Articles de revues sur le sujet « Belief Consonance »

We consider the determinants and consequences of a source of utility that has received limited attention from economists: people's desire for the beliefs of other people to align with their own. We relate this ‘preference for belief consonance’ to a variety of other constructs that have been explored by economists, including identity, ideology, homophily, and fellow-feeling. We review different possible explanations for why people care about others' beliefs and propose that the preference for belief consonance leads to a range of disparate phenomena, including motivated belief-formation, proselytizing, selective exposure to media, avoidance of conversational minefields, pluralistic ignorance, belief-driven clustering, intergroup belief polarization, and conflict. We also discuss an explanation for why disputes are often so intense between groups whose beliefs are, by external observers' standards, highly similar to one-another.

The importance of appraisal in the stress process is unquestioned. Experience in the social environment that impacts outcomes such as depression are thought to have these effects because they are appraised as a threat to the individual and overwhelm the individual's capacity to cope. In terms of the nature of social experience that is associated with depression, several recent studies have examined the impact of cultural consonance. Cultural consonance is the degree to which individuals, in their own beliefs and behaviors, approximate the prototypes for belief and behavior encoded in shared cultural models. Low cultural consonance is associated with more depressive symptoms both cross-sectionally and longitudinally. In this paper we ask the question: does perceived stress mediate the effects of cultural consonance on depression? Data are drawn from a longitudinal study of depressive symptoms in the urban community of Ribeirão Preto, Brazil. A sample of 210 individuals was followed for 2 years. Cultural consonance was assessed in four cultural domains, using a mixed-methods research design that integrated techniques of cultural domain analysis with social survey research. Perceived stress was measured with Cohen's Perceived Stress Scale. When cultural consonance was examined separately for each domain, perceived stress partially mediated the impact of cultural consonance in family life and cultural consonance in lifestyle on depressive symptoms. When generalized cultural consonance (combining consonance in all four domains) was examined, there was no evidence of mediation. These results raise questions about how culturally salient experience rises to the level of conscious reflection.

Using results from a 2010 survey conducted in the Republic of Buryatia, this paper compares the responses of Russians and Buryats on questions of religious practice and belief, as well as the role of religion and religious organizations in the political sphere of contemporary Russia. Buryats more commonly identify with a religion and more frequently attend religious services in comparison to Russians living in the republic. There is greater consonance between the two groups on the public role of religion, with both Russians and Buryats generally supportive of the recent extension of religious education into schools and the creation of national holidays for all traditional religions, among other issues.

Party-driven and religion-driven models of opinion change posit that individuals revise their positions on culture war issues to ensure consonance with political and religious predispositions. By contrast, models of issue-driven change propose that public opinion on cultural controversies lead people to revise their partisan and religious orientations. Using data from four panel studies covering the period 1992–2012, we pit the party- and religion-based theories of opinion change against the issue-based model of change. Consistent with the standard view, party and religion constrain culture war opinion. Contrary to the conventional wisdom, but consistent with our novel theory, opinions on culture war issues lead people to revise their partisan affinities and religious orientations. Our results imply that culture war attitudes function as foundational elements in the political and religious belief systems of ordinary citizens that match and sometimes exceed partisan and religious predispositions in terms of motivating power.

Purpose: The study examines why the logic of a performance management system, supported by the federal Teacher Incentive Fund, might be faulty. It does this by exploring the nuances of the interplay between teaching evaluations as formative and summative, the use of procedures, tools, and artifacts obligated by the local Teacher Incentive Fund system, and bonus payments as extrinsic motivators. Research Methods: The study is a qualitative longitudinal study in three public charter schools that were selected as a presumably conducive environment for incentive-driven performance management. Eight rounds of semistructured interviews, 130 interviews, and 65 hours of meeting observations are the data for this study. Findings: In the three charter schools, the adoption period was characterized by consonance, the belief that the performance management system served valued purposes. In midlife, dissonance set in. Performance contingencies attached to both bonus and external evaluations were perceived as disconfirming the values of the schools. Incentives and status competition were largely rebuffed and relegated to the periphery. Once the power of incentives became latent, a period of resonance set in. Administrators and teachers came to interact with the two main artifacts, videos of lessons and the Summative Evaluation of Teaching observation tool, in ways that afforded new learning. Implications for Research and Practice: The study suggests that research insights can be gained when logics of complex performance management systems are disentangled and competing dynamics deliberately studied. Practically speaking, when schools try to maintain a rich collegial culture, incentives may crowd out the use of teaching evaluations for formative learning.

Purpose. This paper aims to examine the short stories On the Night before Easter, Student and Bishop by A. P. Chekhov, which the author unites into an individual Easter story cycle based on their common spiritual and moral challenges and particular calendar time – the Easter. Results. The landscape in On the Night before Easter is in consonance with thoughts and inner world of the storyteller, novitiate Hieronimus and idling folk. By depicting nature, Chekhov manages to antithesize ‘spiritual’ and ‘fleshly’, ‘true’ and ‘borrowed’ knowledge. Easter motifs and attributes also contribute to this atmosphere. In this short story, Chekhov portrays the Church representatives as common people, which results in powerful emotional feedback from the readers. The main idea of the Easter short story Student – the issue of human memory, belief and time. At Easter the protagonist – Ivan Velikopolskii – has ‘resurrected’, feels a desire to live and enjoy his life. An accidental meeting with two women at the campfire on Great Friday allows him to acknowledge the importance of being involved in someone else’s suffering and uniting with people. In Bishop, one of Chekhov’s ‘top’ works, Easter motifs, attributes and landscape sketches help the writer to reveal the protagonist’s inner world and get through the author’s idea of the value of human life. This story finalizes many motifs and themes typical for Chekhov’s mature works. Conclusion. The works represented in this article are united by common themes, plots and Easter motifs and multiple psychological details embedded in the narration, which depict the inner world of characters. Landscape descriptions correlating with the characters’ spiritual state also play a significant role.

An extension of Shannon entropy to the theory or belief and evidence is analyzed. Expressed as the weighed sum of logarithms of beliefs, it is termed an index of confusion. It is shown to exhibit a pathological behavior when reaching its maximum. The alternative, linear version of this index is shown to behave properly, reaching its extremum for a natural extension of the uniform distribution. Lastly, the consonant case of nested supports of evidence, is studied thoroughly, both in the finite setting, and when the frame of discernment is a real line.

The belief structure resulting from the combination of consonant and independent marginal random sets is not, in general, consonant. Also, the complexity of such a structure grows exponentially with the number of combined random sets, making it quickly intractable for computations. In this paper, we propose a simple guaranteed consonant outer approximation of this structure. The complexity of this outer approximation does not increase with the number of marginal random sets (i.e., of dimensions), making it easier to handle in uncertainty propagation. Features and advantages of this outer approximation are then discussed, with the help of some illustrative examples.

Dempster?Shafer belief function theory can address a wider class of uncertainty than the standard probability theory does, and this fact appeals the researchers in operations research society for potential application areas. However, the lack of a decision theory of belief functions gives rise to the need to use the probability transformation methods for decision making. For representation of statistical evidence, the class of consonant belief functions is used which is not closed under Dempster?s rule of combination but is closed under Walley?s rule of combination. In this research, it is shown that the outcomes obtained using both Dempster?s and Walley?s rules do result in different probability distributions when pignistic transformation is used. However, when plausibility transformation is used, they do result in the same probability distribution. This result shows that the choice of the combination rule and probability transformation method may have a significant effect on decision making since it may change the choice of the decision alternative selected. This result is illustrated via an example of missile type identification.

We examined how the perception/beliefs towards lifestyle and the actual lifestyle are related to body composition, blood pressure and blood sugar levels among Santals and Hindu caste populations using the cultural consonance model. The study involved 210 individuals (109 Bengali Hindu and 101 Santals), aged 18–50 years living in the city of Howrah, West Bengal, India. Principal component analyses were performed to extract the components from the variables used in perception towards lifestyle. Multiple linear regression analyses and multivariate analysis of covariance were used to understand association of body composition, blood pressure and blood sugar levels with both the perception towards and actual lifestyle and ethnicity, respectively. Results showed that there is a difference between perception towards and actual pattern of lifestyle among the members of two ethnic groups, indicating low cultural consonance. However, both the variables were associated with body composition, blood pressure and blood sugar levels, but not ethnicity, after removing the effects of socio-demographic and lifestyle variables. We conclude that shared knowledge and perception towards healthy lifestyle among individuals, perhaps encoded in own culture, often fail to get translated in actual lifestyle pattern and eventually affect physical health.

The article is devoted to the creative genealogy of Sergey Rafalsky, who was one of the most outstanding poets of Russian émigré in Prague. The author proves that, contrary to popular belief, Rafalsky’s poetry is consonant to some tendencies of Russian modernism and its follower, the “Paris note”. In addition to the influence of the soviet avant-garde poets, which were researched in the Russian Prague, the author identifies in poems by Rafalsky some features, that indicate, that he was influenced by A. Blok, S. Esenin, I. Severyanin, G. Ivanov and acmeists.

Thiis essay explores Johann Wolfgang von Goethe*s reaction to Newtonian science and its quantification of nature. In particular, Goethe insisted that Newton's mechanistic portrayal of light and color was but a partial account of their reality. Broadening the understandings upon which science is practiced, Goethe developed ideas that presuppose mind-world intimacy and the consequent need to acknowledge the limited utility of mathematical modeling and theory construction. Such an approach values human subjectivity and sees it as partly constitutive of nature. While Goethe's treatment of color and light is not religious in a traditional sense, it resonates overtones consonant with religious belief. Rejecting the materialistic emphasis of Newtonian physics, Goethe felt that science may expand our spiritual horizons by helping us see the many ways we are patterned into the phenomenological splendor of the world This outlook aligns with Goethe's belief-illustrated in Faust-that the soul holds out for something more than a materialistic metaphysics.

