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Pierre Bourdieu famously dismissed phenomenology as offering anything useful to a critical science of society – even as he drew heavily upon its themes in his own work. This paper makes a case for why Bourdieu's judgement should not be the last word on phenomenology. To do so it first reanimates phenomenology's evocative language and concepts to illustrate their continuing centrality to social scientists' ambitions to apprehend human engagement with the world. Part II shows how two crucial insights of phenomenology, its discovery of both the natural attitude and of the phenomenological epoche, allow an account of perception properly responsive to its intertwined personal and collective aspects. Contra Bourdieu, the paper's third section asserts that phenomenology's substantive socio-cultural analysis simultaneously entails methodological consequences for the social scientist, reversing their suspension of disbelief vis-à-vis the life-worlds of interlocutors and inaugurating the suspension of belief vis-à-vis their own natural attitudes. [ABSTRACT FROM AUTHOR]

Since the very beginning a lack of methodological sophistication has plagued the psychology of religion. Unfortunately, methodological liberalization brought with it a greater use of paper and pencil tests, especially questionnaires. Despite the fact that every behavioral scientist knows the severe limitations of paper-and pencil. Instruments, they continue to be the dominant method employed in the psychological study of religious phenomena. The timed cross-examination approach is actually a combination of two instruments rolled into one. One Instrument is the personality test or attitude scale already validated and reliable; the other instrument is the timed cross-examination do vice, superimposed on the former. This particular scale consists of 45 statements designed to express subjects' sentiments toward the chunk To use the scale for timed cross-examination purposes, it is first necessary to write polar opposite statements for each statement appearing in the original. Study of religious beliefs and attitudes. As was indicated early in this paper, practically all of the generalizations about religious beliefs and attitudes are based on paper and-pencil instruments.

The article focuses on the implications of a series of papers that was seized from Wolf von Igel in New York in 1916 and the evidence against Justice John P. Cohalan Jr. of the Supreme Court of New York concerning the aerial raids on Great Britain. The seized paper are now given out by the Committee on Public Information. On the other hand, there is now a direct evidence that Cohalan advised Berlin to make the raids concerning the Roger Casement insurrection movement in Ireland.

Occupational therapy is based on the belief that people can influence the state of their health through what they do. However, there appears to be a shortage of evidence to support this belief. This paper describes a review of selected literature on the effects of occupation on health. The aims were to review how occupation and health are defined in the occupational therapy literature; to find synonyms for these two terms to enable a search for relevant literature; to review evidence for a relationship between what people do and their health; and to identify factors that mediate the relationship between occupation and health. The review had five main findings: occupation and health are defined in a variety of ways by occupational therapists; there is a wealth of literature, representing a number of disciplines and a wide range of research, that explores the relationship between occupation and health; engaging in occupation carries both potential health benefits and risks to health; there is limited knowledge of the ways in which occupation influences health; and the impact of occupation on health is mediated by a complex range of factors. These findings have implications for occupational therapy research, practice and education. [ABSTRACT FROM AUTHOR]

Suspicion of the concept of belief is now widely held among anthropologists. To determine whether this suspicion is justified, we must understand what belief is. Yet the question of how we are to reach an understanding of belief has not received much attention among anthropologists, who tend to assume that they know what belief-ascriptions entail whenever they criticize the use of the concept. But is this assumption warranted? This paper addresses this question by going back to a central text in the history of anthropological debate about belief, Rodney Needham's Belief, Language, and Experience. It focuses particularly on Needham's use of the later philosophy of Wittgenstein, arguing that Needham systematically misunderstands Wittgenstein's work and misses the challenge that Wittgenstein poses to his own guiding assumptions about psychological concepts. The author argues that the failure of Needham's critique of belief has broader implications. Although recent critics of belief are not motivated by Needham's concerns, their understanding of belief-ascriptions, and so of the nature of belief, is continuous in important respects with the understanding that structures Needham's work. If this is really a misunderstanding of belief, as Wittgenstein's discussions of the concept suggest, then it follows that their criticisms are no more compelling than Needham's. More specifically, it suggests that, like Needham, they are not really talking about belief at all. The author develops this argument with a discussion of the critiques of belief in the work of Joel Robbins and of Eduardo Viveiros de Castro and Martin Holbraad. [ABSTRACT FROM AUTHOR]

