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The proliferation of miracle-working images in Italy from the end of the fifteenth century on has been well documented, as has the concomitant emergence of the sanctuary church. Less attention, however, has been given to the fortune of these sites in the later sixteenth century, when the zeal they incited in local populations was viewed by Catholic Church authorities as a powerful tool for engaging the faithful at a pivotal time of Catholic renewal—if harnessed correctly. According to visitation reports, superstitious practices were not uncommon, and greater scrutiny was afforded to both new prodigies and established cults; but the Catholic Church hierarchy continued to defend the veneration of miraculous images, and the latter years of the cinquecento saw the renovation of a number of key image shrines, including the focus of the current study. Situated in western Umbria, the Santuario di Mongiovino was the subject of an extensive decorative campaign during the 1560s to 1580s, and involved artists, such as Niccolò Circignani, who would also work on papal projects in Rome. Drawing on a range of textual sources, as well as a close analysis of the decorative reframing of the cultic image, I argue that the iconographic program employed at the site should be viewed in relation to contemporary debates around the use of religious imagery in churches. In particular I posit that the concerns voiced in the written record at the time, whether in treatises or visitation reports, may also have informed the way in which miraculous images were presented to the faithful, resulting in solutions that helped to underline the Catholic Church's position on the cult of saints, the role of images in devotion, and the primacy of Christ in the bestowing of grace. [ABSTRACT FROM AUTHOR]

Four studies explore the role of perceptual fluency in attenuating bullshit receptivity, or the tendency for individuals to rate otherwise meaningless statements as "profound". Across four studies, we presented participants with a sample of pseudoprofound bullshit statements in either a fluent or disfluent font and found that overall, disfluency attenuated bullshit receptivity while also finding little evidence that this effect was moderated by cognitive thinking style. In all studies, we measured participants' cognitive reflection, need for cognition, faith in intuition, and superstitious beliefs. Superstition strongly predicted bullshit receptivity regardless of fluency. Inconclusive results were found for the remaining scales. Potential links for the role of perceptual disfluency in promoting analytic thinking are discussed. [ABSTRACT FROM AUTHOR]

Copyright protection was very limited in the past. Both Shakespeare – and, later, Voltaire – suffered from piracy of their ideas. If their respective legal systems were insufficient to provide protection when they published their works, in the later historical development they both became very important in the legal field. Shakespeare became a model to be quoted in judgments for rhetorical reasons, whereas Voltaire was cited because of his strenuous battles to free courts from superstition and religion. The connection between these famous authors is also due to the sincere appreciation for Shakespeare expressed by Voltaire, who highlighted the revolutionary style of the English tragedy when compared with the classicist attitude still prevailing at the time on the European Continent. [ABSTRACT FROM AUTHOR]

SUMMARY: We examine whether signing auditors' perceptions of bad luck related to the Chinese zodiac-year superstition affect audit quality. We argue that these perceptions of bad luck heighten signing auditors' sense of risk and lead them to act more cautiously in their zodiac years, leading to improved audit quality. We find that clients audited by lead engagement auditors in their zodiac years exhibit lower discretionary accruals and lower propensity to restate. The effects of zodiac-year superstition are evident among lead engagement auditors who are older and hold the partner title. The effects are also evident in large audit firms, which face greater reputation risk, and in provinces with a strong influence of traditional culture. In addition, we find some suggestive evidence that lead engagement auditors may increase audit effort during their zodiac years. Overall, our results support the contention that lead engagement auditors' zodiac year beliefs positively affect audit quality. JEL Classifications: D81; M40; M42; Z10. [ABSTRACT FROM AUTHOR]

AbstractThe mistaken belief that personal control can affect the outcomes of random events is seen as a core part of disordered gamblers’ irrational beliefs via the ‘illusion of control’. The present study tests the extent of action-based manifestation of the illusion of control in a dice-rolling game, which provides a novel controlled test of a claim first made by Henslin that craps gamblers tend to shake their dice harder when aiming for higher numbers. We also tested participants’ recent involvement in gambling games and rates of disordered gambling symptomology as two theoretically-informed potential moderators of any effect. An incentivized dice-rolling experiment was programmed for participants’ mobile devices, where device accelerometer data was used to animate the effects of their shaking and to record the dependent variable of shaking strength. 1,692 US-Based participants (Mean age 37.1; 60.7% male) completed 24 trials each, across which the target number that they would win a $1 bonus if rolled was varied from one to six. Participants rolled the dice 4.1% harder for the highest- (six) compared to lowest-number (one). However, the effect did not vary based on participants’ recent engagement with various gambling games, and also did not correlate with gamblers’ Problem Gambling Severity Index scores. These results uniquely demonstrate a small Henslin effect, but also challenge theoretical accounts that illusion of control effects should be higher in people with greater familiarity with a given situation (i.e. relevant gambling games), or who have higher levels of disordered gambling symptomatology. [ABSTRACT FROM AUTHOR]

