EPILOGUE 1.1 DATA SOURCE This article endeavored to begin with the angle of culture, society alteration, and ¡§human Buddhism¡¨ string, combined with the qualitative and quantitative multiple data, to research the religious disciplines organization contact and participation, also its derived behaviors change and acknowledgement to the organization. The power comes from the disciplines reasonable ego-selection, to the religious organization interior operation, or the both powers interacted process, and to analyze the process major affected factors. 2.1 RELATIONSHIP RESEARCH This research depends on the participation to the religious disciplines organization and belief behaviors, organization commitment (sense of belonging, sense of mission, and sense of identification) relationships. The adopted research methods: 2.1.1 The first part is a profound interviews to collect the interviewers data, in the quality trending research process, specially mentioned 10 problems to 11 interviewers transacting the deep questionnaires, integrated and analyze, and to make the alteration quantities table of believe behaviors cleared for the physical/mental ego-adjustment, Buddhism understanding and altruistic three contents. 2.1.2 The second part depends on the questionnaires method, the contents consist of believe behaviors alteration in 14 problems, organization consent 14 problems, adopting Liker type 5 points quantities mark method, ¡§very agreed¡¨, ¡§agreed¡¨, ¡§no comment¡¨, ¡§not agreed¡¨ and ¡§very not agreed¡¨ to give the mark 5 to 1. The analyzing degree reached the reliableness, and built this questinnaires contents and specialist validity. 2.2 QUESTIONNAIRES DATA ANALYZE 2.2.1 To analyze the organization participation situation, including: (1) How many years to join the Pu-hsien Temple seminars. (2) Ever joined the Pu-hsien Temple Buddhist regious ritual. (3) To join the Pu-hsien Temple ¡§Community academy¡¨ activities. (4) To instate the Pu-hsien Temple volunteers work. (5) Times of instating the Fo Gwang subordinated branch works. 2.2.2 To analyze the belief behaviors alteration situation., including: (1) Whether formally devoted as a Buddhist. (2) The degrees of purification. (3) To practice the ascetic including the ascetical degree and self education. 2.2.3 The belief behaviors alteration after studying the Buddhism. 2.2.4 Commitment to the organization. (Sense of belonging, sense of mission and sense of affirmation). 3.1 DATA ANALYZE: 3.1.1 To generalize the questionnaires and interview data for analyzing, there are some conclusions: (1) To join the Pu-hsien Temple activities, the personal family supporting degrees had the strong torsion relationship. (2) To join the religious organization network were mostly through the introduction of friends. No introduction and automatically and willing to join the Pu-hsien Temple were learnt from the Fo-Gwang-Shan published magazines, newspaper, tapes and CD. (3) The disciplines joined the religious organization were based on the organization it-self offered the multiple activities, and the personal demands to join the religion organization were the second. (4) The disciplines joined the Pu-hsien Temple various activities were more the religious organization attraction layers, and less the personal demands layers. (5) To joined the Pu-hsien Temple ¡§Community academy¡¨ activities and Pu-hsien Temple religious rituals activities, the participation motives including the personal, family, Buddhism and Pu-hsien Temple four factors were no different. (6) The disciples ascetic degrees, fasting behaviors and ascetic self educations were different to join the Pu-hsien Temple different religious rituals. The disciples ascetic degrees, fasting behaviors alteration were obviously different to join the Pu-hsine Temple ¡§Community Academy¡¨ selecting Buddhism, arts, but self education no difference. (7) The disciples to join the Pu-hsien Temple religious rituals got obvious difference in the belief behaviors alteration ¡§integrate layers¡¨, to select the ¡§weekly religious rituals¡¨ commitment to the organization were the highest, ¡§monthly religious rituals¡¨ the second and the ¡§bimonthly religious rituals¡¨ were the lowest. The various disciples to join the Pu-hsien Temple ¡§Community academy¡¨ selecting Buddhism, arts were no obvious difference in the ¡§integrate layers¡¨ organization commitment. (8) The disciples had four background factors (sex, age, education and vocations) not showed the difference from the organizations commitment , but ¡§ever believed¡¨ had the obvious difference from the organization commitment. (9) The more years to join the Pu-hsien Temple, the more to joined the Pu-hsien Temple activities, the more to joined the religious ritual, the more to instate the volunteers, more to instate the Fo-Gwang subordinate branch works, it increased more for ascetical practice behaviors including the ascetical degree behaviors, and self-education. (10) The more years to join the Pu-hsien Tmeple, the more to join the activities, the more to join the religious rituals, the more to instate the volunteers, the more to instate the Fo-Gwang subordinate works, it increased in the believe behaviors, organization commitment alteration. 3.2 CONCLUSIONS: To conclude the above-mentioned results, the Pu-hsien Tgemple offered many kinds of study process, as the religious group interior socialization, no doubt is very successful. So that it is known that the Pu-hsien Temple of Fo-Gwong-Shan can attract so many people to join, the raising members and organization management, is also successful. Compare it to recent Taiwan religious vitally development, it expressed the certain traceable veining.