L'adesione al trattamento è stata definita come la consonanza del comportamento di una persona alle indicazioni mediche (Fawcett, 1995; Myers & Nidence, 1998). Le revisioni della letteratura orientate ad analizzare questo argomento rilevano che, nei Paesi sviluppati, solo il 50% dei pazienti affetti da patologie croniche aderisce al trattamento, mentre nei Paesi in via di sviluppo si riscontrano tassi ancora più bassi. Per esempio, negli Stati Uniti, circa 50 milioni di adulti sono affetti da ipertensione, ma solo il 50% di essi sono stati diagnosticati e trattati adeguatamente; tra i pazienti trattati soltanto il 51% aderisce al trattamento. Analogamente, in Australia, solo il 43% dei pazienti affetti da asma assume i farmaci prescritti per l 'intera durata del trattamento e solo il 27.8% usa i farmaci prescritti come preventer (World Health Organization, 2001). Sul piano della frequenza, l 'analisi della letteratura indica che tra il 20% e il 90% dei pazienti affetti da disturbi psichici abbandona il trattamento, con un 'ampia variabilità di incidenza dovuta alle differenze nella definizione di mancata adesione e alla diversità dei campioni studiati.

Objective Adequate infant nutrition is a critical cornerstone of population health, yet adherence to recommended breastfeeding practices is low in many countries in sub-Saharan Africa, including Uganda. This study aims to describe local attitudes, experiences and beliefs related to nutrition in early infancy in Central Uganda Design We conducted 5 focus group discussions and 12 key informant interviews to gather information on local attitudes, experiences and beliefs related to feeding in early infancy. Setting Urban areas of Central Uganda. Participants Parents and healthcare and public health professionals. Results Participants reported numerous concerns related to infant health including inadequate infant weight, premature birth, diarrhea, fever, gastrointestinal infection and malnutrition. Awareness of the infant health benefits of exclusive breastfeeding was prevalent but experienced as in balance with maternal factors that might lead to supplementation, including employment demands, physical appearance, pain, poverty and maternal health and malnutrition. Breastfeeding was highly valued, but use of unsafe breast milk supplements was common, including cow’s milk, black tea, glucose water, fruit juice, millet, maize, rice, potatoes, soy, sorghum, egg yolk, fish and ghee. Expression of breast milk was viewed as not consonant with local culture. Conclusions Participants were aware of the benefits of exclusive breastfeeding but described multiple barriers to achieving it. Supplementation with unsafe breastmilk supplements was considered to be more culturally consonant than milk expression and was reported to be the only affordable potential breast milk substitute for many families.

Abstract Theological interpretation endeavors to account for the way interpretation of the biblical text interacts with Christian theology. This approach to biblical interpretation views theology not as an obstacle to understanding but rather as a "clarifying agent" (Reno¹). It embraces theological traditions of the church and faith commitments in concert with exegetical practices. This article explores theological interpretation from the perspective of relevance theory, with special attention to the notion of metarepresentation, the "ability to represent not just states of the external physical world but also other representations, and representations of still further representations, etc., up to several orders of complexity" (Carston²). In any communication, metarepresentation allows us to reflect on mental states and attribute beliefs. Indeed, holding beliefs becomes essential to comprehension within communication. This article argues that theological interpretation is an approach to biblical interpretation that is consonant with the general cognitive architecture of the human mind.

Abstract Theological interpretation endeavors to account for the way interpretation of the biblical text interacts with Christian theology. This approach to biblical interpretation views theology not as an obstacle to understanding but rather as a "clarifying agent" (Reno¹). It embraces theological traditions of the church and faith commitments in concert with exegetical practices. This article explores theological interpretation from the perspective of relevance theory, with special attention to the notion of metarepresentation, the "ability to represent not just states of the external physical world but also other representations, and representations of still further representations, etc., up to several orders of complexity" (Carston²). In any communication, metarepresentation allows us to reflect on mental states and attribute beliefs. Indeed, holding beliefs becomes essential to comprehension within communication. This article argues that theological interpretation is an approach to biblical interpretation that is consonant with the general cognitive architecture of the human mind.

We have no introspective knowledge of the effects of preconscious processing on our perceptions. We are, therefore, not aware that our expectancies may have prejudiced our perceptions. Expectancies tend to foster perceptions with which they are consonant. Therefore false expectations, driven by false beliefs, may result in misperceptions which reinforce those false beliefs. This morbid cycle is central to the delusional misidentification syndromes. This cycle, with positive feedback, is intrinsically unstable, which helps to explain brief episodes of delusional misidentification. Good sensory data, strong links between sense data and memory, and good judgement will all help to prevent misperceptions. The less these constraints are disrupted, the stronger will be the psychological forces needed to generate a delusional misidentification. It is likely that suspiciousness generates particularly assertive effects on preconscious processing of perceptions. Abnormalities of perceptual processing in patients with schizophrenia explain their proclivity to delusional misidentification.

<i>The purpose of this study was to explore the law school experiences of underrepresented racial minorities (URMs) enrolled at predominantly white institutions (PWIs), paying close attention to the nature of their racialized academic and social lives on campus. Drawing upon one-on-one and group interviews with 29 ethnic minority law school students at three PWIs, I identify the myriad factors that law school students of color consider when choosing, enrolling, and/or persisting through law school. In consonance with the beliefs and standards of phenomenological research, I use information from these extensive interviews to describe the essence of their law school experiences, paying close attention to any racialized challenges, supports, or opportunities using critical race theory (CRT) as a lens. Verbatim quotes from participants are presented to illustrate the depth, meaning, and context of the findings <i>in their own words</i></i>.<i> Results from the present study hold promise for informing the future decisions, programs, and practices of law school administrators, legal educators, diversity officers, policymakers and enrollment management staff more generally.</i>

Cognitive dissonance theory proposes that when people hold two psychologically inconsistent cognitions (ideas, beliefs), dissonance arises. People generally consider the experience of tension to be both undesirable and unsustainable, thus, people seek to reduce tension when it occurs. In general, people attempt to avoid situations that may result in cognitive dissonance. According to festinger, when dissonance does occur, people attempt to reduce it in one of three ways: change one of the dissonant cognitions, add new cognitions that are consonant with what one already believes or decrease the perceived importance of the dissonant cognition. When making decisions humans commonly become victim of cognitive dissonance. Festinger (1957) found that cognitive dissonance can provide a serious hindrance to proper decision making, and reducing dissonance may significantly improve decision making skills.

AbstractIndia has seen a recent upsurge in spiritual practices promoted by an entrepreneurial breed of leaders and organizations. Their primary preoccupation is not to preach religious faith and belief or to promote ritual practice, but to provide guidance on psychological and physical well-being, happiness, and a healthy lifestyle. They offer strategies for healing and re-energizing, and advocate self-management and self-development as tools of both material advancement and mental contentment. Spiritual practices emphasize individual agency, personal empowerment, and reliance on one's own ‘inner’ resources, and valorize the autonomous, self-governed citizen as the protagonist of a modern and modernizing nation. While being reminiscent of the sacralization of everyday life and the rise of the ‘self-ethic’ in New Age spiritual movements in the West, Hindu versions of new spirituality in India draw upon religious traditions and construct a narrative of laicization of the esoteric and people-centric spirituality, consonant with the prevalent democratic zeitgeist. This article explores the implications of these developments for political subjectivity, religious identity, and notions of citizenship and democracy.

The resurgence of tuberculosis in the United States is due, in part, to the dismantling of large-scale treatment systems that were a critical part of the disease control effort for the better part of the twentieth century. As the number of cases grows, clinicians, politicians, public health officials and community advocates have grappled with the difficult problem of building systems to care for infected people that are consonant with current knowledge and beliefs about quality care. As an example, the United Hospital Fund’s 1992 report, The Tuberculosis Revival: Individual and Societal Obligations in a Time of AIDS, discussed policies to guarantee adequate treatment that protects patients’ civil rights, needs for special facilities for care of TB patients, and the special problems faced by infected prisoners. This thoughtful report highlighted many areas of social policy that require further examination.

The subject-matter of the paper is the theory of class struggle proposed by Hans-Hermann Hoppe, one of the leading representatives of libertarian political philosophy in the radical tradition of Murray N. Rothbard. The author reconstructs and critically comments on the theory at hand. The author's remarks focus on the ethical and methodological background of Hoppe's approach, the main question being whether the latter theory is consonant with the thinker's positions on ethics and methodology, as well as with his political standpoint. The author argues that not only does class analysis not contradict other core beliefs of Hoppe but it also represents an indispensable element of his libertarian philosophy. There is, however, a significant tension between the class approach and Hoppe's secondary philosophical position – his historical idealism. The article is concluded by indicating some further issues in the Hoppean theory of class that, in the author's opinion, should be subject to future inquiry.

