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The controversy over contemporary this worldly religious beliefs'social effects is reviewed. Critics of cultic religious degenerations and eroding moral consensus disagree with cultural relativists on the central themes of today's this worldly religions, their relation to more classical other worldly religious themes, and the appropriate group for evaluating this worldly religions'effects. These general issues are addressed through a content analytic study of the Transcendental Meditation Movement's belief system. Over a twenty‐year span, other worldly Hindu themes were displaced by familiar this worldly religious themes, including this worldly benefits, practical utilitarianism, instrumentalized techniques, scientific authority, and God's accessibility for humanity's purposes. Religious belief transformation advanced as an integrated process interacting with movement organizational developments. Still, it is argued that criticisms of contemporary this worldly religions as causes of classical other worldly religious decline are spurious and obscure the integrative potential of minority religious beliefs.

Abstract The extent and sources of public opposition to the use of genetic engineering in agricultural production are examined through data from telephone interviews with 220 farmers and 332 nonfarmers living in eight North Carolina counties. A model suggesting that public opposition to genetic engineering is influenced by demographic characteristics mediated by three intervening variables (awareness of genetic engineering, faith in government and industry, and moral objection to genetic engineering) is analyzed. Moral objection is the strongest predictor of opposition. Opposition is also related to lower awareness and less faith in institutions. Women are more likely to oppose genetic engineering than men. Implications of findings are noted.

A critical reexamination of the debate, predicated on Lynn White's thesis (1967), over whether Christian dominion doctrine fosters negative environmental attitudes & outcomes. It is argued that previous links between biblical literalism, religious salience, & negative environmental attitudes are spurious, & that the more consequential religious determinants of environmental ethics entail substantive beliefs such as dominion. This argument is empirically supported with regression analyses based on a 1992 national survey. As hypothesized, alleged negative religious effects on environmental attitudes are spurious; however, religious salience is found to be positively associated with environmentally responsible behavior. Positive & negative religious effects on environmentalism are identified, & practical potentials suggested. 5 Tables, 22 References. Adapted from the source document.

This research investigates the potential dimensionality of environmental worldviews using a scale derived from the New Environmental Paradigm (NEP). It delineates the substantive consequences of dimensionality for our understanding of environmental behavior and both demographic and religious correlates of environmentalism. We found that our NEP-based Scale of Worldview contained two distinct dimensions that were differentially predicted by demographic and religious variables. Of particular importance was the relationship of religious fundamentalism to the two subscales thereby highlighting the inherent religious implications of NEP item wording. In general, we found that Worldviews do not contribute substantially to the prediction of Environmental Behavior. Additionally, Worldviews do not allow us to account for demographic differences in the performance of Environmental Behavior. We concluded that environmental worldviews have limited policy implications given the lack of correspondence to behavior but that they remain an important prerequisite to such behavior which is deserving of careful study.