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Belief in angels and their intervention in the material world is prevalent in the United States. Theoretically, the concept of folk religion offers an instructive lens into the popularity of these beliefs, which exist inside, outside, and across official religious doctrines, and are therefore able to transcend the boundaries of specific religious traditions by appealing to a diverse array of believers. Empirical analyses from a recent national survey support the application of the concept of folk religion, demonstrating that these beliefs are present in substantial proportions across disparate subgroups. Belief in angelic intervention is prevalent among conservative and "mainline" Protestants, Catholics, those with high levels of conventional religious practice, biblical literalists, and even those who strongly believe in "paranormal" phenomena such as Bigfoot and ESP. Belief in angels and claims of angelic protection provide compelling and flexible narratives, ready cognitive attributions, and emotional comfort. Consequently, these views have strong memetic appeal and are transposable into multifarious subcultures.

abstract: Depression is a serious mental health concern that has increasing prevalence rates in the United States (Mojtabai et al., 2016). Asian Americans with depression tend to experience severe and persistent symptoms, but are significantly less likely to seek treatment than other racial/ethnic groups (Alegria et al., 2008; Lee et al., 2011). The current study utilized the Health Belief Model (HBM) to examine Asian American emerging adults’ depression-specific mental health beliefs and resulting intentions to seek mental health care. Furthermore, the current study tested the traditional HBM against an Asian value-informed HBM via structural equation modeling among a sample of 385 Asian American emerging adults (Mage = 21.81, SDage = 2.88). Primary study results indicated good model fit for both the traditional and Asian-value informed HBMs. Specifically, in the Asian-value informed HBM, perceived benefits of professional mental health care mediated the association between Asian value adherence and likelihood of mental health help-seeking. Post hoc analyses provided support for the Asian value-informed HBM over the traditional HBM. These results suggest that Asian cultural values influence mental health beliefs and, in turn, the likelihood of mental health help-seeking behaviors among Asian Americans. The results of the current study have important implications for practice as well as future research in highlighting the impact of cultural variables on mental health beliefs and behaviors among Asian American emerging adults. / Dissertation/Thesis / Doctoral Dissertation Counseling Psychology 2021

Belief in the paranormal is a ubiquitous phenomenon throughout the world. However, valid evolutionary reasons to account for such beliefs are limited in their ability to fully explain all types of paranormal belief. In order to test the hypothesis that superstitious beliefs may have evolved as a by-product of a mind mechanism that promotes sociality and social intelligence survey data were collected. Furthermore, a second hypothesis was tested in opposition to the first. This hypothesis sought to illustrate that any negative impact on sociality caused by paranormal belief would require that the benefits of holding such beliefs be far greater than the costs of impaired social ability. Level of social ability was measured using the Tromso Social Intelligence Scale, the Revised Reading the Mind in the Eyes Test and the Revised Experiences in Close Relationships measure. Results for global paranormal beliefs were weak, but supported the second hypothesis. Further analysis showed that two factors from the Revised Paranormal Belief Scale, superstitious belief and traditional religious beliefs, showed consistent statistical significance. Belief in superstitions was negatively correlated with measures of sociality, whereas traditional religious beliefs were positively correlated with measures of sociality. These results indicated that these two types of paranormal beliefs have different effects on sociality. Further investigation into these differences may be beneficial. Further implications for an evolutionary model of paranormal beliefs are discussed.