One may compose an essay on another essay, and possibly an even longer one than the essay being studied, long as that one is, when one is confronted with one of those things one has to say something about after encountering them. “Ritual Archives”, the climatic conclusion of the account in The Toyin Falola Reader ( Austin: Pan African University, 2018), of the efforts of Africa and its Americas Diaspora to achieve political, economic, intellectual and cultural individuality, is a deeply intriguing, ideationally, structurally and stylistically powerful and inspiring work, rich with ideas and arresting verbal and visual images. His focus is Africa and its Diaspora, but his thought resonates with implications far beyond Africa, into contexts of struggle for plurality of vision outside and even within the West, the global dominance of whose central theoretical constructs inspires Falola’s essay. “Ritual Archives”, oscillates between the analytical and the poetic, the ruminative and the architectonic, expressive styles pouring out a wealth of ideas, which, even though adequately integrated, are not always adequately elaborated on. This essay responds to the resonance of those ideas, further illuminating their intrinsic semantic values and demonstrating my perception of the intersections of the concerns they express with issues beyond the African referent of “Ritual Archives”. This response is organized in five parts, representing my understanding of the five major thematic strategies through which the central idea is laid out and expanded. 316 Oluwatoyin Vincent Adepoju The first section, “Developing Classical African Expressions as Sources of Locally and Universally Valid Theory” explores Falola’s advocacy for an expanded cultivation of theory from Africa created and Africa inspired expressive forms. “Epistemic and Metaphysical Integrity in Ifá”, the second part, examines his argument for a re-centering of studies in classical African thought within the epistemic and metaphysical frames of those bodies of knowledge, using the Yoruba origin Ifá system of knowledge, spiritual development and divination as an example, an illustration I analyze through my own understanding of the cognitive and metaphysical framework of Ifá. The third unit, “Falola’s Image Theory and Praxis, Image as Archive, Image as Initiator”, demonstrates Falola’s dramatization of the cognitive possibilities of works of art as inspirers of theory, exemplified by a figurine of the Yoruba origin òrìṣà cosmology, the deity Esu. This is the most poetic and one of the most imaginatively, ideationally evocative and yet tantalizingly inadequately elaborated sections of “Ritual Archives”, evoking continuities between Yoruba philosophy, òrìṣà cosmology and various bodies of knowledge across art and image theory and history, without expanding on the ideas or building them into a structure adequately responsive to the promise of the ideas projected, a foundation I contribute to developing by elucidating my understanding of the significance of the ideas and their consonance with related conceptions and issues from Asian, Western and African cultures. I also demonstrate how this section may contribute to clarification of the nature of Yoruba philosophy understood as a body of ideas on the scope of human intelligibility and the relationship between that philosophy and òrìṣà cosmology, an expansive view of the cosmos developed in relation to the philosophy. This is a heuristic rather than an attempt at a definitive distinction and is derived from the relationship between my practical and theoretical investigation of Yoruba epistemology and Falola’s exploration, in “Ritual Archives”, of a particularly strategic aspect of òrìṣà cosmology represented by Esu. The distinction I advance between Yoruba philosophy and òrìṣà cosmology and the effort to map their interrelations is useful in categorizing and critically analyzing various postulates that constitute classical Yoruba thought. This mapping of convergence and divergence contributes to working out the continuum in Yoruba thought between a critical and experiential configuration and a belief system. The fourth section, “The Institutional Imperative”, discusses Falola’s careful working out of the institutional implications of the approach he advocates of developing locally and universally illuminating theory out of endogenous African cultural forms. The fifth part, “Imagistic Resonance”, presents Falola’s effort to make the Toyin Falola Reader into a ritual archive, illustrating his vision for African art as an inspirer of theory, by spacing powerful black and white pictures of forms of this art, mainly sculptural but also forms of Epistemic Roots, Universal Routes and Ontological Roofs 317 clothing, largely Yoruba but also including examples from other African cultures, throughout the book. Except for the set of images in the appendix, these artistic works are not identified, nor does the identification of those in the appendix go beyond naming them, exclusions perhaps motivated by the need to avoid expanding an already unusually big book of about 1,032 pages of central text. I reproduce and identify a number of these artistic forms and briefly elaborate on their aesthetic force and ideational power, clarifying the theoretical formations in which they are embedded and exploring the insights they could contribute to theory beyond their originating cultures. “Ritual Archives” is particularly important for me because it elucidates views strategic to my own cognitive explorations and way of life but which I have not been able to articulate with the ideational comprehensiveness and analytical penetration Falola brings to the subject of developing theory from endogenous African cultural expressions, exemplified by Ifá and art, two of my favorite subjects

In the last 60 years of second language acquisition research, much has changed from the Critical Period Hypothesis (CPH) and the belief from Eric Lenneberg that producing second language vowels and consonants was too tricky without a first language accent (Harley, 1997). These casual remarks and observations would set in motion further extensions of CPH to help focus equal attention on second language learning. It would not be until 1987 and research conducted by Jim Flege that the world would begin to see how American college students can produce and differentiate between the close fronted /y/ and its back closed counterpart /u/ (Flege, 2005). Flege would conclude through his experiment that second language learners (L2) of French had an easier time producing a “new” vowel or vowel that is absent from their first language (L1) inventory because the habit of substitution would not be as frequent (Flege, 2005). The research that will be attempted will try to show how with more experience as a French student, students will be able to form a separate category for the high fronted close /y/, regardless of how close it is to its American English counterpart /u/, or the predictions set forth by the Learning Speech Model.

Translation refers to the process of rendering of words or text from one language to another as a means of communication that gives meaning to a linguistics discourse from source to target languages for comprehension. Film as a mode of communication is used by individuals to express their thoughts based on representations by creating the illusions through moving images. Hence, in projecting the culture of the people, translation becomes inevitable channel of communication for comprehension of cultural ideas from source to target languages. The paper aims to examine the culture of translation services in films in consonance with the considerable modes of translations: subtitling, simultaneous, documentary and source to target language translations. The study employed qualitative research that uses content analysis design with the use of textual, verbal content analysis in film. A video-film of Tunde Kelani with Yoruba cultural elements has been purposively selected for translation discourse and meanings: Thunderbolt-Mágùn. The study is hinged on Error Analysis theory as appropriately employed for cultural translation discourses. Findings revealed that wrongly used words in describing situations in the process of translation by subtitling, simultaneous type of translations are crucial aspect of filmic interactions. Also, the Yoruba cultural beliefs and traditions are significantly reflected in songs, and also serve as means of expressing the people’s emotions and opinions. These form important aspects of the filmic interactions through which the audience comprehend the messages.

AbstractObjectiveThe purpose of the present study was to examine the effects of food label nutrition colouring schemes in interaction with food category healthiness on consumers’ perceptions of food healthiness. Three streams of colour theory (colour attention, colour association and colour approach-avoidance) in interaction with heuristic processing theory provide consonant predictions and explanations for the underlying psychological processes.DesignA 2 (food category healthiness: healthy v. unhealthy)×3 (food label nutrient colouring schemes: healthy=green, unhealthy=red (HGUR) v. healthy=red, unhealthy=green (HRUG) v. no colour (control)) between-subjects design was used.SettingThe research setting was a randomised-controlled experiment using varying formats of food packages and nutritional information colouring.SubjectsRespondents (n 196) sourced from a national consumer panel, USA.ResultsThe findings suggest that, for healthy foods, the nutritional colouring schemes reduced perceived healthiness, irrespective of which nutrients were coloured red or green (healthinesscontrol=4·86; healthinessHGUR=4·10; healthinessHRUG=3·70). In contrast, for unhealthy foods, there was no significant difference in perceptions of food healthiness when comparing different colouring schemes against the control.ConclusionsThe results make an important qualification to the common belief that colour coding can enhance the correct interpretation of nutrition information and suggest that this incentive may not necessarily support healthier food choices in all situations.

The article focuses on the concept of the state in the works of the German sociologist M. Weber and his contemporary, the anarchist G. Landauer. Specifically, it is commonly thought that Weber has a unique interpretation of the state, its nature, and inalienable characteristics. This Weberian approach did not fit into any of the traditions that existed at that time in Germany (for example, represented by H. Kelsen, G. Jellinek, and O. von Gierke). However, the author of the article tries to demonstrate that three main Weberian aspects of the state — 1) the monopoly on legitimate physical violence, 2) the relationship of domination, which is accompanied by a minimum desire to obey, and 3) the chance for the regular reproducibility of these relationships — are consonant with Landauer’s concept of the state. This discovered conceptual affinity allows one to look at Weber’s sociology from new angles, without being impacted by the personal beliefs of the German scientist, who very critically treated anarchism as a socio-political movement. In the final section of the paper, the author discusses the modern project of “anarchist sociology”, which also uses Weberian methodology. The paper argues that “anarchist sociology” might be a promising social science with ts unique vision of several key sociological topics, such as domination, power, or social inequality.

The features of the presentation of the situation of drinking in the works of N. S. Leskov is discussed. It is noted that Bacchic vocabulary can perform various functions in the world of artwork. Firstly, it participates in the spatial organization of the work, “sets” the background for the development of events. Secondly, it performs a plot-modeling function, that is, forms a narrative canvas, is a key turning point of events. It is noted that, in addition to the utilitarian function, wine can be an indicator of social status, values, beliefs. The author sets a goal - to identify the features and characteristics of the names of alcohol, as well as the ethnocultural component of understanding the situation of wine drinking. Features of the name of alcohol are described: hapaks arising on the basis of compounding of the name of alcohol and consonant action or any of its characteristics; positive and negative descriptive names; transfer of the name of the alcohol to the situation and / or its result, etc. It is shown that an important feature of Leskov’s idiostyle is the representation of the Russian national character through the introduction of national customs and traditions, often presented against the background of the life characteristics of other nations, while the situation of wine drinking plays an important role in this case.

