People often behave as if category members share an essence, and essentialising a category in this way promotes inductive inference. Although natural kind categories have been predominantly studied, some social categories are essentialised and here we consider the inductive potential of religion categories for children in Northern Ireland. We asked seven-, nineand eleven-year olds in Catholic-m...

there might be diverse modern schools of reform in any religion. this paper categorizes modern hindu and muslim religious thinkers into three groups based on their traditionalist and modernistic concerns. first group are those with futuristic modern thoughts who give more weight to the future and attempt to make old religions compatible to the modern world and present modern religion deserving ...

Nine demographic variables were correlated with the degree of emotional disturbance in a college population as measured by the Health Opinion Survey (HOS) which was mailed to 2800 randomly selected univer­ sity students. The number of returned questionnaires totaled 1429, yielding a return fate of 53 percent. Sex, employment, and religion were significantly correlated with emotional disturbance...

Many of the links of religiousness with health, well-being, and social behavior may be due to religion's influences on self-control or self-regulation. Using Carver and Scheier's (1998) theory of self-regulation as a framework for organizing the empirical research, the authors review evidence relevant to 6 propositions: (a) that religion can promote self-control; (b) that religion influences ho...

Before asking what U.S. bioethics might learn from a more comprehensive and more nuanced understanding of Islamic religion, history, and culture, a prior question is, how should bioethics think about religion? Two sets of commonly held assumptions impede further progress and insight. The first involves what "religion" means and how one should study it. The second is a prominent philosophical vi...

This article summarizes the literature on the religious mind and connects it to archeological and anthropological data on the evolution of religion. These connections suggest a three stage model in the evolution of religion: One, the earliest form of religion (pre-Upper Paleolithic [UP]) would have been restricted to ecstatic rituals used to facilitate social bonding; two, the transition to UP ...