This contribution reconstructs the reflection on witches of Johannes Trithemius (1462–1516), a German Benedictine who took up the pen on several occasions to declare against the spread of witchcraft and the need to solve this problem. The method adopted is to understand Trithemius' thought from the analysis of his own works, specifically the Antipalus maleficiorum (1505–1508), the Liber octo quaestionum (1515) and what can be known of the De daemonibus (1507–1514). What will emerge will be an articulate reflection, which re-proposes the doctrine of the Malleus maleficarum (1486) enriched with original elements often drawn from popular superstitions. Thus, Trithemius proposes artifices to be immune from witches (e.g., apotropaic amulets) and provides specific indications on how to cure evil spells (exorcism), extending the dissertation to broader issues, such as the gender question, the relationship between witches and children (e.g., sacrifices, proselytes, victims) and developments in exorcism practice. [ABSTRACT FROM AUTHOR]

This study aims to analyse two trials involving magic, superstition, exorcism, and witchcraft, which were held in 1713 in the Diocese of Vieste (present-day Apulia), Kingdom of Naples. It aims to illuminate the dynamics between the Church, magical practices, and the territorial context, providing insights into this less-explored period in inquisition history when the Catholic Church's fight against superstition was beginning to wane. The first trial against Rita di Ruggiero is very rich in detail, giving us a clear vision of which magical practices were used during the Modern Age. Additionally, it touches, albeit only marginally, on a theme that will be crucial for the duration of these practices in the Kingdom of Naples: the complex interactions between state and ecclesiastical authorities. The second 1713 trial involving Elisabetta Del Vecchio explores accusations of bewitchment, contributing to our understanding of witchcraft paradigms. [ABSTRACT FROM AUTHOR]

China has over 100 million people living with type 2 diabetes mellitus (T2DM). Interventions framed around pre-existing personal beliefs in the supernatural may improve T2DM self-management, but such interventions are lacking in China. This pilot randomized controlled trial (RCT) assessed the feasibility of a full-scale RCT to evaluate the efficacy of a supernatural beliefs-based intervention on T2DM management self-efficacy in China. In 2019, 62 T2DM patients were enrolled at two hospitals in Suzhou, China. Participants were randomly assigned to view a 30-s control or intervention video at baseline. The control video showed general diabetes self-management information. The intervention video showed identical information, but also indicated that some diabetics with supernatural beliefs (chao ziran xinnian) have lower glycemic levels, because their beliefs enhance their confidence in diabetes self-management. Development of the intervention was guided by the theory of planned behavior and literature on spiritual framing health interventions. Baseline and follow-up measures after two weeks were assessed by interviewer administered surveys in-person and by telephone, respectively. Diabetes management self-efficacy was assessed with the diabetes management self-efficacy scale. Randomization of intervention allocation appeared to be successful. However, follow-up retention was low, especially for the intervention group (3% vs. 31%). A full-size efficacy RCT using the current study design is unlikely to succeed. T2DM patients shown the supernatural beliefs-based intervention had significantly higher loss to follow-up that was insurmountable. T2DM patients in Suzhou, China may not be receptive to brief, non-tailored supernatural beliefs-based interventions delivered to a general population in clinical settings. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Sports Sciences Research / Spor Bilimleri Araştırmaları Dergisi is the property of Journal of Sport Sciences Researches / Spor Bilimleri Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article by Ryan Patrick Hanley examines Adam Smith's inquiry into the causes of the decline and demise of nations. It argues that Smith had a sophisticated understanding of the causes of national decline, despite being known as a theorist of growth and opulence. Smith believed that national opulence ultimately undermines a nation's political interests, creating a paradox. The article explores the mechanisms giving rise to external and internal vulnerabilities in wealthy societies and how Smith connects these vulnerabilities to the progress of opulence. It also discusses Smith's views on the corruption of virtues in society, the role of government in protecting property rights and addressing inequalities, and the impact of intellectual corruption on the stability of governments. The text raises questions about how nations and leaders should address the paradox of wealth and power, emphasizing Smith's belief in the efficacy of political action while acknowledging the inevitability of decline. [Extracted from the article]

This article investigates the factors that provoked the trial and death sentence of four witches in Bologna in 1559. That is, it aims to elucidate how a witch hunt (albeit a small one) was triggered in a context where demonology was present, but the persecution of witchcraft had been kept at a relatively moderate level (and continued to be so after that). Scholarly contributions on witchcraft and witch hunts are now innumerable, but in general, scholars have focused on the social relations between the alleged witches and the community in which they lived, on the theological culture of the judges, or even on the deep roots of the sabbath. An analysis of a series of trials for magical and superstitious practices held in Bologna shortly before the 1559 convictions reveals how it was possible to move from simple sorcery to actual witchcraft. This transition was accomplished both because of the malefic nature of some of the spells practiced by the defendants and because of the intervention of diocesan judges who, for various reasons, were more determined than their predecessors to prosecute witchcraft harshly. Although the link between simple superstition and witchcraft has already been explored to some extent, it emerges with particular clarity in these events. [ABSTRACT FROM AUTHOR]