Background Considering the extensive debate that is currently taking place in Spain regarding euthanasia, it is important to examine the attitude of professionals who perform most of their duties at the bedside of these patients and their families. Objectives The aim of the present study was to present an adaptation and validation of the Euthanasia Attitude Scale and to evaluate its psychometric properties among a sample of nursing students in Spain. Research design A cross-sectional study design was conducted. Participants and research context Non-probabilistic sampling was used to recruit 396 Spanish nursing students. Methods A self-report questionnaire, including socio-demographic data and the Euthanasia Attitude Scale, were used for data collection. The psychometric properties of the Euthanasia Attitude Scale were assessed, including reliability and validity. Fit indices of the overall model were computed. Ethical considerations This study was approved by the Hospital Ethical Committee. Students were informed of the aims and procedures and provided written informed consent prior to data collection. Results The factorial solution comprised four domains and the scale demonstrated adequate internal consistency (Cronbach’s alpha = .878). For the exploratory factor analysis, the Kaiser–Meyer–Olkin index of sampling adequacy was .905 and the Bartlett’s Test of Sphericity was 2972.79 (p < .001). The initial factorial solution revealed four factors with eigenvalues of 6.78 for the first factor, 1.90 for the second one, 1.29 for the third, and 1.10 for the fourth factor. Moreover, there was a significant relationship between religiosity and the domains of the Euthanasia Attitude Scale. Discussion This study obtained a Cronbach’s alpha coefficient of .88 which is in consonance with the findings reported by other studies whereby none of the items were removed and the initial structure based on four domains was conserved, with a factorial solution that explains 52.79% of the total variance. The displacement of some items of the domain may be explained by certain religious and/or cultural components as, in accordance with other studies, people with firm religious beliefs are more inclined to refuse euthanasia. Conclusion According to the findings of this study, the Euthanasia Attitude Scale is a reliable and valid instrument to measure the attitudes toward euthanasia in a sample of Spanish nursing students. This Spanish adaptation will be valuable in future studies examining the attitude and implication of nurses, understanding that nurses are key figures in the euthanasia debate.

ORIGINAL SIN AND THE FALL: Five Views by J. B. Stump and Chad Meister, eds. Downers Grove, IL: IVP Academic, 2020. 200 pages. Paperback; $24.00. ISBN: 9780830852871. *The doctrine of original sin has been controversial since its earliest articulation by Augustine of Hippo in the fourth century, and it remains a provocative source of debate for Christian theologians in our time. Controversy surrounding the doctrine has only intensified as a scientific and evolutionary framework has come to characterize modern thinking. Original Sin and the Fall: Five Views provides a forum in which representatives from different Christian traditions are able not only to articulate their own perspectives on original sin and the Fall, but also to respond to the views presented by others in the volume. *Hans Madueme articulates one approach to the doctrine of original sin and the Fall from within the Reformed tradition, an "Augustinian-Reformed" perspective. While he states in the beginning of the essay that he developed his approach "with an eye to recent scientific challenges," he does not engage in a sustained way with information from scientific discourses (p. 12). Instead, he points out some of the shortcomings he perceives in theological accounts of original sin that attempt a synthesis with evolutionary accounts of the world, and he argues that theology should not be too quick to conform to deliverances from the sciences since "scientific consensus is a moving target" (p. 33). Madueme asserts the priority of biblical exegesis and theological evidence, which he views as affirming a historical, cosmic Fall, imputing moral corruption and guilt. Madueme is compelling in this essay in his identification of the many potential pitfalls inherent to the task of reconciling a theological approach to original sin with the current scientific consensus. However, the essay leaves one desiring more work from Madueme to reconcile his rejection of contemporary science with his belief in the unity of scientific and theological truths, since, as he affirms, all truth comes from God. *Continuing in the Reformed vein, Oliver Crisp presents a "moderate" approach to original sin and the Fall that he describes in terms of "dogmatic minimalism" (p. 37). This means that Crisp affirms "as 'thin' an account [of original sin] as is doctrinally possible" (p. 37) while still being consonant with his broader theological commitments. For Crisp, being afflicted by original sin means that every human (except for Christ) has a "morally vitiated condition," and yet does not bear the burden of inherited guilt. Crisp argues that the notion of inherited guilt is "monumentally unjust," and that humans should be held culpable only for actions that "they themselves perform or to which they are party" (p. 47). Crisp argues that one benefit of his approach is that one can hold it in tandem with a variety of different beliefs about human origins and the historicity of the Genesis account. The rejection of inherited guilt is perhaps the least persuasive aspect of Crisp's essay. Though he affirms that all of humanity is metaphysically united, he rejects the notion that this requires a belief in shared guilt. To defend this point, he uses the example of a child born into a family of slaves and argues that the child born into this plight "is not responsible for being born a slave" (p. 41). However, it is odd that Crisp used this example instead of the example of the child born into a family of enslavers. Does not the child born into an enslaving family, who benefits from the system of slavery, bear some culpability for it, even if only passively? *Joel Green's contribution draws from his expertise in biblical studies and is written from a Wesleyan perspective. He argues that Wesley viewed the doctrine of original sin as "essential to the theological grammar of Scripture and life" (p. 56). While Wesley emphasized the impairment of human nature, he did not embrace the notion of total depravity, arguing instead that God's work of healing has begun within the human race. Green shifts next to reflect on the significance of Adam and Eve's sin from the perspective of Second Temple Jewish texts. He argues that evidence of belief in original sin cannot be found in these texts, and suggests that this is significant in terms of understanding the mindset of New Testament writers who may have been influenced by them. Green then turns to the New Testament. He argues that in Romans 5, Paul is not interested in developing a doctrine of original sin. Instead, Paul seeks to establish the equal status of Jews and Gentiles before God (p. 70). Finally, Green assesses Genesis 1-3, arguing that these chapters also do not provide a foundation for the doctrine of original sin, although they do reveal a belief in the pervasiveness and heritability of sin, "not in the sense of passing sin down biologically but in the sense of pattern and influence" (p. 73). In his conclusion, Green argues that Wesley refused to choose between Scripture and the "book of nature," that is, the natural sciences. He uses this as inspiration to briefly suggest a way of maintaining belief in the Fall while also acknowledging the evolutionary history of Homo sapiens. Green's essay is helpful in that its reflection on original sin is explicitly in dialogue with insights from evolutionary biology, making this a needed contribution, given the popular perception that evolution has disproven the doctrine. *Andrew Louth provides a nuanced account of an Eastern Orthodox approach to thinking about inherited sin. He first clarifies that part of the dissonance between Western and Eastern thinking about inherited sin can be explained in terms of problems of translation. He notes, "The term original sin (peccatum originale) belongs to a particular Western context; nor is it easy to translate into Greek" (p. 79). A central insight of Louth's essay is his thesis that Western theology begins from the point of view of the Fall and becomes narrowly focused on the notion of redemption. In contrast, he argues, Eastern theology begins from creation and culminates in deification. Eastern Christians view sin through a cosmic lens, and fallen humanity not in terms of inherited guilt but in terms of suffering the effects of the inheritance of death. To illustrate his arguments about the differences between Western and Eastern approaches to sin, Louth juxtaposes the writings of Athanasius and Anselm. He then examines the works of Sergii Bulgakov and Dumitru Stăniloae and argues that they continue the trend of viewing sin in the context of creation and deification. The final section of Louth's essay addresses the sinlessness of Mary via Bulgakov's approach to the issue. This aspect of his essay is particularly welcome since only one other essay (Oliver Crisp's) in the volume mentions Mary in relation to the doctrine of original sin. While Louth's argument that the West focuses narrowly on the Fall-redemption arc could perhaps be challenged, his essay nevertheless illuminates important differences in emphasis between Eastern and Western Christian thinking about sin and makes a crucial contribution to the conversation. *Tatha Wiley, in the so-called reconceived view, draws from the theology of Bernard Lonergan, S.J., to develop an exorcising approach to the doctrine of original sin. Wiley takes seriously the ways in which the traditional articulation of the doctrine has lost credibility in the contemporary age. She suggests that this is a result of its dissonance with modern biblical scholarship and evolutionary biology, and its history of being used to deny the goodness of humanity and sexuality. Wiley emphasizes the time-bound nature of all human understanding, and the fact that theological doctrines will inevitably reflect the historical frameworks in which they are articulated. In the current age, Wiley argues, this requires us to take seriously the scientific context in which we live, as well as our "authentic values" (p. 106). In her recasting of the doctrine, Wiley suggests via Lonergan that the "root sin" of humanity is "sustained unauthenticity" (p. 124). Wiley's contribution is compelling in its boldness. Rather than suggesting a few minor tweaks to the doctrine, she presents a rigorous rethinking of it. Wiley's essay is also valuable in that it addresses the gendered effects of the doctrine's history, and is the only essay in the volume to do so. *Original Sin and the Fall: Five Views is a thought-provoking treatment of one of the most debated aspects of Christian theology. On the whole, the book will likely be useful for professional theologians, students of theology at the graduate and undergraduate levels, pastoral ministers, and interested lay people. The "Responses" portion of the book was especially engaging, as the authors were quite candid in terms of assessing the lines of divergence in the group. The book provides thoughtful approaches to a difficult theological puzzle in which clear positions are established, not only from diverse points of view without apology, but also with genuine efforts to understand and accurately represent the positions of the others. Given the brevity of the volume, there were inevitably many unanswered questions evoked. Those familiar with theological discussions surrounding original sin will likely wish for more-thorough engagement with the challenges raised by evolutionary biology, as well as more reflection on recent shifts in thinking about evolution expressed in the extended evolutionary synthesis. These developments are friendlier to theological intuitions about inherited sin. *Reviewed by Megan Loumagne Ulishney, Postdoctoral Research Fellow, Theology and Religious Studies, University of Nottingham, Nottingham, UK NG7 2RD.

