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Theoretical linguistics in the generative tradition has payed much attention to issues related to silence ? children know the syntax of silence despite the fact that they do not have direct access to it throughout their language acquisition process. One of the issues that have been hotly discussed regarding silence in natural languages is whether it involves syntactic structure or not. This book is concerned with a particular instance of silence in natural languages, what is called radical pro-drop, showing that it is silently structured on the basis of novel data from Japanese as well as Chinese, Korean, Mongolian, and Turkish. The discussion in this book also has consequences for the dichotomy between PF-deletion vs. LF-copying, shedding a new light on the proper analysis of several syntactic phenomena in Japanese, including wh-in-situ and control.

\"Spirituality\" often has been framed in social science research as an alternative to organized \"religion,\" implicitly or explicitly extending theoretical arguments about the privatization of religion. This article uses in-depth qualitative data from a religiously diverse U.S. sample to argue that this either/or distinction not only fails to capture the empirical reality of American religion, it does no justice to the complexity of spirituality. An inductive discursive analysis reveals four primary cultural \"packages,\" or ways in which people construct the meaning of spirituality in conversation: a Theistic Package tying spirituality to personal deities, an Extra-Theistic Package locating spirituality in various naturalistic forms of transcendence, an Ethical Spirituality focusing on everyday compassion, and a contested Belief and Belonging Spirituality tied to cultural notions of religiosity. Spirituality, then, is neither a diffuse individualized phenomenon nor a single cultural alternative to \"religion.\" Analysis of the contested evaluations of Belief and Belonging Spirituality allows a window on the \"moral boundary work\" being done through identifying as \"spiritual but not religious.\" The empirical boundary between spirituality and religion is far more orous than is the moral and political one.

A large body of historical evidence describes the use of hallucinogenic compounds, such as psilocybin mushrooms, for religious purposes. But few scientific studies have attempted to measure or characterize hallucinogen-occasioned spiritual experiences. The present study examined the factor structure of the Mystical Experience Questionnaire (MEQ), a self-report measure that has been used to assess the effects of hallucinogens in laboratory studies. Participants (N = 1,602) completed the 43-item MEQ in reference to a mystical or profound experience they had had after ingesting psilocybin. Exploratory factor analysis of the MEQ retained 30 items and revealed a four-factor structure covering the dimensions of classic mystical experience: unity, noetic quality, sacredness (F1); positive mood (F2); transcendence of time/space (F3); and ineffability (F4). MEQ factor scores showed good internal reliability and correlated with the Hood Mysticism Scale, indicating convergent validity. Participants who endorsed having had a mystical experience on psilocybin, compared to those who did not, had significantly higher factor scores, indicating construct validity. The four-factor structure was confirmed in a second sample (N = 440) and demonstrated superior fit compared to alternative models. The results provide initial evidence of the validity, reliability, and factor structure of a 30-item scale for measuring single, hallucinogen-occasioned mystical experiences, which may be a useful tool in the scientific study of mysticism.

We examine empirical evidence for religious prosociality, the hypothesis that religions facilitate costly behaviors that benefit other people. Although sociological surveys reveal an association between self-reports of religiosity and prosociality, experiments measuring religiosity and actual prosocial behavior suggest that this association emerges primarily in contexts where reputational concerns are heightened. Experimentally induced religious thoughts reduce rates of cheating and increase altruistic behavior among anonymous strangers. Experiments demonstrate an association between apparent profession of religious devotion and greater trust. Cross-cultural evidence suggests an association between the cultural presence of morally concerned deities and large group size in humans. We synthesize converging evidence from various fields for religious prosociality, address its specific boundary conditions, and point to unresolved questions and novel predictions.

This study examines the stability of religious preference among people who claim no religious preference in national surveys (i.e., religious nones). Using data from the Faith Matters Study, General Social Survey, and American National Election Study, we show that about 30 percent of religious nones in the first wave of the survey claim an affiliation with a religious group a year later. The percentage of religious nones remained stable in the two waves because a similar number of respondents moved in the opposite direction. Using various measures of religiosity, we show that most of these unstable nones report no significant change in religious belief or practice. We call them liminal nones as they stand halfway in and halfway out of a religious identity. We conclude by discussing the implications of our findings on the controversies surrounding the rise of religious nones in recent years.

Debates about religion and educational attainment often assume that members of certain religious groups do not seek out knowledge of science because they are opposed to the use of the scientific method. Using the science module of the 2006 General Social Survey, the analysis indicates that no religious group differs from the nonreligious comparison group in its propensity to seek out scientific knowledge. A more subtle epistemological conflict may arise when scientists make claims that explicitly contradict theological accounts. Findings indicate that Protestants and Catholics differ from the comparison group only on the very few issues where religion and science make competing claims. A third possible source of conflict may not be epistemological, but rather derives from opposition to what is understood as the public moral agenda of scientists. Findings indicate that conservative Protestants are opposed to scientific influence in public affairs due to opposition to the scientists' moral agenda.

Due to conservative Protestant elites challenging scientists in the public sphere, and prominent scientists attacking religion, scholars have claimed that there is an increasing conflict between conservative Protestants and science. However, these claims have never been empirically investigated and these general claims do not specify what conflict is actually about. In this article I use the General Social Survey from 1984 to 2010 to examine whether conservative Protestants are increasingly opposed to the social and moral influence of scientists. I find evidence for increasing opposition by biblical literalist conservative Protestants to the involvement of scientists in social debates about moral issues.

Based on 45 in-depth interviews, textual analysis, and participant observation with seven different atheist organizations, this article investigates the collective identity work of atheists in the United States. It explores the social psychological and interactional dynamics of atheist organizations as well as how they contribute to the construction and maintenance of atheist identities. I discuss the various strategies atheists employ as they collectively manage a stigmatized identity and negotiate the meaning of their atheism with one another and with the nonatheist public. This is accomplished in part through an analysis of the identity politics and minority discourse contemporary atheists currently engage. In addition, and more broadly, this study explores the relationship between collective identity and social action through an analysis and description of contemporary atheist activism.