Between the 16th and 17th centuries, the conservative characteristic of rural environments and mountain communities represented one of the main worries of the Larian Church, which, despite the work of reform of religious customs undertaken by the order of preachers in the late Middle Ages (not unrelated to the genesis of the accusation of diabolic witchcraft), it found itself confronted with the shortcomings (from the interference of the laity in religious life to suspicious devotions via the mixture of the sacred and magical animistic legacies) originating from decades of neglect in the management of valley parishes and the laxity of the secular clergy. This concern had to be reconciled, from the first decades of the sixteenth century onward, with the need to counter the Protestant presence. The "singular" way in which diocesan ordinaries sought in the aftermath of the Tridentine Council to re-establish orthopraxy in the only diocese in the peninsula subject to secular authorities of the Reformed faith, and in which an Italophone Protestant community was permanently present for several decades, represents an important case study for understanding the anomaly of the local bishop's courts (and the inquisition) transformed during this time from bitter enemies of the secta strigiarum into "witch lawyers", and for illuminating the deeper reasons for the limits of the fight against superstitions in the entire peninsula. [ABSTRACT FROM AUTHOR]

This paper attempts to provide a high-level comparison of Eastern and Western conceptions of deity. It finds some significant similarities—involving worshipworthiness and the ideal shape of human lives—and some important differences—concerning the ultimate nature of reality, the relation of supreme deity to the rest of reality, and the relative frequency of divine incarnation. [ABSTRACT FROM AUTHOR]

Background: The belief in the evil eye is defined as the power to cause harm through 'negative energy' obtained through a glance. The practice of "medicine of the evil eye or sa mexina de s'ogu" by the "feminas e ominis de mexina" (healers) is so deeply rooted in the Sardinian culture that it influences health practices. Transcultural nursing, conceptualised by Madeleine Leininger, emphasises the importance of providing health care that takes into account patients' cultural beliefs, practices and values. This study aims to explore, from the perspective of Madeleine Leininger's transcultural nursing theory, the perception of the "feminas e ominis de mexina" practising "sa mexina de s'ogu", in order to promote and raise awareness among health professionals of the importance of patients' beliefs and cultures. Methods: A qualitative phenomenological study was conducted. Data were collected using semi-structured face-to-face interviews. The interviews were transcribed, read thoroughly, and analysed. Results: Fourteen healers were interviewed. Six main themes were extracted: (1) figure of the healer in its social context; (2) dynamics and methodology related to rituals; (3) effects of the Evil Eye; (4) ritual demand; (5) effectiveness of the ritual; and (6) comparison between the ancient and modern world. Conclusions: These findings suggest that healers act as central pillars in the connection between traditional medicine and religious practices. In response to the results obtained, it is essential to train healthcare personnel in transcultural nursing in order to provide care that is respectful and in harmony with the individual's beliefs, promoting their comfort and well-being, and their health outcomes. [ABSTRACT FROM AUTHOR]

Background. There is a growing concern about global risks, including among young people in the modern world. At the same time, there also appears information about the wide spread of superstitions and other variants of belief in the paranormal among young people. The appeal to the paranormal occurs primarily in situations of instability and is aimed at reducing anxiety and achieving a sense of security. However, there is still an unspecified question about the nature of the relationship between the attitude to global risks and a number of personal characteristics, including belief in the paranormal and self-efficacy, which in terms of active actions can be considered as the opposite of superstition. Objective. The goal is to identify the specifics of the relationship between attitudes to global risks and the belief in the paranormal and self-efficacy among students. Methods. The empirical research was conducted in an online format using psychodiagnostic techniques: “The scale of belief in the paranormal” by J. Tobacyk in the adaptation of D.S. Grigoriev, “The scale of general self-efficacy” by R. Schwarzer and M. Yerusalem in the adaptation of V.G. Romek, the questionnaire “Attitude to global risks” by T.A. Nestik. Statistically significant connections between the structural components of the attitude to global risks with the variants of belief in the paranormal and the personal evaluation of self-efficacy among students were established. Results. It is found that the attitude of students to global risks is associated with various manifestations of belief in the paranormal. The strongest positive links were found in such components of the attitude to global risks as religious authoritarianism and apocalypticism. On the contrary, negative connections are recorded between the readiness to participate in risk prevention, on the one hand, and faith in predictions and the traditional religious belief of students, on the other hand. A positive relationship between self-efficacy and the cognitive components of the attitude to global risks — optimism and religious authoritarianism — was also found. Conclusions. The results obtained indicate the substantial proximity of religious authoritarianism and apocalypticism with a belief in the supernatural among students. At the same time, general self-efficacy is a personal characteristic associated with optimism and religious authoritarianism as a strategy for preventing global risks and threats.