The article deals with conceptual ideas and orientators of Northern American model of adult education. It is substantiated, that Nothern American model of adult education is based on the following philosophical directions: liberalism, progressivism, behaviorism, humanism, radicalism, constructivism. Liberalism has ancient roots and comes from the fact that since man is the real source of progress in society, it is necessary to ensure his rights and freedoms, providing equal access to education regardless of social status and well-being. The basic principle of liberal education is singled out, in particular, to develop a personality that is consonant with the purpose of a liberal education in ancient times - the education of citizens who can become active participants in a democratic society. It is proved that non-formal adult education should be continuous, focus on the development of intellectual abilities, be accessible to all sections of the population, and its content must meet their needs. It was found out that the historical roots of the philosophy of progressivism associated with progressive political movement in society and education. Its basis is the concept of interaction between education and society, empirical theory of education democratization of education. It was found out that behavioral direction, whose founder was John Watson, appeared in the USA in the early XX century. Based on the theory of Pavlov's conditioned reflexes, his supporters (J. Watson, B. Sninner E. Thorndike) examined personality as a set of behavioral responses to stimuli of the environment. It is identified that the purpose of adult education - behavior modification adult-oriented changes in humans. It was proved, that unlike behaviorists, representatives of humanistic direction (J. Brown, Johnson, Maslow, M. Knowles, K. Rogers, etc.) considered man independent, active, open to change and self-actualization person. It was stressed, that the founders of the radical trend, based on theories of anarchism, marxism, socialism, considering education in general and adult education, in particular, as an important mechanism to achieve radical changes in society. It updates the social role of non-formal adult education, because it requires critical thinking and personal participation in these changes. It was found out, that according to philosophy of constructivism person is unique in his/her vision of the world, beliefs, outlook because he/she is able to construct his/her personal understanding of reality. A teacher is not just a transmitter of knowledge,he/she serves as the consultant, moderator, facilitator. The analysis of scientific literature showed that adult education in the USA has evolved with the development of society, and has a long history and some traditions, mainly seen as informal adult education, aimed at self-improvement of adult to meet his/her educational needs; mechanism of civil society formation.

Abstract:The family plays a crucial role throughout the child’s life, being responsible for raising him/her according to certain values, beliefs, attitudes, and behaviors accepted both in the family and respective society/culture. Specifically, parent-child relationship is proved to affect interpersonal skills and relationships, behaviors, academic achievement and professional, amongst others. Research shows that for a healthy, positive, and adaptive development, a close, warm, supportive, and accepting parent-child relationship should have place. In this research, it was aimed to analyze parent–child relationships in a very specific and idiosyncratic context that has been under lots of recent economic, social, cultural, and, we assume, familiar changes and that has been understudied: United Arab Emirates. Concretely, we explored Emirati parents’ perceptions on seven main dimensions of parent–child relationships: parental support and satisfaction, involvement, communication, limiting setting, autonomy and role orientation. The participants were 122 Emirati parents, mostly mothers (73.8%) and married (96.3%), with ages between 21 and 63 years old (M=35.98, SD= 9.172), and with different levels of education (50% of the parents have a bachelor degree). The instrument used was the Parent-Child Relationship Inventory (PCRI), a standardized instrument published by the Western Psychological Services that integrates 78 items with a 4-point agreement Likert scale, divided by the dimensions previously presented plus a validity indicator (social desirability). All the questionnaires were individually administered, and descriptive and correlational analyses were performed to understand Emirati parents’ attitudes towards their children and explore how the PCRI dimensions interrelate. Overall, Emirati parents perceive themselves as satisfied, involved and communicative with their children, meanwhile they face some difficulties in establishing limits and promoting autonomy, and tend to accept and apply within their families traditional gender roles. The dimensions of the PCRI exhibit a global pattern of positive and moderate intercorrelation, consistent with the theoretical background of this instrument.Keywords: Parent-Child relationship; United Arab Emirates; Parent-Child Relationship Inventory (PCRI).Resumen:RELACIONES PADRE-HIJO EN LOS EMIRATOS ÁRABES UNIDOS (EAU)La familia juega un papel fundamental en la vida del niño, siendo responsable por criarlo conforme valores, creencias, actitudes y comportamientos aceptados en la familia y sociedad. La relación padres-hijos afecta las habilidades interpersonales y relaciones, comportamientos, rendimiento académico y profesional. Estudios muestran que, para un desarrollo saludable, positivo y adaptativo, es necesario una relación cerca, cálida, de apoyo y aceptación. Esta investigación analizó las relaciones entre padres y hijos en un contexto muy peculiar tras muchos cambios economicos, sociales, culturales y familiares, que han sido poco estudiadas: los EAU. En concreto, hemos explorado las percepciones de los padres en siete dimensiones de las relaciones entre padres e hijos: apoyo y satisfacción de los padres, participación, comunicación, establecimiento de límites, autonomía y orientación del rol parental. Fueron inquiridos 122 personas, en su mayoría madres (73,8%), casados (96,3%), con edades entre 21 y 63 años (M=35.98, SD=9,172), y con diferentes niveles de educación (50% de los padres tienen un título de grado). Se utilizó el Parent-Child Relationship Inventory (PCRI), un instrumento estandarizado publicado por Western Psychological Services que integra 78 items con una escala de acuerdo Likert de 4 puntos, entre las dimensiones anteriormente presentadas, además de un indicador de validez (deseabilidad social). Todos los cuestionarios fueron administrados individualmente, y análisis descriptivas y de correlación se realizaron para comprender las actitudes de los padres a sus hijos y explorar cómo las dimensiones del PCRI se interrelacionan. En general, los padres se perciben como satisfechos, participativos y comunicativos con sus hijos, mientras enfrentan algunas dificultades en el establecimiento de límites y la promoción de autonomía, y tienden a aceptar y aplicar dentro de sus familias los roles de género tradicionales. Las dimensiones del PCRI exhiben un patrón global de intercorrelación positiva y moderada, en consonancia con el marco teórico de este instrumento.Palabras claves: Relaciones padre-hijo; Emiratos Árabes Unidos (EAU); Parent-Child Relationship Inventory (PCRI).

The DebateQuestion 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that undermine moderate Muslims? Perhaps there is a lack of clarity about who the moderate Muslims are. In your view, who are these moderate Muslims and what are their beliefs and politics? GEF: Who is a moderate Muslim? That depends on whom you ask and what that person’s (or government’s) agenda is. Moderate is also a quite relative term, understood differently by different people. For our purposes here, let’s examine two basically different approaches to this question: an American view and a Middle Eastern view of what characterizes a moderate Muslim. Most non-Muslims would probably define a moderate Muslim as anyone who believes in democracy, tolerance, a non-violent approach to politics, and equitable treatment of women at the legal and social levels. Today, the American government functionally adds several more criteria: Amoderate Muslim is one who does not oppose the country’s strategic and geopolitical ambitions in the world, who accepts American interests and preferences within the world order, who believes that Islam has no role in politics, and who avoids any confrontation – even political – with Israel. There are deep internal contradictions and warring priorities within the American approach to the Muslim world. While democratization and “freedom” is the Bush administration’s self-proclaimed global ideological goal, the reality is that American demands for security and the war against terror take priority over the democratization agenda every time. Democratization becomes a punishment visited upon American enemies rather than a gift bestowed upon friends. Friendly tyrants take priority over those less cooperative moderate and democratic Muslims who do not acquiesce to the American agenda in the Muslim world. Within the United States itself, the immense domestic power of hardline pro-Likud lobbies and the Israel-firsters set the agenda on virtually all discourse concerning the Muslim world and Israel. This group has generally succeeded in excluding from the public dialogue most Muslim (or even non-Muslim) voices that are at all critical of Israel’s policies. This de facto litmus test raises dramatically the threshold for those who might represent an acceptable moderate Muslim interlocutor. The reality is that there is hardly a single prominent figure in the Muslim world who has not at some point voiced anger at Israeli policies against the Palestinians and who has not expressed ambivalence toward armed resistance against the Israeli occupation of Palestinian lands. Thus, few Muslim leaders enjoying public legitimacy in the Muslim world can meet this criterion these days in order to gain entry to the United States to participate in policy discussions. In short, moderate Muslimis subject to an unrealistic litmus test regarding views on Israel that functionally excludes the great majority of serious voices representative of genuine Muslim thinkers in the Middle East who are potential interlocutors. There is no reason to believe that this political framework will change in the United States anytime soon. In my view, a moderate Muslim is one who is open to the idea of evolutionary change through history in the understanding and practice of Islam, one who shuns literalism and selectivism in the understanding of sacred texts. Amoderate would reject the idea that any one group or individual has a monopoly on defining Islam and would seek to emphasize common ground with other faiths, rather than accentuate the differences. Amoderate would try to seek within Islam the roots of those political and social values that are broadly consonant with most of the general values of the rest of the contemporary world. A moderate Muslim would not reject the validity of other faiths. Against the realities of the contemporary Middle East, a moderate Muslim would broadly eschew violence as a means of settling political issues, but still might not condemn all aspects of political violence against state authorities who occupy Muslim lands by force – such as Russia in Chechnya, the Israeli state in the Palestine, or even American occupation forces in Iraq. Yet even here, in principle, a moderate must reject attacks against civilians, women, and children in any struggle for national liberation. Moderates would be open to cooperation with the West and the United States, but not at the expense of their own independence and sovereignty.