Ce mémoire, qui appartient au domaine de l’éthique de la croyance, un champ d’enquête philosophique situé au confluent de la philosophie de l’esprit, de l’épistémologie et de l’éthique, cherche à évaluer la viabilité d’une certaine approche influente en faveur de l’anti-pragmatisme, qui est la thèse selon laquelle il n’existe aucune raison pratique normative de croire. Cette approche, que l’on peut qualifier de « constitutiviste », se fonde sur l’idée que certaines caractéristiques intrinsèques à la croyance feraient en sorte qu’il ne pourrait exister de raisons pratiques de croire. Les objectifs de ce mémoire sont : 1) sur le plan descriptif, de donner une topographie de l’approche constitutiviste 2) sur le plan normatif, d’évaluer si l’approche constitutiviste pour fonder l’anti-pragmatiste est une démarche viable ou si elle doit être rejetée. Je procède à cette évaluation par une analyse critique des arguments constitutivistes à la lumière de la littérature récente portant sur la cible de la croyance, les raisons de croire et les normes épistémiques. Je conclus que l’approche constitutiviste souffre de problèmes sérieux qui remettent en question sa viabilité. / This thesis, which pertains to the philosophical domain of inquiry called the ethics of belief, at the crossroads of philosophy of mind, epistemology and ethics, aims at assessing the viability of an influent argumentative strategy in favour of anti-pragmatism about reasons for belief. According to anti-pragmatism, there are no practical normative reasons for belief. The constitutivist strategy, as I call it, purports to show that anti-pragmatism is true by appealing to constitutive, intrinsic features of belief. The aim of this thesis is double: first, it is to give a portrait of the landscape of constitutivist arguments against practical reasons for belief. Second, it is to evaluate the merits of these arguments. In order to do so, I present a critical analysis of the two main constitutivist arguments that is grounded in recent works about the aim of belief, raisons for belief and epistemic norms. My conclusion is that the constitutivist strategy suffers from serious defects which threaten its viability.

Ce travail questionne dans quelle mesure et par quels processus la nécessité dans laquelle sont les acteurs s’opposant à un projet d’aménagement de devoir argumenter leur refus peut participer incidemment à la diffusion de valeurs, de croyances et de principes caractéristiques du militantisme environnementaliste. Poursuivant une ligne d’analyse simmelienne, cette thèse rapproche les dimensions interactionnistes et cognitives des conflits d’aménagement pour saisir comment les propriétés de l’argumentation et de l’engagement de groupe peuvent progressivement conduire des acteurs initialement engagés à s’opposer à un projet d’aménagement en raison de motivations personnelles à assumer et à promouvoir des contenus environnementalistes, défendus pour eux-mêmes et au delà du conflit d’aménagement initial. Nous proposons un modèle analytique du rôle de l’argumentation dans le développement du militantisme environnementaliste dans la situation où des individus forment un groupe pour s’opposer à un projet d’aménagement sur la base d’un argumentaire commun. Ce modèle est forgé à partir du versant simmelien des travaux de Bernard Groethuysen et Mikhaïl Bakhtine. Le cadre empirique de cette étude est celui des conflits nés de l’aménagement d’une centrale hydroélectrique à Saint-Chamas (Bouches-du-Rhône) qui fait de l’étang de Berre le point de chute d’une des plus importantes chaînes hydroélectriques de France. Lors de ces conflits, la progression de l’argumentation et les interactions qui l’accompagnent rendent possible l’extension de la mobilisation à des thématiques environnementales diverses et à la défense de nouveaux écosystèmes. / This work questions how far and by what processes the constraint made to the social actors who are opposing an industrial or urban development project to argue their refusal can incidentally contribute to the dissemination of the values, beliefs and principals of the environmentalist activism. Following a simmelian analysis perspective, this work makes converge the interactionist and cognitive dimensions of the planning conflicts. By this way we aim to understand how the properties of arguments and group commitments may gradually lead actors initially engaged to oppose a development project due to personal reasons to assume and promote environmentalist contents defended for themselves and beyond the initial development conflict. We propose an analytical model of the role of argumentation in the development of environmentalist activism when individuals decide to constitute a group in order to oppose a development project by means of a common argumentation. This model is made from the simmelian aspects of the works of Bernard Groethuysen and Mikhail Bakhtin.The field study of this work is consituted by the conflicts arising from the construction of a hydroelectric power station at Saint-Chamas (Bouches-du-Rhône) which converted the Berre lagoon into the point fall of one of the leading french hydroelectric chains. During these conflicts, the progression of argumentation and the interactions involved in the argument process allow the expansion of the mobilization to various environmental issues and the defense of new ecosystems.

