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Modern health worries (MHWs) are widespread in modern societies. MHWs were connected to both negative and positive psychological characteristics in previous studies. The study aimed to investigate the relationships among intuitive-experiential information processing style, spirituality, MHWs, and psychological well-being. Members of the Hungarian Skeptic Society (N = 128), individuals committed to astrology (N = 601), and people from a non-representative community sample (N = 554) completed questionnaires assessing intuitive-experiential information processing style, spirituality, modern health worries (MHWs), and psychological well-being. Astrologers showed higher levels of spirituality, intuitive-experiential thinking, and modern health worries than individuals from the community sample; and skeptics scored even lower than the latter group with respect to all three constructs. Within the community sample, medium level connections between measures of spirituality and the experiential thinking style, and weak to medium level correlations between spirituality and MHWs were found. The connection between MHWs and experiential thinking style was completely mediated by spirituality. Individuals with higher levels of spirituality are particularly vulnerable to overgeneralized messages on health related risks. Official communication of potential risks based on rational scientific reasoning is not appropriate to persuade them as it has no impact on the intuitive-experiential system., (© 2016 Scandinavian Psychological Associations and John Wiley & Sons Ltd.)

Although in his later years Giovanni Pico della Mirandola (1463-1494) vehemently rejected astrology, he earlier used it in a variety of ways, but primarily to provide further evidence for positions to which he had arrived by other means. One such early use appears in his commentary on his friend Girolamo Benivieni's love poetry, the Canzone d'amore, of 1486-1487. In the passages discussed here, Pico presents an intensive Platonic natural philosophical analysis based on a deep astrologically informed understanding of human nature as he attempts to explain a perennial question, namely, why one person is attracted to a certain person (or people), and another to others. I will place this discussion of the mysteries of attraction and desire in historical perspective by tracing Pico's changing relationship to astrology during the course of his short but passionate life, and in historiographic perspective by revising Frances Yates's still influential views concerning Pico's contribution to Renaissance thought and his relationship with Marsilio Ficino.

This article analyzes the fifteenth-century attempt by the Dominican order, especially in Cologne, to win canonization for the thirteenth-century natural philosopher Albert the Great. It shows how Albert's thought on natural philosophy and magic was understood and variously applied, how the Dominicans at Cologne composed his vitae, and how the order's Observant movement participated in these developments. It situates the canonization attempt at the intersection of two significant trends in which the order was a leading participant: first, the late medieval efforts to reform Christian society beginning with the religious life of monks and mendicants; second, the increasing concerns about the practice of learned and demonic mafic that laid groundwork for the witch-hunting of the early modern period. This article aims to shed light on intersections of science and religion -- their apprehension and negotiation -- at a decisive moment in European history for both fields of human endeavor.

The authors asked 52 college students (38 women, 14 men, M age = 19.3 years, SD = 1.3 years) to identify their personality summaries by using a computer-generated astrological natal chart when presented with 1 true summary and 1 bogus one. Similarly, the authors asked participants to identify their true personality profile from real and bogus summaries that the authors derived from the NEO Five-Factor Inventory (NEO-FFI; P. T. Costa Jr. & R. R. McCrae, 1985). Participants identified their real NEO-FFI profiles at a greater-than-chance level but were unable to identify their real astrological summaries. The authors observed a P. T. Barnum effect in the accuracy ratings of both psychological and astrological measures but did not find differences between the odd-numbered (i.e., favorable) signs and the even-numbered (i.e., unfavorable) signs.

The article prints the text of a document in the Archivio di Stato, Venice, comprising a list of books intended for auction, with an estimate of their value. THey constitute the private library of Alessandro Pellati (d. 1487), a Paduan doctor about whom nothing is known, except his name appears in the colophon of the first edition of a short treatise attributed to Hippocrates, the De medicorum astrologia seu de esse aegrorum, translated into Latin and published in Padua in 1483. The considerable number of astrological works in his library show that Pellati was keenly interested in the subject which, under the title of "natural magic", had assumed a significant place in medical studies at that time, particularly in Padua.

This article focuses on the relationship and mutual influence of astrology and other so-called occult sciences within the context of seventeenth-century New Spain. By presenting some case studies of inquisitorial trials against astrologers, it explores the interrelation between astrological and physiognomical ideas and practices in order to shed some light on the moral dimension of these natural philosophical fields of knowledge. During the early modern period, both astrology and physiognomy were regarded as tools for self-understanding and the understanding of others by means of interpretation of natural signs. Thus their history is key for understanding the shaping of the boundaries between the natural and the moral realms.

It is well known that astrological practice during the Early Modern period was closely related to medicine, and that it provided a tool for diagnosis and treatments. An interesting aspect of this relationship of medicine and astrology is the recognition of the prevailing ideas about medical astrology in the astrological works and astrological-medical treatises. This article discusses the ideas of Galenism and the astrological doctrines that established such a strong relationship between astrology and medicine. There is an overview of the Spanish authors who wrote about the subject, especially those linked with the universities. The paper then goes into detail about the examples of these ideas found in the Spanish printed texts of the seventeenth century. Finally, there is a section on some very interesting and little known treatises on medical astrology which were a reference for the practice of astrological medicine in the period.

Astrology is no longer regarded as a science by many, because its claims are almost impossible to test empirically in controlled laboratory conditions and it can not meet the scientific need to be reproducible. However, the majority of those who read their 'star signs' can identify aspects of their personality in what they read and it is possible that this may influence their attitudes and actions. The literature has neglected astrological signs as a possible predictor of suicide ideation. To see whether astrological birth signs are associated with suicide and the method used, data was collected from the Public Health Department in North Cheshire representing all the Cheshire Coroner's verdicts of suicide, and open verdicts, in all deceased aged 60 and above between 1989 and 2000. The observed occurrence of deaths due to natural causes, and suicide, in relation to birth signs did not differ significantly from what would be expected from chance. However, the distribution of suicide by hanging appeared significantly higher in those with a birth sign of Virgo and lowest in Sagittarius and Scorpio. The distribution of violent and non-violent suicides in relation to star signs showed higher occurences of violent death in persons born in the summer months.