The DebateQuestion 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that undermine moderate Muslims? Perhaps there is a lack of clarity about who the moderate Muslims are. In your view, who are these moderate Muslims and what are their beliefs and politics? GEF: Who is a moderate Muslim? That depends on whom you ask and what that person’s (or government’s) agenda is. Moderate is also a quite relative term, understood differently by different people. For our purposes here, let’s examine two basically different approaches to this question: an American view and a Middle Eastern view of what characterizes a moderate Muslim. Most non-Muslims would probably define a moderate Muslim as anyone who believes in democracy, tolerance, a non-violent approach to politics, and equitable treatment of women at the legal and social levels. Today, the American government functionally adds several more criteria: Amoderate Muslim is one who does not oppose the country’s strategic and geopolitical ambitions in the world, who accepts American interests and preferences within the world order, who believes that Islam has no role in politics, and who avoids any confrontation – even political – with Israel. There are deep internal contradictions and warring priorities within the American approach to the Muslim world. While democratization and “freedom” is the Bush administration’s self-proclaimed global ideological goal, the reality is that American demands for security and the war against terror take priority over the democratization agenda every time. Democratization becomes a punishment visited upon American enemies rather than a gift bestowed upon friends. Friendly tyrants take priority over those less cooperative moderate and democratic Muslims who do not acquiesce to the American agenda in the Muslim world. Within the United States itself, the immense domestic power of hardline pro-Likud lobbies and the Israel-firsters set the agenda on virtually all discourse concerning the Muslim world and Israel. This group has generally succeeded in excluding from the public dialogue most Muslim (or even non-Muslim) voices that are at all critical of Israel’s policies. This de facto litmus test raises dramatically the threshold for those who might represent an acceptable moderate Muslim interlocutor. The reality is that there is hardly a single prominent figure in the Muslim world who has not at some point voiced anger at Israeli policies against the Palestinians and who has not expressed ambivalence toward armed resistance against the Israeli occupation of Palestinian lands. Thus, few Muslim leaders enjoying public legitimacy in the Muslim world can meet this criterion these days in order to gain entry to the United States to participate in policy discussions. In short, moderate Muslimis subject to an unrealistic litmus test regarding views on Israel that functionally excludes the great majority of serious voices representative of genuine Muslim thinkers in the Middle East who are potential interlocutors. There is no reason to believe that this political framework will change in the United States anytime soon. In my view, a moderate Muslim is one who is open to the idea of evolutionary change through history in the understanding and practice of Islam, one who shuns literalism and selectivism in the understanding of sacred texts. Amoderate would reject the idea that any one group or individual has a monopoly on defining Islam and would seek to emphasize common ground with other faiths, rather than accentuate the differences. Amoderate would try to seek within Islam the roots of those political and social values that are broadly consonant with most of the general values of the rest of the contemporary world. A moderate Muslim would not reject the validity of other faiths. Against the realities of the contemporary Middle East, a moderate Muslim would broadly eschew violence as a means of settling political issues, but still might not condemn all aspects of political violence against state authorities who occupy Muslim lands by force – such as Russia in Chechnya, the Israeli state in the Palestine, or even American occupation forces in Iraq. Yet even here, in principle, a moderate must reject attacks against civilians, women, and children in any struggle for national liberation. Moderates would be open to cooperation with the West and the United States, but not at the expense of their own independence and sovereignty.

