle elde edilen verilere dayanmaktadır. Bu veriler neticesinde Alevi kültürüne ait
sözlü ve yazılı kaynaklar aracılığıyla Türk Halk İnanışlarının menşeine farklı kadrolar eklenmiştir.
Many of the traditions which we think of as very ancient in their origins were not in fact sanctioned by long usage over the centuries, but were invented comparatively recently. This book explores ...examples of this process of invention – the creation of Welsh and Scottish 'national culture'; the elaboration of British royal rituals in the nineteenth and twentieth centuries; the origins of imperial rituals in British India and Africa; and the attempts by radical movements to develop counter-traditions of their own. It addresses the complex interaction of past and present, bringing together historians and anthropologists in a fascinating study of ritual and symbolism which poses new questions for the understanding of our history.
Many taboos and a high resistance to change are the hallmark of posthumous rituals and customs among all Slavic peoples, which has helped maintain their archaic nature. According to Slavic beliefs, ...in the otherworld, the souls of the deceased who were kind-hearted during their lifetime join the group of their ancestors who guard the living, providing them with prosperity and fertility. In return, living descendants had an obligation to periodically organize commemorations for the deceased, invoke memories of them, and make (food) offerings meant for the salvation of their souls. On the other hand, Slavs believed that the deceased who died prematurely or violently, or those who were dishonourable throughout their lives, became “the revenant deceased” or “the impure deceased” and could bring harm, sickness, and death to the living. For these reasons, people tended to prepare all of the dead—particularly the ones whose souls could potentially become members of the “impure” group—adequately for the funeral and to see their souls off from this world following traditional rites. This research is based on the presupposition that, among folk beliefs, customs, and rituals regarding the deceased (and their souls), there is a substratum whose archaic nature reaches back to the period when Slavic peoples lived together. These are folk beliefs and customs which appear in all three groups of Slavic peoples but are not related to any of the predominant religions, primarily Christianity, nor did they emerge under the influences of those religions. The sources used in the research include a published ethnographic corpus of data and scientific papers on posthumous rites among the Slavs. Also taken into account were archaeological, historical, and linguistic sources.
This paper is the second on life in a northern Icelandic valley in the later 1970s, early 1980s, and subsequently. While the first concerned women's work, food and clothing, this paper focuses on the ...farming cycle, the men's work on farms and on the central uplands; and on the social life and seasonal customs that reflected the farming year. Further papers will concern folk beliefs.
Bhutan has been commended for their COVID‐19 vaccination campaign, in which the country became the fastest in the world to inoculate nearly all of its adult population in just a few weeks. As a ...profoundly religious Buddhist kingdom in South Asia, the country successfully utilized a very unique strategy in promoting COVID‐19 vaccine acceptance nationwide. Bhutan incorporated religion, culture, and tradition in their campaign wherein the royal government collaborated with the Zhung Dratsang, the country's central monastic body, in deciding the most auspicious day for the launch of their vaccination rollout by avoiding the one‐month long Dana, selecting the first person to be vaccinated in accordance to the Buddhist astrology, and leading the country in chanting the Sangay Menlha, a mantra believed by many as a powerful prayer in warding off diseases. The launch turned out as a feast for all Bhutanese since it seemingly marked the beginning of the last phase of their COVID‐19 struggle. Incorporating medical anthropology in public health approaches can greatly influence the public, especially when the people are deeply rooted in folk beliefs. This unique strategy can be emulated by many localities with strong influence of cultural traditions and folk beliefs.
People typically explain others' behaviors by attributing them to the beliefs and motives of an unobservable mind. Although such attributional inferences are critical for understanding the social ...world, it is unclear whether they rely on processes distinct from those used to understand the nonsocial world. In the present study, we used functional MRI to identify brain regions associated with making attributions about social and nonsocial situations. Attributions in both domains activated a common set of brain regions, and individual differences in the domain-specific recruitment of one of these regions—the dorsomedial prefrontal cortex (DMPFC)—correlated with attributional accuracy in each domain. Overall, however, the DMPFC showed greater activation for attributions about social than about nonsocial situations, and this selective response to the social domain was greatest in participants who reported the highest levels of social expertise. We conclude that folk explanations of behavior are an expert use of a domain-general cognitive ability.
Mahasu is the joint name of four gods whose influence is widespread throughout the Indian states of Himachal Pradesh and Uttarakhand. Like other deities in the Western Himalayas, they are regarded as ...royal gods who rule over territories and people. This book traces changes in faith and practices surrounding the Mahasu brothers, and shows how the locals understand these changes by emphasizing the dominant role of humans in the decisions of the gods. The locals are also constantly testing the authenticity of the human mediumship. Thus, the book presents the claim that the gap between local conceptions of divinity and the perceptions of anthropologists regarding gods may be narrower than we think.
The Biography of a God: Mahasu in the Himalayas is based on ethnographic research, resulting in an important contribution to the study of Indian village deities, Himalayan Hinduism, lived Hinduism, and the anthropology of religion.
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