The Importance of Religious Displays for Belief Acquisition and Secularization

Both the sociology and the cognitive science of religion seek to explain the acquisition of religious beliefs. In this article, I offer an account of the acquisition and distribution of religious beliefs using the findings of both fields. In the process, I seek to illustrate the potential of interdisciplinary dialogue for improving our understanding of religion and its absence. More specifically, I present a prima facie case—based on existing work in the social and cognitive sciences, exploratory online surveys, and participant observation—that witnessing actions attesting to religious claims is one of the most crucial variables determining whether or not an individual will explicitly believe such claims. Further, I argue that the connection between action and belief can help produce an improved account of secularization and non-theism, defined here as the lack of explicit belief in the existence of non-physical agents.

The Science of Religious Beliefs

Why have humans, throughout history and across cultures, shown a strong tendency to believe in the existence of superhuman intentional agents and attached this belief to notions of morality, misfortune, and the creation of the world? The answer emerging from the cognitive science of religion appears to be that explicit beliefs are informed and constrained by the natural and cross-culturally recurrent operation of implicit cognitive systems. Successful god concepts resonate with the expectations of these implicit systems but also have attention-demanding and inferentially-rich properties that allow their integration into various areas of human concern. Theological concepts may deviate from these natural cognitive moorings but require special cultural scaffolding, such as Whitehouse's two Modes of Religiosity, to do so and constitute additions to, rather than replacements of the religious beliefs supported by implicit cognitive systems.

Modelling 3D camera movement for vibration characterisation and multiple object identification with application to lighting assessment

Utilising cameras as a means to survey the surrounding environment is becoming increasingly popular in a number of different research areas and applications. Central to using camera sensors as input to a vision system, is the need to be able to manipulate and process the information captured in these images. One such application, is the use of cameras to monitor the quality of airport landing lighting at aerodromes where a camera is placed inside an aircraft and used to record images of the lighting pattern during the landing phase of a flight. The images are processed to determine a performance metric. This requires the development of custom software for the localisation and identification of luminaires within the image data. However, because of the necessity to keep airport operations functioning as efficiently as possible, it is difficult to collect enough image data to develop, test and validate any developed software. In this paper, we present a technique to model a virtual landing lighting pattern. A mathematical model is postulated which represents the glide path of the aircraft including random deviations from the expected path. A morphological method has been developed to localise and track the luminaires under different operating conditions. © 2011 IEEE.

Temporal guidance of musicians’ performance movement is an acquired skill

The ancillary (non-sounding) body movements made by expert musicians during performance have been shown to indicate expressive, emotional, and structural features of the music to observers, even if the sound of the performance is absent. If such ancillary body movements are a component of skilled musical performance, then it should follow that acquiring the temporal control of such movements is a feature of musical skill acquisition. This proposition is tested using measures derived from a theory of temporal guidance of movement, “General Tau Theory” (Lee in Ecol Psychol 10:221–250, 1998; Lee et al. in Exp Brain Res 139:151–159, 2001), to compare movements made during performances of intermediate-level clarinetists before and after learning a new piece of music. Results indicate that the temporal control of ancillary body movements made by participants was stronger in performances after the music had been learned and was closer to the measures of temporal control found for an expert musician’s movements. These findings provide evidence that the temporal control of musicians’ ancillary body movements develops with musical learning. These results have implications for other skillful behaviors and nonverbal communication.

Religious Political Parties and the Limits of Political Liberalism

Political parties have only recently become a subject of investigation in political theory. In this paper I analyse religious political parties in the context of John Rawls’s political liberalism. Rawlsian political liberalism, I argue, overly constrains the scope of democratic political contestation and especially for the kind of contestation channelled by parties. This restriction imposed upon political contestation risks undermining democracy and the development of the kind of democratic ethos that political liberalism cherishes. In this paper I therefore aim to provide a broader and more inclusive understanding of ‘reasonable’ political contestation, able to accommodate those parties (including religious ones) that political liberalism, as customarily understood, would exclude from the democratic realm. More specifically, I first embrace Muirhead and Rosenblum’s (Perspectives on Politics 4: 99–108 2006) idea that parties are ‘bilingual’ links between state and civil society and I draw its normative implications for party politics. Subsequently, I assess whether Rawls’s political liberalism is sufficiently inclusive to allow the presence of parties conveying religious and other comprehensive values. Due to Rawls’s thick conceptions of reasonableness and public reason, I argue, political liberalism risks seriously limiting the number and kinds of comprehensive values which may be channelled by political parties into the public political realm, and this may render it particularly inhospitable to religious political parties. Nevertheless, I claim, Rawls’s theory does offer some scope for reinterpreting the concepts of reasonableness and public reason in a thinner and less restrictive sense and this may render it more inclusive towards religious partisanship.