IntroductionAccording to modern scholars (N. Maslova, B. Astafiev), one of the important reasons for the global planetary crisis, including modern educational system in particular, is violation of the conformity of nature principles in the process of perception and cognition of the world, which is conditioned by the advantages of the development of logical and rational thinking and insufficient development of figurative, spiritual-intuitive thinking in the contemporary school of all levels.The modern system of education at all levels (school, higher education, postgraduate studies, and doctorate) is aimed primarily at the development of mechanisms of the left hemisphere that are rational, logical thinking, and analytical perception of reality.Such a one-way orientation leads to inhibition of right-sided processes, does not contribute to the development of creativity, disclosure and activation of the spiritual and intuitive capabilities of the individual, as well as to alienation of individual from the World, loss of personal sense of integrity, unity with the World; that is, to the disharmony of individual with his/her own nature and environment.Personal development of an individual in modern conditions takes the form of "Homo technicus" ("technical person"), "Homo informaticus" (“informational and technogenic person”), "Нomо соnsumens" (“person who consumes”), "Reified man" ("material surplus person"), "Nomo Festivus" ("person who has fun") (Butenko, 2017). As a result, a person with a technocratic, rational thinking, pragmatic and consumer attitude towards the world is brought up, and as a consequence, harmony in the "man-man", "man-nature", "man-society", "man-universe" systems, and correspondingly, the equilibrium in the integrated information-energy system interaction "Man – Society – Earth –Universe" are violated.Approach In contemporary education of all levels, high ontological and existential goals are not set, and not enough attention is paid to the spiritual and mental health of the individual, in particular to problems of spiritual self-knowledge, self-development, self-regulation and self-realization, thus leading to the formation of consumer psychology, dominance of pragmatic values, loss of spirituality, upbringing of a human – destroyer, a soulless person, but not a creator.One of the ways out from the planetary global crisis in the area of a contemporary education in particular, is the noosphereization of education, the imperative task of which is formation of the noospheric individual, actualization of his/her spiritual and intuitive potential, training of the noosphere integral harmonious bioadequate environmentally healthy mindset, which is based on a conscious total ownership of logical (left cerebral hemisphere) and creative, spiritual-intuitive (right cerebral hemisphere) thinking that, due to correspondence with both huamn nature and the laws of the cosmoplanetary world, will provide the individual with possibilities to adequately and fully (at the information and energy levels) perceive and recognize the surrounding world, and to interact with it on a spiritual basis.Results and Discussion The problem of intuition always remains relevant throughout the history of mankind. Among the scholars of the late XX century - beginning of the XXI century the problem of intuition and harmonization of the activity of the left and right hemispheres of the brain has been studied by such researchers as G. Kurmyshev, N. Maslova, Osho Bhagwan Sri Rajneesh, I. Smokvina and others. Modern psychophysiological science explains the nature of intuitive thinking and cognition: the human mind combines the ability to integrate and develop both intellectual and intuitive knowledge that modern scientists associate with the activity of the left and right cerebral hemispheres. According to psychological science, the two hemispheres of the brain cognize and reflect the surrounding world differently and, thereafter transform information in their own ways. The left hemisphere "sees" objects as discrete, separated; it is responsible for logic and intellect, verbal thinking, application of sign information (reading, counting, language), and is characterized by the ability for logical, rational, mathematical, and scientific thinking. The right hemisphere binds objects into a single whole; it is responsible for emotions, creative thinking, intuition (unconscious processes). Thanks to the right hemisphere, a holistic image of the world is formed, and the left hemisphere gradually collects the model of the world from separate, but carefully studied details. "Left- hemisphered" thinking is associated with the ability for consistent, step-by-step cognition, which has respectively analytical rather than synthetic character. "Right- hemisphered" thinking is linked to the ability for integral, voluminous and complete cognition, space spatial immediate perception of the world in all of its information-energy interrelations and interactions.Logic and intuition, rational and intuitive paths – are different aspects of the unified process of cognition, and if the intellect can be regarded as the earthly beginning in humans, then intuition – is a spiritual primary source, a phenomenon of nonlinear, unearthly thinking, the logic of the Higher Being, the logic of the Almighty. As was very wittily pointed out by Osho Bhagwan Shree Rajneesh, logic – the way our mind cognizes our reality, intuition – is how the spirit passes through the experience of reality (Maslova, 2006). Therefore, logic and intuition are two mutually conditioned mechanisms of scientific cognition that supplement and do not exist in isolation from one another. If the function of intuition in this interaction lies in creative discoveries, inventions, awareness of the true essence of things and phenomena, then the task of the scientific method, acting as an assistant of intuition, is to endeavor to comprehend new ideas, explain them from the point of view of earth science at the logical level, and "adapt" to our reality.Given this, rational and intuitive paths must complement, enrich and explain each other, interact in sync, in synthesis.Intuition is an organic component of the spiritual and psychic nature of the individual. Therefore, the problem of the development of intuition and harmonization of the discourse-logical and spiritual-intuitive components of thinking is extremely important at all levels of contemporary education. This is especially true for student youth, since students are the future spiritual and creative potential of the country, and therefore it is extremely important to reveal and develop their spiritual and intuitive abilities, to harmonize their mental-spiritual sphere, which promotes spiritual self-healing of both the individual and the environment, and harmonization of relations in the world. In the context of the modern information and energy paradigm, intuition is considered as a special mental state of a highly spiritual person, in which he/she deliberately initiates informational and energetic contact with any object of the Universe, in the physical or subtle world, "connects" to its information field, "reads out", "decrypts" and analyzes necessary information. This information-energy interaction is perceived by the individual as the process of connection, merging with the object being studied, which enables instant cognition of its true essence (Smokvina, 2013). As the analysis of the literature on the research problem testifies, if the activity mechanisms of the left hemisphere of the brain are relatively studied in modern science, the problems of the individual’s intuitive updating potential and harmonization of the activity of logical and intuitive cognitive processes are being investigated.According to many scholars, the ability for intuition is inborn in every human; however, unfortunately, in most people it is in a latent state. And only due to intense conscious work of the individual regarding their own spiritual self–cognition and self–perfection, one can discover and develop personal spiritual and intuitive abilities.According to the results of our theoretical study the general conditions contributing to the disclosure and development of intuition are as follows: (Tyurina, 2017) • Ability to cope with one’s own passions, emotions, feelings, thoughts, and achievement of the state of internal silence, voicelessness;• Formed self-motivation for spiritual self–cognition and self–perfection;• Achievement by the individual of the corresponding spiritual level: the higher the spirituality of the human, the more clearly his/her ability is expressed to obtain a higher spiritual knowledge: information and energy interaction, contact with higher levels of psychic reality;• Conscious desire, willingness of the individual to use intuitive cognition that helps overcome information-power resistance, the barrier that exists between a subject and an object, helps create harmony, assonance, interaction with the object being studied;• Intuitive human confidence: deep inner belief in personal intuitive capabilities and ability for intuitive cognition and self-cognition;• Humanistic orientation of the individual and his/her internal psychological properties such as: altruism, active love for all living beings on the Earth, empathy, ability to express compassion, care, and self-consecration, conscious desire to live in harmony with oneself and the world;• Nonjudgmental practice, which consists of the ability of a person to abandon assessments, classifications, analysis, which creates favorable conditions for immersion into the information space around us, makes it possible to connect to the information-energy field (biofield) of the object being studied;• Sense of inner unity with the world, awareness of oneself as a part of mankind, of the Earth, of the Universe, and a feeling of deep responsibility for the world and for ourselves in the world;• Striving for personal self-realization for the benefit of the cosmoplanetary world.In our opinion, the ways of actualization of intuition and harmonization of the activity of logical and intuitive components of the process of cognition should be attributed to the following (Tyurina, 2018):• Concentration, concentration of human consciousness of the subject being studied, deep and thorough knowledge of it.Psychological mood, deep concentration, focus of human consciousness on the subject of research lead to intuitive penetration into its essence, comprehension of the subject of study as if "from within." An intuitive act of cognition is the result of a huge concentration of all human efforts on a particular problem, deep and thorough knowledge of it, mobilization of all its potencies. In particular, for almost 20 years, D. Mandeleev worked continuously on the systematization of chemical elements, and only after that he "saw" his periodic system of elements in his dream. At academician M. Shchetynin school students spend 21 days (6 lessons daily) studying only one academic discipline for the purpose of deep penetration into its essence - information-energy merger, connection with the subject being studied, into a single whole, that is, achieving an intuitive level of comprehension.• Spiritual practices (prayer, meditation).Prayer and meditation are effective ways of spiritualizing a person, awakening and activating his/her intuitive potential. Through prayer, meditation a person learns to adjust to nature and Cosmos, eternity and infinity, the World Harmony, reaches consonance with the World, and permeates its inner essential depth with the heart.It is believed that it is prayer that promotes the spiritual purification of both the human soul and the surrounding world. During a heart-warming prayer a human comes to enlightenment and spiritual enlightenment, intuitive enlightenment.In the process of prayer, meditation, the right and left hemispheres of the brain begin to work synchronously, which makes the brain function in resonance with the Field of Consciousness or the Field of Information - Noosphere.• Spiritual processing of the corresponding religious, spiritual and philosophical sources, fine arts, classical music, information-energy interaction which raises the spiritual level of an individual, awakens his/her intuitive abilities.Spiritual literature is an important way of discovering and developing intuition and harmonizing the activity of intuitive and logical components of thinking, since information and energy interaction with spiritual literature contributes to individual’s spiritual growth, disclosure and development of intuition, and harmonization of personal intuitional and intellectual sphere.It should be noted that various forms of art, in particular, visual and musical, play a special role in the process of disclosure and development, intuition, harmonization of the logical and figurative, spiritual and intuitive perception of reality.The spiritual potential of art is, first of all, that in itself, creating spiritual values, spiritualizes a person, and interprets personality as a phenomenon of a global planetary-cosmic nature. True art has an ecumenical, cosmic dimension. The best masterpieces of world art transfer the idea of unity of humans with the world, their harmonious interaction.The creativity of great artists contributes to the disclosure and development of the personality's spirituality, the heart's perception of the world, the cultivation of the Cosmic Worldview, and directs the person to high ideals.Musical art is one of the most important means of revealing and developing intuition, harmonizing its spiritual and intuitive basis.The results of research by modern scholars show that classical, spiritual music activates the spiritual-intuitive sphere, harmonizes the person, gives a sense of joy and rest, and helps to restore spiritual and mental balance.It has been scientifically proven that classical musical compositions based on the perfection of harmony and rhythm, especially the works of J. Bach, L. Beethoven, J. Brahms, A. Vivaldi, G. Handel, F. List, F. Mendelssohn, A. Mozart, S. Rakhmaninov, O. Scriabin, P. Tchaikovsky, F. Chopin, F. Schubert, R. Schumann and others have a positive effect on the individual on the spiritual, mental and physiological levels, since classical music relates mainly to the natural rhythms of the human body. This music causes not only positive emotions, but also represents a powerful energy force that inspires humans and the world: makes a person more perfect and the world more beautiful.Consequently, fine arts, classical music, contribute to the disclosure and development of the spiritual and intuitive potential of the individual, to harmonization of his/her intuitive-intellectual sphere; they help the person to grow spiritually and be filled with high spiritual energy, accordingly, to change, and improve the natural and social environment.- Bioadequate REAL-methodology of noosphere education (N. Maslova), in which stages of relaxation (accumulation of information, work of the right creative hemisphere in a state of rest), alternating with stages of activity (training of the left hemisphere: logic, analysis, synthesis of information) are presented. As a result, the work of the left and right cerebral hemispheres is synchronized, which promotes harmonization of consciousness, carries a beneficial influence on the spiritual, mental, social and physical health of the student's personality.The fundamental characteristics of the bioadequate method of noospheric education are:1. Health preserving - does not violate the nature of perception, processing and preservation of information.2. Corrective - restores the natural genetic sequence of work with the information and health of the student and the teacher.3. Developing - improves the body's reserves.4. Harmonizing - integrates all systems of the body and personality (Vernadsky, 2002).According to studies of the neuropathologist I. Smokvinova, PhD, bioadequate methods of noosphere education, taking into account the physiological and informational and energy resources of the individual, contribute to the harmonization of the work of the left and right cerebral hemispheres, awaken higher feelings, recharge with life energy, teach the ability to direct vitality to the realization of one’s own higher potential, which also has a beneficial effect on the spiritual, mental and physical health of the individual. Moreover, due to the application of a bioadequate technique, psychological and physiological stress is eliminated, and a positive emotional mood is created that heals the body and the student's psychics (Osho, 2000). According to N. Maslova, holistic thinking contributes to the acquisition of basic energy, biologically adequate to livelihoods programs (Kurmyshev, 2013).Many independent groups of scientists (teachers, psychologists, physicians, biologists) have proved that noosphere education, harmonizing the left and right hemispheres thinking, has a healing effect on the body of both the student and the teacher, contributes to the development of natural creativity.Practical valueResults of our study can be used in lectures and practical classes with students in medical psychology, psychology of creativity, social, general, pedagogical psychology, pedagogy (sections of didactics, spiritual and moral education), sociology, philosophy, etc.ConclusionsThus, the actualization of the spiritual and intuitive potential of the individual and the harmonization of the activity of the left and right cerebral hemispheres stimulates the disclosure of spiritual and creative abilities of the individual, fills the individual with spiritual energy, and the person becomes a source of spiritualization of himself/herself and the world, thus contributing to the spiritual and psychological improvement of society, humanity, and civilization in general, since at the information-energy level, "Man - Society - Earth - Universe" this is the only cosmoplanetary organism, all parts of which are mutually interconnected, interact and stipulate with one another. We consider that it is important in the future to develop appropriate special disciplines for all the sections of modern school and keep working in the direction of developing and incorporating into the content of the curricula, relevant pedagogical technologies aimed at the disclosure and development of the intuitive-mental sphere of the individual

Undoubtedly, apocalyptic literature is among the difficult literature to understand and to interpret due to its literary genre and mode of communication which is often in the form of visions. Though weird symbols and images shrouded in secrets and coded language are the content of these visions, the literature [those in the Judeo-Christian Scriptures] has been both an inspiration and a mystery to Christians in particular and Ghanaian Christians in general. Apart from serving as a motivational tool for Christians to know that true authority and power belongs to God, and among others, the literature also offers hope to Ghanaian Christians of the impending judgment at the end of this age. Though the literature has not been rightly handled by some Ghanaian pastors and Christians, the unending effect has made people hope in the Lord. This paper, therefore, contributes to the general knowledge of apocalyptic literature and accentuates how its message in the Judeo-Christian scriptures have greatly influenced the beliefs, lifestyle, and thought pattern of Ghanaians in general, and contemporary Christianity in Ghana, in particular; making them live in consonance with the message of the biblical apocalyptic literature which encourage them to develop a certain kind of belief, thought pattern, and lifestyles different from an ordinary individual, and not otherwise. Keywords: Apocalyptic literature, apocalypse, apocalypticism, apocalyptic eschatology, Ghanaian Christianity