Nonofficial religion, also called "folk," "common," or "popular" religion, refers to religious and quasi-religious beliefs and practices that are neither accepted nor controlled by official religious groups. As the religion of the general populace, nonofficial religion comprises such diverse elements as superstition, magic, the paranormal, and the occult as well as astrology. Traditionally, these non-institutionalized religions had exerted profound influences on the lives and worldviews of large numbers of people all across the world. Even today a considerable number of individuals, irrespective of age, gender class, and education differences; still engage in nonofficial religious beliefs and practices. In spite of the continuing relevance of nonofficial religion in modem life, however little scholarly attention has been paid to the topic. South Korea is no exception. There has to date been no sociological analysis of the nature of nonofficial religion in the country. To redress this imbalance, this paper examines the main aspects of nonofficial religion in South Korea and probes the ways in which Koreans practice it. Belief in extrascientific explanations and techniques, particularly fortunetelling and other variants of divination, remain popular in South Korea: nonofficial religious beliefs and practices are fairly common among Koreans who now live in a vastly modernized and urbanized society, and nonofficial religion is patronized almost evenly by people of diverse backgrounds. Many practitioners of nonofficial religion are also adherents of official religion. The paper then re-examines the secularization debate in light of nonofficial religion in South Korea. [ABSTRACT FROM AUTHOR]

Some sociologists of religion would argue that there has been a move away from‘religion’, in terms of institutionalised dogmas and established corporate ways of believing, towards‘spiritualities of life’ where the emphasis lies on the personal, the individual and the experiential (;). Given the evidence for the apparent popularity of spirituality in contemporary Western society, it is surprising that between 1996 and 2000, the Zone concerned with religion at the Millennium Dome in Greenwich was re-namedfrom‘The Spirit Zone’ to‘The Faith Zone’. A range of political, economic and religious interests lay behind the Zone’s re-naming, and both the name (and the content) changed to reflect‘religion’ rather than‘spirituality’. The process of constructing the Zone thus moved in a diametrically opposite direction to some of the trends associated with religious belief in modern Britain. An investigation of the dynamics behind the construction of the Faith Zone at the Dome provides an opportunity to evaluate what‘counted’ as religion () at a specific time and context in British society. The paper also shows that behind the Labour Government rhetoric of‘inclusion’, various dimensions of spiritual belief and activity in Britain areexcludedfrom the public sphere. When it comes to religion, taken-for-granted criteria operate– resulting in the prioritisation of the official, the‘representative’, the‘respectable’, and‘the unified’ over the unofficial, the deviant, the private, and the contested. This paper looks at the struggles and the conditions associated with the idea and the policy of inclusion in relation to religion in modern Britain, using the Faith Zone at the Dome as a case study. [ABSTRACT FROM AUTHOR]

This paper studies belief formation for two kinds of religion. The main conclusion is that they follow different mechanisms. Specifically, for religions relying on supernatural powers, people formulate beliefs based on their prior beliefs and experiences, and they may claim their beliefs for some realistic considerations. For religions based on self-sufficiency, mainly Buddhism, beliefs are formed by an awareness of suffering and dependent arising. [ABSTRACT FROM AUTHOR]

Sustained motivation for Daily Mile participation at higher physical activity intensities may contribute to the attainment of children's daily moderate-to-vigorous physical activity (MVPA) targets and long-term health benefits. However, individual variability exists in the amount of MVPA accumulated by children during the Daily Mile. The current study explored children's motivation for participating in the Daily Mile at MVPA intensity, using a theory of planned behaviour framework. Twenty-five children (mean age = 10.07 ± 0.60 years) from the Northwest of England were recruited to the study; 52% were female and 88% were White. Participants completed a questionnaire, with an open-ended response format, probing behavioural, control, and normative beliefs for participation in the Daily Mile at MVPA intensity. Template analysis was conducted independently by two researchers to identify main themes and subthemes. Findings showed that children possessed a range of behavioural, control, and normative beliefs about MVPA participation during the Daily Mile. Prominent behavioural beliefs included fitness enhancement, implications for concentration and learning, positive affective states, and pain and discomfort. Key control beliefs included weather, space and health restrictions, and distractions from peers. Finally, peers and parents were salient normative beliefs. Children possessed a range of modal beliefs in relation to MVPA participation during the Daily Mile. Implications of the findings, and methods for practitioners seeking to maximise the contribution of the Daily Mile to children's daily MVPA targets are discussed. [ABSTRACT FROM AUTHOR]

The author comments on papers about healthcare and livelihoods in South Africa. The four research projects have been located in the Agincourt health and demographic surveillance site and are floated, as it were, upon the infrastructure of this site. They include one by Hunter and colleagues about the positive aspects of traditional beliefs and knowledge, and another by Case and Menendez on social grants and their positive effect on household survival and functioning.