Abstract Humans show strong preferences for large, “charismatic” animals. However, the ultimate reasons for these innate preferences remain unclear. In our research, we investigate the affective components of human attitudes toward animals, as well as the willingness to pay (WTP) for their conservation in a sample of N = 549 Slovak people using an online questionnaire. From the use of structural equation modelling, we discovered that particularly large animals trigger both biophobic (fear) and biophilic (admiration) emotions in humans, and as a result, these emotions have contrasting effects on the WTP for animal conservation. Both fear and admiration of animals were influenced by the same emotions triggered by non‐animal objects. Beliefs in the magical power of animals did not directly influence the WTP animal conservation, but was mediated by the admiration of large, non‐animal objects. Females showed greater WTP animal conservation than males, irrespectively of the size of the species. Therefore, we believe that biophobic responses from large animals and non‐animal objects in contemporary humans were inherited from our mammalian ancestors, who were targets of predation by large prehistoric reptiles throughout a significant part of mammalian evolutionary history. Read the free Plain Language Summary for this article on the Journal blog.

Alone among the peoples of northern Europe, Scots historically have harboured an aversion to pork. The cause, extent and even existence of the aversion, at times ascending to phobia, have been subject to a certain amount of debate for over a century. The degree and scope of the aversion varied across time and space but existed well into the twentieth century. Neither economic nor ecological considerations can explain the phenomenon, which arises from cultural conditions peculiar to Scotland. [ABSTRACT FROM AUTHOR]

Introduction: This study investigates the cognitive processing and perception of counterfactual historical fiction and its effects on readers' receptivity to fascism, superstitious beliefs, and satisfaction with the present state of politics. Counterfactual historical fiction presents alternative realities where history diverges from the official historiography, such as in Robert Harris' novel Fatherland, which depicts a counterfactual world where Hitler won WWII. It was hypothesized that reading this genre incurs additional cognitive costs and is perceived with less realism and more aesthetic appreciation compared to historical fiction. Methods: Seventy-four subjects were divided into two groups and presented with two versions of paragraphs from Fatherland. An experimental group read the original version, describing a counterfactual reality where Hitler is still alive in 1964 (counterfactual historical fiction). A control group read a manipulated version, where events are made plausible by being backdated to 1941 (historical fiction). The study employed a triangulation of methods, utilizing online eye tracking and self-report questionnaires with 7-point Likert scale measurements. Results: The results indicate that counterfactual historical fiction is associated with increased cognitive demands at the first point of divergence, i.e., the first linguistic cue indicating counterfactuality. This genre also induced less perceived realism of history (factuality) and more surprise. Both versions of the text impacted readers by decreasing agreement with fascism, reducing superstitious beliefs, and enhancing their positive evaluation of the current political situation. Discussion: The study reveals the cognitive processing of counterfactual historical fiction, highlighting the need for revising current theoretical assumptions. Additionally, the positive impact on readers' attitudes and beliefs may underscore literature's potential role in fostering critical thinking, pro-social behavior, and satisfaction. Further research is suggested for subsequent empirical validation. [ABSTRACT FROM AUTHOR]

The article presents a review of the book "Philosophical Essays" by H.P. Lovecraft, edited by César Guarde-Paz. It highlights that Lovecraft, known as a fiction writer, also had a philosophical and political side. The book collects essays in which Lovecraft expresses his opinions on science, law, politics, economics, anthropology, and history, and shows his concern for superstition and the lack of rational thinking in his time. Although Lovecraft had aristocratic and racist ideas, he also defended common sense and American tradition. The review emphasizes the importance of this Spanish edition, which fully compiles Lovecraft's philosophical work. The political evolution and opinions of Lovecraft are also analyzed, highlighting his sympathy towards fascism and his aversion to communism. Lovecraft saw the current social order as inevitable and natural, condemned revolution, and advocated for distancing the population from medieval barbarism. Additionally, the author highlights the importance Lovecraft placed on anthropology and history in his writings, as well as his analysis of the confrontation between idealism and materialism. Although Lovecraft did not face the censorship of the 21st century, the author believes that his audacity would be beneficial for today's society. [Extracted from the article]

Angolan independence, proclaimed in 1975, instituted a one-party, socialist-oriented revolutionary regime that vowed to create a nation of workers under a secular state with freedom of worship. However, such a framework existed only on paper. A generation gap opposed Protestant, mission-educated leaders to younger agnostic and atheist militants trained in socialist countries. The government acted to circumscribe the public space of churches and enforce compliance with the heavily contested new order, but also promoted certain denominations as a tool to build hegemony. Further complications arise from African religious practices not being deemed religion but tradition, pointing both to superstition and obscurantism on the one hand, and to the cultural corpus of nation-building on the other. This paper posits that the study of secularity in Angola does not fit into the usual theoretical dichotomy but must take into account the intersections and interplay of tradition with both religion and the state. [ABSTRACT FROM AUTHOR]

This study aimed to explore mental health and wellbeing perspectives among Arab Muslims and assess the impact of Arab-Islamic culture on their understanding of mental disorders and treatment options. Semi-structured interviews with 12 participants (six men; six women) were conducted online during the COVID−19 pandemic and analyzed thematically. The results identified six themes that demonstrated the significant influence of Arab-Islamic culture on participants' comprehension of mental disorders and preferred treatment methods. The absence of mental disorder-related concepts within the formal mental health treatment framework led to hesitancy in seeking professional help, and relying on Arabic resources for mental health information further perpetuated misconceptions and stigma within the Arab Muslim community. The study concludes that Arab-Islamic culture plays a crucial role in shaping the understanding of mental disorders and treatment preferences among Arab Muslims, but the lack of formal mental health treatment concepts and reliance on Arabic resources may hinder professional help-seeking and exacerbate misconceptions and stigma in the community. [ABSTRACT FROM AUTHOR]

