Galen (2012), critically reviewing recent research on religion and prosociality, concludes that the religious prosociality hypothesis is a (congruence) fallacy. The observed effects are not real: They only reflect stereotypes and ingroup favoritism, are due to secular psychological effects, are inconsistent, and confound (e.g., by ignoring curvilinear relationships) those low in religiosity wit...

The determination of death by neurological criteria remains controversial scientifically, culturally, and legally, worldwide. In the United Kingdom, although the determination of death by neurological criteria is not legally codified, the Code of Practice of the Academy of Medical Royal Colleges is customarily used for neurological (brainstem) death determination and treatment withdrawal. Unlik...

While evidence indicates that religious persons are more generous on average than nonreligious persons, little work has been done to determine if this greater generosity is a general pattern or specific to church-based institutions. Limited research addresses if, or how, religious and nonreligious givers respond to subsidies. This paper uses experimental data to examine differences in the amoun...

This article analyses the religious sub-cultures of youth who live in Mashhad. The main question of this research is about youth classification and their beliefs, values and norms. Statistical population is chosen from the youth who are 15 to 29 years old and 600 persons are regarded as the sample study. In the research method is survey and data gathering instrument is aresearcher-made question...

secular ethics – which is known as the de-religionized, human, or conventional ethics – contrasts the religious and divine ethics. its roots are in humanistic thought that adapts itself to the needs and the direction of the society. therefore, the contraction and dilation of secular ethics will be unstable, gradual, and accidental. moreover, it is not possible to expect this thought system to p...

Statistical models attempting to predict who will disaffiliate from religions have typically accounted for less than 15% of the variation in religious affiliations, suggesting that we only a partial understanding this vital social process. Using agent-based simulations three “artificial societies” (one predominantly religious; one secular; and between), demonstrate worldview pluralism within on...

The present study finds that, for Whites, worship attendance is associated with heightened support for racial segregation. This has much to do with the fact that the individuals that attend worship service the least, secular and young adults, tend to be more racially progressive. That is, the extent to which secular and Generation X and Y individuals attend worship services as often as others, ...