Het doet goed wanneer je proefschrift echt gelezen wordt. En ik voel me vereerd met de opmerking van Astrid Souren dat mijn boek haar anders heeft laten kijken naar de krant. In haar recensie is echter ook een aanzienlijk misverstand geslopen. Zij heeft de indruk dat ik de centrale stelling – beleidsdiscoursen vormen onze beleving van problemen – niet toets, maar alleen wil bevestigen en wil illustreren met mijn proefschrift. Deze conclusie trekt zij op grond van p. 35: daaruit zou blijken dat ik alleen die uitingen over geluid onderzoek 'die aansluiten bij het dominante politieke discours'. Dat zou inderdaad toetsend noch explorerend zijn. Op p. 35 staat echter dat het onderzoek zich alleen richt op vliegtuiggeluiden en niet op de gehele geluidsomgeving waarbinnen vliegtuiggeluiden optreden. Daarmee volg ik inderdaad de afbakening die het Nederlandse beleid maakt. Maar die afbakening betreft het object van onderzoek – vliegtuiggeluid – en niet mogelijke betekenissen daarvan. Zoals in dezelfde alinea ook staat, hoeven burgers die afbakening zelf niet te maken. Zij zijn vrij om vliegtuiggeluiden op allerlei manieren te beschrijven. Burgers kunnen de beleidsmatige afbakening overnemen (dat noem ik consonantie), deels overnemen en deels verwerpen (dat noem ik dissonantie) of vanuit een heel ander discours interpreteren (dit noem ik autonomie). Deze drie mogelijkheden zijn gelijkwaardig onderzocht. Ik heb uitingen van burgers over vliegtuiggeluiden verzameld die wel én uitingen die niet in beleidsprocessen tot stand zijn gekomen: inspraakreacties, hinderklachten, ingezonden brieven en interviews. Ook binnen elke bron heb ik gestreefd naar zo groot mogelijke diversiteit. Op die manier is het mogelijk om consonante, dissonante en autonome uitingen op te sporen. Het blijkt dat de meeste uitingen het beleidsdiscours (op onderdelen) reproduceren. Uit mijn analyse had ook naar voren kunnen komen dat burgers het geluid overwegend anders beleven dan in het beleid besloten ligt. Het onderzoek bevat voorbeelden daarvan.

Bidayuh Pantun or Patun remains a under researched topic in Borneo studies and language research due to the difficulties associated with obtaining critical, poetic information in oral culture, language variations and societal mobility. Existing data from anthologies however provide little detail about the instrinsic and extrinsic features ascribed to the poem by the people who produce and use them. This paper attempts to explore patun from the Jagoi community. In this study, the structural aspects, themes and moral values of 47 patun from the Jagoi community were analysed. The initial explanations suggested by the poet were further analysed to determine the various structural features to place it alongside existing mainstream lyric poetry. The analysis of the intrinsic features showed that good rhythmic patun has four to six words per line and eight to 12 syllables per line, and the final syllables of each line has assonance and consonance patterns of a-a-a-a and a-b-a-b. The themes of the patun include love, advice, forgiveness, beliefs, hopelessness and happiness, and the moral values take the form of subtle advice and admonishments. The Bidayuh patun is indeed a projection of knowledge, experiences, beliefs, values, and emotions of the community.

The sociocultural context of psychiatric patients shapes symptoms experience and expression, as well as how patients deal with a disorder and how society appraises its symptoms. Specifically, the context may influence the social appraisal of a behavior as normal or pathological. Therefore, markedly pathological symptoms may not be accordingly recognized by peers when they are in consonance with the sociocultural context. Per “Dead” Ohlin was a Swedish musician who was a member of the Norwegian black metal band Mayhem from 1988 until his suicide in 1991, at age 22. Black metal is a musical movement characterized by death worshiping and anti-Christianism, and is also associated with church arsons and murders during the 1990s. Even among peculiar personalities such as black metal musicians, Ohlin was considered the personification of the movement ideals due to his eccentric and unparalleled beliefs and behaviors, claiming, for instance, that he was already dead. In this article, we propose that Ohlin's eccentric beliefs and behaviors were symptoms of an unrecognized psychiatric condition, Cotard's syndrome, and discuss the diagnostic dilemma presented by Ohlin's artistic persona and singular context. The compatibility between his symptoms and the sociocultural context of black metal may have obscured his mental disorder. If so, Ohlin's unique case may shed light upon one of the effects of context in a psychopathological process: concealing a psychiatric disorder and reinforcing symptoms that fit a particular environment.

The topicality of the work is, in particular, in systematizing the sound phenomena and processes in the system of consonants while teaching the course «Introduction to Linguistics» in terms of identifying the important differential feature of the modern Ukrainian language. The qualitative and quantitative analysis of the functioning of the system of consonants in the modern Ukrainian literary language conducted in this article gives grounds to assert that there is a strong tendency towards the maximum volume and vocality of the Ukrainian pronunciation as an important component of Ukrainian sonority, distinguishing the Ukrainian language from among other Slavic and non-Slavic languages, in particular clearly contrasting it with the Russian language. Among the most important evidence of these tendencies are the presence in the phonological system of the modern Ukrainian language of the specific voiced africates /дж/, /дз/, /дз’/, the coexistence of the voiced /г/ and /ґ/, the phonemic sonority of /в/, the unique but very characteristic cases of progressive assimilation by sonority, the predominance of assimilation by sonority among regressive assimilations, existing trend for maximum volume and vocalism in the processes of dissimilation, inherent in the Ukrainian language, and of simplification, devocalization of voiced consonants at the absolute end of the word, recognized as normative in the modern Ukrainian literary language. The coverage of these facts and processes in the propaedeutic course «Introduction to Linguistics», according to the authors of the article, is an important component of the formation of freshmen’s beliefs about the systemic nature of a language as a whole and its phonological system, in particular, the laws of historical development of the language, determined by the formation and evolution of the mentality of the ethnic group as native speakers substantial differential sign of the Ukrainian language.

The Internet and social media create an environment in which individuals can selectively approach information supporting their political worldviews while also being incidentally exposed to socially shared information that challenges their beliefs. These competing information consumption patterns may help explain whether and how digital media contribute to affective polarization (i.e. affect-based division between political groups). This study examines how pro-attitudinal selective exposure and counter-attitudinal incidental exposure in tandem influence political emotions. Using data from 2, two-wave panel surveys conducted during the 2016 and 2020 US presidential elections, our findings demonstrate that seeking consonant political information is consistently associated with anger toward political opponents and enthusiasm toward like-minded partisans. In contrast, despite the purported democratic benefits endowed on political disagreement, cross-cutting incidental exposure does not temper political emotional responses associated with pro-attitudinal selective exposure. However, we find little evidence that unexpected exposure to disagreeable information backfires either.

The objective of this paper is to analyse the navigation quality of the websites of Lithuanian banks. Information completeness for investors ensures the correct functioning of capital markets. In banking environments, this goal is reached by increasing the use of the corporate Website. For this reason, to ensure the quality of these online resources is one of the most important challenges for central banks and financial authorities. The content of the corporate Websites is being regulated by the Basel II initiatives, but navigation quality is not being observed by regulators. Since this variable has a significant impact on the quality of a web site and can generate competitive advantages, it is necessary to analyse the current practices of financial entities.Financial institutions located in Lithuania find themselves in a rather special situation because the entry of this country into the EU means that they have to adapt to a new cultural environment and incorporate its symbols, rules, institutionalized beliefs and normative systems. One of these is the need to adopt transparent reporting practices in consonance with the rest of European countries. Therefore, the navigation quality in Lithuanian banks is analysed in this paper, the entity size is also considered as a possible variable of explanation, and a comparison with EU result is made, in order to detect competition disadvantages. To reach this goal, each website of the main Lithuanian financial entities is rated on the basis of a series of metrics that measure the quality of navigation, in accordance with the Web Quality Model developed by Calero et al. (2005).Our results show that Lithuanian financial entities are aware of the importance of online resources because the quality of navigation of their websites is high compared with the results reached by the European sample. As a consequence of this fact, it can be concluded that the Lithuanian financial sector is correctly prepared to confront the challenge of the EU framework.

In March 2020, Italy was the first European country to be hit severely by the first wave of coronavirus disease 2019 (COVID-19) and to put in place moderate-high containment measures. 594 Italian expatriates participated in a cross-sectional mixed-methods survey focusing on the period that goes from the beginning of March 2020 to the beginning of April 2020. The survey aimed to describe the experiences of participants when it comes to conflicting beliefs and behavior with the Italian or host country communities in relation to COVID-19, using the Intragroup Cognitive Dissonance (ICD) framework. We explored: (1) COVID-19 risk perception (assessed for themselves, the Italian community, and the host country community); (2) COVID-19 risk meta-perception (participants’ perception of the Italian and host country communities’ risk perception); (3) intensity of emotions (assessed for themselves); (4) national group identification (assessed for themselves in relation to the Italian and host country communities) before and after the first wave of COVID-19 in Italy. An inductive thematic analysis of three open-ended questions allowed an in-depth understanding of the experiences of Italian expatriates. Results describe the ICD of participants with the Italian or host country communities, expressed as a difference between COVID-19 risk-perception and risk meta-perception. ICD predicts that when a dissonance of beliefs and behavior is experienced within an individual’s group, a shift in identification with another more consonant group will happen, if identity enhancing strategies with the dissonant group are unsuccessful. Our findings showed that when the ICD was experienced with the host country community, this was solved through a disidentification strategy and mediated by negative emotions. Identity enhancing strategies with the host country community were unsuccessfully enacted as described by the qualitative answers of participants referring to episodes of racism, ridicule, and to a Cassandra experience: predicting a catastrophic future without being believed. Unexpectedly, participants experiencing the ICD with the Italian community did not enact a disidentification strategy. An increase in virtual contacts, enhanced sense of belonging, a stronger identification baseline, and different features of the two ICDs can be responsible for these results. This study sheds light on the relevance of ICD in natural settings and on international communities, during global crises.