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In the conducted field experiment, we explore the intensity of university students' interaction related to the seating arrangement (circle or rows) in pre-service teachers' groups during the reflective practice. We also probe the differences across the various fields of study and evaluate the facilitator's influence on the interaction. We use wearable electronic Sociometric badges 2.0 to measure the interaction intensity (assessed by speech rate and average speaking segment length). We performed a total of 153 repeated measurements on 58 students in 4 different fields of study (Mathematics, Physics, Music, and Civic Education) using a counterbalanced design with a total of four measurements (two in circle and two in rows) in each group. Results of the multilevel modeling analysis indicate more intensive interaction in rows than in circles. However, the findings also indicate significant moderation by the field of study and partially by the extent of facilitator involvement.

Approaching religious or mystical experience in association with mental or brain disorder has been a widespread practice in psychology and neuropsychology, but not so much in the cognitive science of religion (CSR). By their recent book, McCauley and Graham balance the disproportion within CSR. In the commentary, I address McCauley and Graham's solutions to fundamental problems typical for the psychiatric approach to a religious experience. This approach understands religious experience as a mental or a brain disorder, diagnoses the disorder based on insufficient data in historical cases, and neglects cultural and historical aspects of religious experience and mental disorders. McCauley and Graham handle the diagnosis problem by focusing on the particular aspect of the religious experience (e.g., "hearing voices") and analyzing its pathological and non-pathological aspects, instead of simply assuming disorder. In regards to the neglect of historical and cultural aspects of religious experience and mental illness, McCauley and Graham stress the importance of the cultural domestication of unusual aspects of religious experience. In dealing with the psychiatric approach problems, McCauley and Graham introduce a new complementary and complex theoretical model for embracing mental abnormalities into the framework of CSR. [ABSTRACT FROM AUTHOR]

Priming with religious concepts is known to have a positive effect on prosocial behavior; however, the effects of religious primes associated with outgroups remain unknown. To explore this, we conducted a field experiment in a multicultural, multireligious setting (the island of Mauritius). Our design used naturally occurring, ecologically relevant contextual primes pertinent to everyday religious and secular life while maintaining full experimental control. We found that both ingroup and outgroup religious contexts increased generosity as measured by a donation task. In accordance with previous research, we also found an interaction between individual religiosity and the efficacy of the religious primes. We discuss these findings and their interpretation, and we suggest potential avenues for further research. [ABSTRACT FROM AUTHOR]