Certain aspects of the relations between ritual action and ritual meaning are determined by socially regulated cycles of transmissive frequency, via the highly structured operations of human memory. Evidence is presented in this article that: the relative scarcity of spontaneous exegetical reflection and the relatively wide dissemination of standard official exegesis in routinized traditions, may be explained by the dynamics of implicit procedural memory and the opportunities afforded by repetition for the spread of stable theological/exegetical representations encoded in semantic memory; (...) the relative scarcity or restricted distribution of official exegesis and the relatively high degree of elaboration of spontaneous exegetical reflection in rare and climactic rituals, may be explained by the dynamics of episodic memory. These arguments are shown to have potentially significant implications for epidemiological perspectives on cognition and religion. (shrink)

Research on dispositional optimism as assessed by the Life Orientation Test (Scheier & Carver, 1985) has been challenged on the grounds that effects attributed to optimism are indistinguishable from those of unmeasured third variables, most notably, neuroticism. Data from 4,309 subjects show that associations between optimism and both depression and aspects of coping remain significant even when the effects of neuroticism, as well as the effects of trait anxiety, self-mastery, and self-esteem, are statistically controlled. Thus, the Life Orientation Test does (...) appear to possess adequate predictive and discimintive validity. Examination of the scale on somewhat different grounds, however, does suggest that future applications can benefit from its revision. Thus, we also describe a minor modification to the Life Orientation Test, along with data bearing on the revised scale’s psychometric properties. (shrink)

In reply to commentary on our target article, we supply further evidence and hypotheses in the description of ritualized behaviors in humans. Reactions to indirect fitness threats probably activate specialized precaution systems rather than a unified form of danger-avoidance or causal reasoning. Impairment of precaution systems may be present in pathologies other than obsessive-compulsive disorder (OCD), autism in particular. Ritualized behavior is attention-grabbing enough to be culturally transmitted whether or not it is associated with group identity, cohesion, or with any (...) other social aspect of collective ceremonies. (Published Online February 8 2007). (shrink)