This paper is about a Korean Millenarian group called Sion-san cheguk (the Empire of Mt. Sion). Contrary to anthropological studies of “millenarian” movements in non-European societies, the study here shows that this Korean millenarian group is neither post-millennial in outlook, nor was it anti-European although it was anti-colonial. More importantly, this paper indicates that it is fundamentally wrong to assume that “millenarian” movements are principally movements of political protest, and not inspired fundamentally by religious beliefs. [ABSTRACT FROM PUBLISHER]

This paper examines the contemplative techniques that comprised wesley's method of spiritual transformation. By employing a psychoanalytic perspective that explains the pastoral effectiveness of the method, I claim that Wesley's view of spiritual growth was therapeutic and transformative as measured by contemporary clinical standards. Wesley's developmental model involved a series of spiritual phases each characterized by techniques and meditations (ritual mourning, the practice of the presence, introspection) that culminated in sanctification, a cognitive-emotional transformation marked by the eradication of sinful temptations and the perfection of altruism. Couched in a theological idiom, the method helped individuals to work through conflicts created by the three main traumata of British middle class childhood: authoritarian parenting and unresolved bereavement grief. This paper argues that religious-cultural symbolism may promote transformations of archaic affect and neurotic conflict that progressively reshape these pre-reflective materials into complex existential insights and convictions. [ABSTRACT FROM AUTHOR]

Drawing from the empirical evidences, this paper narrates the religious beliefs and practices of Chuktia Bhunjia tribe of Odisha who exclusively inhabit interior parts of Sunabeda wildlife sanctuary located in the Nuapada district. It is inferred from the narrations, collected from octogenarians and through observations (participant and quasi-participant) that religious practices constitute an important part of Bhunjia's life where they bestow their happiness by celebrating rituals and festivals. Gender exclusion in these rituals is clearly noticed that has direct link to their material culture. Most of the religious practices and festivals are related to lifecycle phases, agriculture and collection of minor forest produce. Although the existing customary norms continue to become instrumental in reinforcing people to celebrate rituals; state intervention, acculturation and influence of non-tribals who are said to have migrated to this region in 1970s, are catalytic forces behind the undergoing changes in their traditionally practiced belief patterns and festivals. Nevertheless, the persistence of beliefs, rituals and festivals among them construct an identity of their own. [ABSTRACT FROM AUTHOR]

Green marketing in the hotel industry is no longer just an option. As awareness of environmental issues has increased, more consumers have began to prefer eco-friendly products, the so-called "green option" in relation to their behavioral intentions despite higher cost. Previous literatures focused on the relationship from green marketing to value, belief, and norm separately. However, this research applied green marketing to VBN simultaneously. The purpose of the study is to clarify whether hotels' green marketing activities have a significant effect on the actual behavioral intentions and decision making. The eleven 5-star hotels located in Seoul, South Korea were selected for the survey. The survey was via online due to COVID-19 (coronavirus disease) from August 15, 2020 to August 30, 2020. A total of 318 responses were used for analysis. This study conducted an empirical analysis using SPSS 22 and Amos 22. The result shows that hotels' green marketing has a positive impact via the VBN theory at large, though the relationships from recycling to norm and pro-environmental programs to value are less significant. In other words, variables such as recycling and energy saving as they pertain to direct behavioral intentions influence hotel customers' value and belief in psychological perspectives and indirect variables such as pro-environmental programs also influence customer's belief and norm but not as significantly for value. The results of this study are expected to help us understand which attributes affect behavioral intentions, especially in the hotel industry which is conducting green marketing. [ABSTRACT FROM AUTHOR]

The cognitive process of social categorization and perceived outgroup threat leads to the perception of the world as divided into intergroup conflict relations between enemy and friend groups--termed "friend-enemy divided thinking." This study proposes the concept of friend-enemy divided thinking from the perspective of intergroup conflict and examines how this concept affects (1) political attitudes toward international relations and (2) conspiracy beliefs, which are closely related to intergroup conflict. A survey was conducted in Japan (N= 735). The results showed that the stronger the friend-enemy divided thinking is, the stronger the conspiracy beliefs are. People with stronger friend-enemy divided thinking felt threatened by national defense and immigration and supported negative policies against international relations. Both conspiracy beliefs and negative political attitudes toward national defense and immigration in international relations were interpreted to be associated with the perception of a hostile intergroup conflict that is heightened by friend-enemy divided thinking. [ABSTRACT FROM AUTHOR]