In contrast to opt-in systems, relatively little is known about what influences whether or not people register a decision about organ donation in opt-out systems. We address this gap in the literature. Participants (N = 756) living in a country with opt-out consent (Wales, UK) provided information on demographics and blood donor status. Participants indicated whether they had opted-in or opted-out (i.e. active decision), or not registered a decision under the assumption of deemed consent. Subsequently, their negative emotional beliefs (or affective attitudes) towards organ donation were measured. Opting-in was associated with being younger, having donated blood and holding superstitious beliefs about donation (jinx). Disgust (ick factor) deterred opting-in, and bodily integrity concerns increased opting-out. Positive affective attitudes increased opting-in and deterred opting-out. Actively opting-in increases the likelihood of organs being transplanted, thus, modifying affective attitudes and targeting blood donors should enhance the number of donors available under opt-out systems. [ABSTRACT FROM AUTHOR]

Mother Earth offers us everything. Humans have spent their entire lives altering ecological communities and ecosystems by taking advantage of what the nature offers. The exploitation of natural resources is the excessive human abuse of resources that made the planet exhausted. This study explored on Sinda: The Mother Nature Vengeance on Environmental Exploitation at Tabon, Tapaz, Capiz, Philippines. Using the qualitative research design, three (3) informants who are siruhano and are treating sinda were purposively chosen. Fieldwork, observations, informal and key informant interviews, and documentary and photographic analysis were the methods used. Verbatim data transcripts were analyzed using the general inductive approach (Thomas, 2006) in Berondo (2023) and in vivo coding technique. The patterns of sinda vary from the origin and belief of the respondents in the local community. In terms of dynamics, sinda was known as a vengeance of mother earth in exploiting nature. [ABSTRACT FROM AUTHOR]

Copyright of International Journal of Political Philosophy / Las Torres de Lucca is the property of Revista Las Torres de Lucca. Facultad de Filosofia, Ciudad Universitaria and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Philosophy / Roczniki Filozoficzne is the property of John Paul II Catholic University of Lublin, Faculty of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This feminist research explores how superstition is used by in‐law's family to subordinate women business‐owners in a highly patriarchal developing context. Whereas the exploration of gender subordination regarding women's entrepreneurship is almost exclusively confined to developed nations, little is known regarding the way women are subjugated in managing their small businesses in a patriarchal developing nation. This research generates data by conducting a case study on a woman's business in Bangladesh. This study yields unique insights by unfolding a specific form of superstition that attempts to restrain a woman from continuing her small business. The paper reveals that the male relative caused a severe adverse impact on the personal life and business of the woman by employing superstition. With particular reference to superstition, this feminist study substantially extends the theoretical understanding of gender subordination within the context of small businesses of women in a highly patriarchal developing nation. The research strongly suggests policymakers to consider familial issues of women business‐owners in designing programmes to empower them effectively. [ABSTRACT FROM AUTHOR]

The Superstition Hills Fault (SHF) exhibits a rich spectrum of slip modes, including M 6+ earthquakes, afterslip, quasi‐steady creep, and both triggered and spontaneous slow slip events (SSEs). Following 13 years of quiescence, creepmeters recorded 25 mm of slip during 16–19 May 2023. Additional sub‐events brought the total slip to 41 mm. The event nucleated on the northern SHF in early‐May and propagated bi‐laterally at rates on the order of kilometers per day. Surface offsets reveal a bi‐modal slip distribution, with slip on the northern section of the fault being less localized and lower amplitude compared to the southern section. Kinematic slip models confirm systematic variations in the slip distribution along‐strike and with depth and suggest that slip is largely confined to the shallow sedimentary layer. Observations and models of the 2023 SSE bear a strong similarity to previous slip episodes in 1999, 2006, and 2010, suggesting a characteristic behavior. Plain Language Summary: Studying the mechanical properties and behavior of faults is essential for understanding earthquake ruptures. In this study, we investigate a recent slip event on the Superstition Hills Fault (SHF), which has a well‐documented record of slip. A notable aspect of the SHF is that it periodically undergoes "slow slip events" (SSEs), where the fault slips and releases energy without any accompanied ground shaking. During May‐July 2023, the SHF experienced a major SSE for the first time in 13 years. Our analysis shows that it was the largest documented SSE on the SHF and released equivalent energy to a magnitude 4.5 earthquake. We also find that the spatial pattern of fault slip is very similar to several previous slip events in 1999, 2006, and 2010, suggesting that the SHF has a tendency to slip in a characteristic manner. Key Points: We document a recent spontaneous slow slip event (SSE) on the Superstition Hills Fault using creepmeter, Interferometric Synthetic Aperture Radar, Global Navigation Satellite System, and field measurementsOver 41 mm of slip occurred from mid‐May to mid‐July 2023, with moment release corresponding to a Mw 4.5 earthquakeThe kinematics of the 2023 event are remarkably similar to several previous SSEs, suggesting a characteristic rupture process [ABSTRACT FROM AUTHOR]