本研究主要目的為:(一)探討不同背景變項的國中教師,其科學信念是否有差異,(二)探究國中教師科學信念與教學信念的關係,(三)探究國中教師科學信念與教學行為的關係,(四)探究國中教師科學信念與教學信念,教學行為的關係. 本研究以自編"國中教師科學信念與教學信念,教學行為量表"(教師用)與"教室知覺量表"(學生用)為工具,抽取台北縣,台北市,及桃園縣14所公立國民中學159位國中教師為對象,調查國中教師科學信念的現況;再以班級為單位,抽取184位教師及其任教班級的學生為對象(184班),探討國中教師科學信念與教學信念,教學行為的關係. 主要研究結果如下: 一.不同背景變項的國中教師與科學信念之關係: 1.男教師在絕對主義與評判主義科學信念的得分皆高於女教師. 2.資深教師比資淺教師傾向絕對主義科學信念,資淺教師比資深教師傾向相對主義 科學信念. 3.自然科教師與非自然科教師的科學信念沒有顯著差異. 二.科學信念與教學信念的關係: 1.絕對主義科學信念愈強,保守控制教學信念愈強. 2.相對主義科學信念愈強,保守控制教學信念愈弱. 3.評判主義科學信念愈強,適應學生教學信念愈強. 三.科學信念與教學行為的關係:評判主義科學信念愈強,則支持行為出現的愈多,控制行為出現得愈少. 四.科學信念與教學信念,教學行為的關係: 1.絕對主義科學信念愈強,則保守控制教學信念愈強,控制行為出現得愈多. 2.相對主義科學信念愈弱,則保守控制教學信念愈強,控制行為出現得愈多. 3.評判主義科學信念愈強,則適應學生教學信念愈強,支持行為出現得愈多. 本研究並對教育實務與未來研究方向,提供以下幾點建議: 一.在教育實務方面: 1.實施反省性師範教育方案 2.培養教師具有開放民主的評判主義信念 3.肯定教師在職進修的重要性 4.重視國中教師的科學素養 5.教師在教學時,宜重視學生的感受. 二.在未來研究方向: 1.配合多種方法研究教師的科學信念 2.對教師科學信念進行縱貫性研究 3.探討不同科學哲學課題下,教師所持有的科學信念 4.可以做跨學科領域的調查,來探討教師的科學信念 5.編製信效度良好的科學信念量表 6.探討相對主義科學信念所影響的教學行為.