The aim of the current study was to verify the internal and external validity of the construct of implicit beliefs concept in the sports context, the Conceptions of the Nature of Athletic Ability Questionnaire-2 (CNAAQ-2). The data of this study were collected from 322 adolescent football players by using CNAAQ-2 and MT (Mental Toughness) Questionnaires. The CFA was employed to examine internal validity (dimensionality), and the ANOVA with the K-means cluster analysis was conducted to examine external validity (discriminability). The results of the CFA supported convergent and discriminant validity of the specific factors (incremental / entity belief) but did not support the significance of the general factor (implicit beliefs). The results of clustering showed that implicit beliefs propensity is divided into three clusters. ANOVA, which set these clusters as an independent variable, showed significant differences for the MT. Based on these results, considerations in the utilization of CNAAQ-2 were discussed. [ABSTRACT FROM AUTHOR]

This article describes how five teacher educators respond to silencing aimed at disrupting their equity-minded teacher preparation. Drawing on interview data, we illustrate the silencing these teacher educators experience, their patterns of response, and the drivers for their responses. Our findings suggest that these teacher educators' race, personal experiences, and beliefs about preservice teacher learning, as well as the supports offered by colleagues, teacher candidates, and university administrators, shape their responses to silencing. We conclude by suggesting pathways of support for equity-minded teacher educators in this moment of silencing-as-policy. [ABSTRACT FROM AUTHOR]

This paper examines the homogeneity and heterogeneity of church members' beliefs at the denominational and congregational levels. Homogeneity is defined as the extent to which one pattern of belief tends to dominate all others. Heterogeneity is defined as the extent to which more than one pattern of belief exists within a group. Data were obtained from Baptist and Methodist members of two middle class and two working class congregations. The data indicated that heterogeneity prevailed in both denominations and in three of the four congregations. A discussion of these findings focuses on some of the functional implications of heterogeneity and the role of heterogeneity in some of the crises religious groups are facing. [ABSTRACT FROM AUTHOR]

We examine a phenomenon we call "credit claiming by labeling" in which a sitting politician places her name on a project, program, or policy with the goal of claiming credit for it. While the prevalence of this practice suggests that many politicians believe that credit claiming by labeling will aid their careers, there is little existing evidence on this question. We examine the effects of credit claiming by labeling with a survey experiment in Argentina. We find that it has a negative, though small, effect on respondents' attitudes. Descriptive data suggests that these results stem from the perceived pervasiveness of the practice. We then use evidence from an additional treatment on the (un)biased selection of program beneficiaries to show that respondents actually reward politicians who neither label nor manipulate programs. These results suggest substantial obstacles to overturning citizens' negative baseline beliefs about the politicized implementation of government programs. [ABSTRACT FROM AUTHOR]

Given the existence of religious risk, rational choice theory implies that – barring impediments – risk-averse religious actors will mitigate the effects of religious risk by constructing diversified religious portfolios and/or by purchasing relevant insurance. The absence of evidence that such portfolio diversification is a feature of monotheistic religions and the absence of markets for insuring against religious risk indicates that impediments abound. This paper proposes that social network externalities associated with religious fellowship mitigate religious risks faced by religious firms and their adherents and articulates a theory of firm location in fellowship space. The theory implies that religious firms’ locations in fellowship space are determined by the quantity and type of religious risks firms and their adherents face; by their degree of aversion to these risks; by members’ perception of the feasibility of mitigating religious risk via diversification and/or purchasing insurance; and by the market opportunity costs of fellowship activities relative to the market opportunity costs of private religious activities. [ABSTRACT FROM PUBLISHER]

The religious economies theory proposes that individuals make religious choices like they make other choices—rationally. This assumption has sparked many theoretical propositions on both the macro- and micro-levels. However, most empirical research has focused on testing the macro-level propositions. This study contributes to addressing this gap by testing the micro-level hypothesis that religious human capital (i.e., religious knowledge and skills) increases religious participation. Previous research typically operationalized religious human capital indirectly through proxy measures, which makes it difficult to separate the effect of religious human capital from the effects of other variables such as religious beliefs, preferences, and religious social capital. As a result, findings from previous studies may support theories other than religious human capital theory. This paper separates different causal effects by using a direct measure of religious human capital (i.e., biblical knowledge), while controlling for other variables deemed important by the literature. Analysis of longitudinal panel studies generally supports the hypothesis. [ABSTRACT FROM AUTHOR]