This paper highlights formal and thematic expressions of discursive conflicts in Nathaniel Hawthorne’s The House of the Seven Gables. It focuses on Hawthorne’s use of the “dialectical sentence,” a type of sentence attributed to German dialectical thinkers, principally Theodor Adorno. Voicing two contradictory views in the same breath, the dialectical sentence provides formal expression of irresolvable discursive conflicts. Hawthorne’s dialectical sentence serves as a suitable medium for expressing the conflict of interests between the Pyncheon and Maule families. The discursive conflicts are expressed through a set of binary terms, including Pyncheon/Maule, novel/romance, present/past, reason/rumor and science/ superstition. The first term in each binary usually serves for the Pyncheons and the second, the Maules. Thus, expressed in dialectical sentences, the narrative voice oscillates between an irony which reflects the values of the former family and an enthusiasm which reflects those of the latter. Coming down firmly on neither side of the conflict, and through avoiding reconciliation, the novel takes on a dialectical structure which keeps the resolution of the discursive conflicts, as a utopian element, for a time outside the novel’s timeframe. [ABSTRACT FROM AUTHOR]

In recent years, some models for binary and graded format responses have been proposed to assess unipolar variables or "quasi-traits." These studies have mainly focused on clinical variables that have traditionally been treated as bipolar traits. In the present study, we have made a proposal for unipolar traits measured with continuous response items. The proposed log-logistic continuous unipolar model (LL-C) is remarkably simple and is more similar to the original binary formulation than the graded extensions, which is an advantage. Furthermore, considering that irrational, extreme, or polarizing beliefs could be another domain of unipolar variables, we have applied this proposal to an empirical example of superstitious beliefs. The results suggest that, in certain cases, the standard linear model can be a good approximation to the LL-C model in terms of parameter estimation and goodness of fit, but not trait estimates and their accuracy. The results also show the importance of considering the unipolar nature of this kind of trait when predicting criterion variables, since the validity results were clearly different. [ABSTRACT FROM AUTHOR]

The purpose of the present studies was to examine whether providing superstitious instruction has beneficial effects on motor performance. The results of the effectiveness of superstitious instructions have been mixed. Additionally, the two present studies moved one step forward to examine the effects on motor learning, assessed by retention and transfer tests conducted 2 days after practice day. The tasks for Experiment 1 and 2 were throwing and golf-putting, respectively. In Experiment 1, the superstitious instruction was, "Here is your lucky color ball. Compared with other color balls, these white balls turned out to be luckier and had better throwing accuracy last week". In Experiment 2, the superstitious instruction was "This type of putter has been used by many professional golfers at some point in their career. This brand of golf ball, Pinnacle, has been used at many professional tournaments." Results of Experiment 1 and 2 showed no superstitious-instruction effect on both motor performance and learning, resulting in no difference between the superstitious instruction and control groups. Therefore, superstitious instruction may provide little to no impact on motor performance and learning; however, more studies are needed to conclude the effect of superstition on motor skills. [ABSTRACT FROM AUTHOR]

In societies where Islamic culture and civilization predominate, there exist nonreligious beliefs that are not found in the texts considered fundamental sources of the Islamic religion but are nonetheless embraced by the community. These beliefs manifest not only in the religious sphere but also significantly in social and cultural life. In this context, the study evaluates symbols such as the snake and the peacock not merely as animal species but also from religious, literary, cultural, and artistic perspectives. The snake and the peacock are considered worthy of research due to their association with the narratives of Adam and Eve, which are regarded by religious scholars as the beginning of humanity and Islam, and because these animals play important roles as symbols in the social and artistic dimensions of human life. The aim of the research is to demonstrate to relevant circles how these symbols have shaped societal culture and to raise awareness about their relevance to human life. During the study, the snake and the peacock were examined under separate headings, taking into account factors of cultural interaction. In each section, the depictions in "Siyer-i Kebir" by Hâkim Seyyid Mehmed Efendi (d. 1184/1770) and “Tarih-i Taberî” by Tabari (d. 310/923) from Islamic history and Siyar literature were compared with the narratives in the Qur'an. Following these comparisons, the symbolic roles of these entities in language, literature, and art were explained through various works and examples from life. [ABSTRACT FROM AUTHOR]