Το ζήτημα της γνώσης φαίνεται να απασχολεί τον Πλάτωνα από τους πρώιμους διαλόγους. Στα περισσότερα έργα της πρώιμης συγγραφικής του περιόδου θέτει στους συνομιλητές του ερωτήματα που αφορούν στην εύρεση της ουσίας εννοιών όπως είναι η αρετή και η δικαιοσύνη. Αυτά τα ερωτήματα παίρνουν συνήθως τη μορφή «τι είναι το χ;» ή «τι είναι χ;». Μπορεί στα πρώτα έργα του Πλάτωνα να προκύπτουν ζητήματα μεθόδου ως προς την απόκτηση της γνώσης της ουσίας των πραγμάτων αλλά δεν προτείνεται μια θεωρία της γνώσης ούτε φαίνεται να απασχολεί τον Πλάτωνα το πώς η γνώση γενικά αποκτάται. Ακόμα, ούτε ενδείξεις για το πως συνδέεται με άλλες λειτουργίες όπως είναι η αίσθηση, η σκέψη και η γνώμη έχουμε. Από τον Μένωνα και έπειτα, όμως, ο Πλάτων καταπιάνεται και με ερωτήματα σχετικά με την ίδια τη γνώση. Η εξέλιξη της σκέψης του προφανώς δημιουργεί την ανάγκη να απαντήσει στο πώς είναι δυνατόν να έχουμε γενικώς γνώση και πώς η γνώση συνδέεται με την αληθή γνώμη (ορθή δόξα). Αυτές οι ερωτήσεις επιδέχονται συστηματικής εξέτασης, στην οποία θα προβούμε όσο γίνεται περισσότερο στο παρόν κείμενο εστιάζοντας σε τρεις διαλόγους που προέρχονται από τις τρεις συγγραφικές περιόδους της πλατωνικής συγγραφής αντίστοιχα. Αυτοί είναι: ο Μένων που συγκαταλέγεται στα έργα της πρώιμης συγγραφικής περιόδου , η Πολιτεία που είναι ένα από τα έργα της μέσης περιόδου και ο Θεαίτητος που θεωρείται έργο της ύστερης συγγραφικής περιόδου του Πλάτωνα. Πρόθεση μας εδώ είναι να αναπτύξουμε όσο το δυνατόν πιο επαρκώς και ολοκληρωμένα τα επιχειρήματα του Πλάτωνα όσον αφορά στη γνώση και στην διάκριση της από την δόξα, που γίνεται σε αυτούς τους διαλόγους, να δούμε σταδιακά την εξέλιξη της σκέψης του όσον αφορά σε αυτά τα ζητήματα και να εξετάσουμε το κατά πόσο ο Πλάτων καταφέρνει να δώσει έναν ορισμό για τη γνώση. / Knowledge is considered by Plato as an important issue and preoccupies him from the very beggining of his philosophical career. In the earlier works however he does not refer to it directly but he is occupied with matters of method and knowledge of the essence of things, such as justice and beauty. The matter of knowledge is becoming more crucial from the Meno and afterwards where Plato grapples with questions considering the essence of knowledge as such. In this paper we are trying to follow Plato's thought from Meno to Theautetus regarding knowledge, focusing in the distinction between knowledge and belief.

Language plays an indispensable role in the transmission, maintenance, and formation of culturally shared beliefs. Yet beliefs about groups, in particular, are shared despite the existence of prohibitive norms that act to inhibit their expression. This apparent incongruity suggests that cultural beliefs become shared through linguistic means other than explicit expression. In support of this, the linguistic bias paradigm proposes that linguistic bias is the implicit and unintentional expression of beliefs through the differential use of linguistic abstraction (Franco & Maass, 1996; Maass, 1999; Maass, Salvi, Arcuri, & Semin, 1989), as defined by the Linguistic Category Model (Semin & Fiedler, 1988). According to this paradigm, linguistic bias not only reveals the speakers’ privately held beliefs but also transmits these beliefs to recipients, leading to belief sharedness. The consequences of exposure to linguistic bias, however, have yet to be shown and this is the aim of the present research program. The first study focuses on belief transmission, by determining if there is a direct causal effect from linguistic abstraction to individual impression formation. Results show that biased language transmits information about individuals but the communication context, specifically whom the message is about, is also important. Given this, it is likely that the content of the message will also affect the reception of biased language. The second study thus focuses on belief maintenance, by considering the relative effects of different levels of linguistic abstraction on pre-existing beliefs. Results were inconclusive, but may have been affected by methodological limitations. The third study addresses these limitations while focusing on belief formation, by measuring the impact of biased language in the absence of pre-existing beliefs. Recipients, in general, formed beliefs that corresponded to the biased language to which they were exposed. Together, these studies suggest that linguistic bias plays a role in belief sharedness as a mechanism through which cultural beliefs are transmitted and formed. Linguistic bias, however, must be understood within the specific communication context, which also independently affects reception.