Superstitious beliefs and associated practices pose significant obstacles to genuine religious life founded on authentic knowledge. When we contemplate the significance of religious life encompassing both worldly existence and the Hereafter, safeguarding religious beliefs, worship, morality, and legal principles rooted in authentic knowledge devoid of superstitions becomes imperative. However, given the breadth of this topic, we found it necessary to narrow our focus for the purpose of study. From religious education services provided in the field, it has become apparent that the most prevalent instances of superstitions and associated erroneous practices pertain to hayz and nifas. This study aimed to elucidate the subject matter by assessing it in accordance with authentic religious teachings regarding women's specific periods. The objective was to counteract the dissemination of misinformation stemming from superstitious beliefs and to safeguard religious life from being influenced by such erroneous information. To achieve this objective, we initially analyzed the Islamic jurisprudential perspectives on hayz, nifas, and istihadha. Subsequently, we scrutinized prevalent superstitious beliefs and practices entrenched in folk traditions in light of this knowledge. [ABSTRACT FROM AUTHOR]

Humans show strong preferences for large, "charismatic" animals. However, the ultimate reasons for these innate preferences remain unclear.In our research, we investigate the affective components of human attitudes toward animals, as well as the willingness to pay (WTP) for their conservation in a sample of N = 549 Slovak people using an online questionnaire.From the use of structural equation modelling, we discovered that particularly large animals trigger both biophobic (fear) and biophilic (admiration) emotions in humans, and as a result, these emotions have contrasting effects on the WTP for animal conservation. Both fear and admiration of animals were influenced by the same emotions triggered by non‐animal objects. Beliefs in the magical power of animals did not directly influence the WTP animal conservation, but was mediated by the admiration of large, non‐animal objects. Females showed greater WTP animal conservation than males, irrespectively of the size of the species.Therefore, we believe that biophobic responses from large animals and non‐animal objects in contemporary humans were inherited from our mammalian ancestors, who were targets of predation by large prehistoric reptiles throughout a significant part of mammalian evolutionary history. Read the free Plain Language Summary for this article on the Journal blog. Read the free Plain Language Summary for this article on the Journal blog. [ABSTRACT FROM AUTHOR]

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Purpose: In the days when it rained for several days, they considered the rain to be an obstacle to work, and they started performing rituals until the rain stopped and the sun appeared. These methods are called "Sunshine" ritual. One of these sun-seeking rituals is "Chel-Kachlak" or "chehel-Kachal", which exists in the belief of some Iranian worshipers and used it in the past. Once upon a time, when the rain did not stop, a rope was prepared and the names of forty hairless people were called, and according to the name of each bald person, they tied a knot on the rope and placed it under the gutter or buried it under the ground, and the belief They believed that after this operation, the rain will stop and the sun will appear. Method and Research: This research, which is done with a descriptive and analytical method, after the description and description of Chel-Kachalk in different regions of Iran, analyzed the elements in this ritual such as the number "forty in popular culture", "Kachal or hairless character". Findings and Conclusions: "rope" and "knot" and searched for its mythological roots and extracted its connection with folk culture and reached the results that this ritual is among the Iranian prayer rituals that By using magical elements such as tying a rope, sacred numbers and hairlessness (anti-fertility), they sought to spell the rain and make the sun appear and with this superstition "fate in their favor". [ABSTRACT FROM AUTHOR]

This article addresses the topic of conspiracy theories from a rhetorical and philosophical perspective through a recent case study: the Netflix docuseries The Ancient Apocalypse by Graham Hancock1. In this TV series, the host – the author – hypothesizes a conspiracy by academic archaeology, which does not accept the idea of the existence of a highly technically developed ancient civilization that disappeared before the last ice age. The reason for this resistance on the part of archaeologists would be their desire to maintain a position of power and prestige that they would have to give up if they accepted a paradigm shift. We will use Hancock’s speeches as a textual corpus to be analyzed from a rhetorical point of view, and we will follow the philosophical hypothesis that conspiracy theories should be understood through the phenomenon of superstition (which is different from magic, § 1). We devote a paragraph to each technical proof used to achieve persuasion. First, éthos (§ 2), which focuses on the construction of the speaker as an outsider, credible because he is inconvenient. We then analyze the logos (§ 3), characterized by fallacies, ambivalent logic, and the mythological narrative as historical evidence. Finally (§ 4), we focus on pathos, which exhibits a form of detachment and a disposition to inaction.

Cet article aborde le thème des théories du complot d’un point de vue rhétorique et philosophique à partir d’une étude de cas récente : la série documentaire The Ancient Apocalypse de Graham Hancock, produite par Netflix1. Dans ce long documentaire, l’auteur émet l’hypothèse d’une conspiration voulue par les représentants académiques de l’archéologie : ils refuseraient à dessein de reconnaître l’existence d’une ancienne civilisation, hautement développée techniquement et disparue avant la dernière période glaciaire. La raison de cette résistance serait le désir des archéologues de maintenir une position de pouvoir et de prestige qu’ils devraient abandonner s’ils acceptaient un tel changement de paradigme. Le discours de Hancock servira de corpus textuel à analyser d’un point de vue rhétorique en vue d’interroger l’hypothèse philosophique selon laquelle les théories du complot peuvent être comprises comme une forme de superstition (que l’on distingue de la magie, § 1). Dans cette optique, nous nous intéressons à chacune des preuves techniques utilisée pour la persuasion. D’abord, l’éthos (§ 2) qui permet à l’orateur d’apparaitre comme une figure marginale et crédible car dérangeante. Nous analyserons ensuite le logos (§ 3), caractérisé par des sophismes, une logique ambivalente et un récit mythologique faisant office de preuve historique. Enfin (§ 4), nous nous concentrons sur le pathos, qui présente une forme de désintérêt et encourage une disposition à l’inaction.

This note discusses the apparently unpublished correspondence between B. F. Skinner and the Belgian psychologist Albert Michotte, preceding Skinner's visit to the Thirteenth International Congress of Psychology in Stockholm in 1951. Skinner's letters, written in French, were intended to arrange a visit to Michotte's laboratory in Leuven (then called Louvain) in Belgium, which in the end never took place, although it seems highly likely that they met in Stockholm. There is no record of the topic of the conversations they may have had, although one possible speculation concerns discussions of causality, as both Skinner and Michotte had published work relating to this topic in the 1940s, Michotte's La Perception de la Causalité and Skinner's Superstition in the pigeon. The note also discusses the way in which Skinner's visit to the Thirteenth Congress influenced the development of the experimental analysis of behavior in both Europe and Japan. [ABSTRACT FROM AUTHOR]

Yazar, gazeteci, milletvekili ve Batıcılık fikrinin savunucusu Kılıçzâde Hakkı (öl. 1960), Türk düşünce tarihinde önemli bir yere sahiptir. Kılıçzâde, yazılarında devletin ilerlemesi için yapılması gerekenleri ismiyle müsemma şekilde savaşırcasına anlatır. Yazar hakkındaki çalışmaların ekserisi kitapları ve makaleleri hakkındadır. Oysa Kılıçzâde Hakkı, gerilemenin en büyük sebebi olarak gördüğü batıl inançlarla savaşını, kurgusal zemine taşıyarak hikâyeleştirmiştir. Kılıçzâde hakkındaki çalışmalarda söz konusu hikâyelere değinilmekle birlikte ayrıntılı bir değerlendirme yapılmamıştır. Bu makalede Kılıçzâde Hakkı’nın İçtihad ve Hürriyet-i Fikriyye dergilerinde yayımlanan sekiz hikâyesi incelenmiştir. Yazarın hikâyelerinde batıl gördüğü, dinî ve toplumsal inanışlarla olan mücadelesi dikkat çekmektedir. Çalışmanın amacı makalelerinde de benzer konuları işleyen Kılıçzâde’nin fikrî eserlerinde başlattığı mücadelesini fiktif yapıya taşıdığını göstermek, yazarın düşüncelerini açıklamada kurguyu kullanılışını örneklendirmektir. Çalışmanın yöntemi şu aşamalarda ilerlemiştir: yazarın hikâyeleri tespit edilmiş, Latin alfabesine aktarılmış, makaleleriyle hikâyeleri arasındaki benzer noktalar bulunmuştur. Bu dikkatle çalışma üç başlık altında ele alınmıştır. Söz konusu sekiz hikâyeden evlilik hakkındakiler “Dest-i İzdivaca Talip miyiz?”, toplumdaki dindarlık ve dinsizlik algısının eleştirildiği hikâyeler “Dinsizlik Alametleri”, Yunus Hoca hakkındaki hikâyeler ise “Sahte Softalığın Simgesi: Yunus Hoca” başlıkları altında değerlendirilmiştir. Kılıçzâde Hakkı’nın aile mefhumuna büyük kıymet verdiğini yazılarından takip etmek mümkündür. “Dest-i İzdivaca Talip miyiz?” başlığı altında işlenen hikâyelerde düğün eğlenceleri, eşlerin birbirini tanıyarak evlenmelerinin önemi, evlenme ve boşanma işlemlerinin nasıl olması gerektiği, örnek aile temsili ele alınır. “Dinsizlik Alametleri” başlığında incelenen hikâyelerde ise toplum tarafından dinsizlik yaftasına maruz kalan ailelerin dine dair tutumu işlenmiştir. Sahte softalarla pek çok cephede savaşmayı kendine görev edinen Kılıçzâde Hakkı, bu savaşını kurguya taşımıştır. Makalenin üçüncü kısmı “Sahte Softalığın Simgesi: Yunus Hoca”nın maceralarının anlatıldığı üç hikâyeden müteşekkildir.Yunus Hoca üzerinden din adamı vasfına talip ve sahip kişilerde bulunmaması gereken özelliklerin anlatıldığı hikâyelerin ilkinde Yunus Hoca’nın ataları; ikincisinde medrese talebeliği, üçüncüsünde bir kadınla giriştiği münakaşa tahkiye edilir. Bu değerlendirmeler ışığında Kılıçzâde Hakkı’nın hikâyelerinin aile ve din mefhumları üzerinde yoğunlaştığı görülmüştür. Bununla birlikte Kılıçzâde’nin fikrî eserlerindeki meseleleri, fiktif yapıda da işlediği ve Batıl itikatlarla bir de edebiyat cephesinde savaştığı anlaşılmıştır.