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12 p. 25 cm

12 p. 25 cm

12 p. 25 cm

The effectiveness of a passive cooling ice vest in reducing heat strain was evaluated. The SteeleVest is a canvas vest with pockets which hold frozen gel packs against the torso (total weight 5.1 kg). Eight test volunteers attempted 10, 4-hour heat exposures (five environments, with and without the vest) in hot-humid and hot-dry environments having Wet Bulb Globe Temperatures (WBGT) of 36-39 C. Dry bulb temperatures ranged from 38-49 C, with 25-80% relative humidity. Subjects wore the Navy utility uniform and exercised at 272 W. This corresponded to a work rate equivalent to the Navy PHEL Curve V. In all environments, the SteeleVest significantly reduced thermal strain, as evidenced by reduced rectal and skin temperatures, heart rate and sweat rate. Use of the SteeleVest approximately doubled tolerance times compared with tests without the vest. The gel packs lasted approximately 2 hours before they required replacement. When the hot-humid and hot-dry environments having equivalent WGBTs were compared, thermal strain was higher in the more humid environments. In addition to its effectiveness in reducing heat strain, the SteeleVest is relatively lightweight, has a low profile, requires little maintenance and is not susceptible to mechanical problems. These characteristics make it potentially feasible for shipboard use.

The present study uses existing data of a correlational pre-test study conducted in Germany (N = 654) in the context of a broader research project. Specifically, this study aims to investigate the effect of the perception that a disapproved group generally respects other groups in society on the relationship between perceived respect from a disapproved group and tolerance towards their way of life. We draw on previous research that has demonstrated the crucial role of reciprocity between groups in fostering intergroup respect, as posited by the intergroup respect-reciprocity hypothesis. On the one handy, the current study aims to deepen our understanding of the dynamics of intergroup respect-reciprocity as a predictor for tolerance, on the other, it aims to extend prior research in considering boundary conditions to tolerance as well as the broader social context beyond the dyadic ingroup-outgroup relationship.

The present study uses existing data of a correlational pre-test study conducted in Germany (N = 654) in the context of a broader research project. Specifically, this study aims to investigate the effect of the perception that a disapproved group generally respects other groups in society on the relationship between perceived respect from a disapproved group and tolerance towards their way of life. We draw on previous research that has demonstrated the crucial role of reciprocity between groups in fostering intergroup respect, as posited by the intergroup respect-reciprocity hypothesis. On the one handy, the current study aims to deepen our understanding of the dynamics of intergroup respect-reciprocity as a predictor for tolerance, on the other, it aims to extend prior research in considering boundary conditions to tolerance as well as the broader social context beyond the dyadic ingroup-outgroup relationship.

In this between-subjects experimental study, we aim to replicate and extend previous work (https://osf.io/u2nrx) on how individuals define the boundaries of tolerance in the context of discussions on secularism, focusing on non-religious individuals in favor of secularism. Building on research highlighting the role of mutual, equality-based respect in fostering tolerance toward outgroups (Forst, 2012; Reininger et al., 2020; Simon & Schaefer, 2016; 2018), we manipulate two dimensions of outgroup respect attitudes: (1) whether a conservative-traditional Catholic outgroup expresses respect versus disrespect toward the non-religious ingroup, and (2) whether the outgroup’s attitudes toward a third group (Muslims) are unspecified, disrespectful, or respectful. Rather than implementing a fully crossed design, we focus on four experimental conditions that capture the theoretically most relevant combinations. Participants are asked to imagine a scenario in which the outgroup (1) disrespects their ingroup with no information about the third group provided (Condition 1), (2) respects the ingroup with no information about the third group provided (Condition 2), (3) respects the ingroup but disrespects the third group (Condition 3), or (4) respects the ingroup and respects the third group (Condition 4). Following previous studies, we expect that participants will express greater intolerance toward the outgroup when it disrespects the ingroup (Condition 1) compared to when it respects the ingroup (Condition 2). Likewise, we expect greater intolerance when the outgroup disrespects the third group (Condition 3) compared to when it respects the third group (Condition 4), holding respect toward the ingroup constant. Crucially, we further hypothesize an interaction: participants’ tolerance toward the outgroup should be constrained in the condition where it respects the ingroup but simultaneously disrespects the third group (Condition 3), compared to when it respects the ingroup and no information about the third group is provided (Condition 2). Finally, we explore whether these hypothesized effects are mediated by concerns about respect directed toward the ingroup and the third group, and moderated by perceived similarity and the inclusion of the third group within a superordinate identity.

When is a religious expression acceptable, and when is it intolerable? With religious diversity being increasingly a topic of debate in Western European societies, it becomes important to study where the public draws this boundary. This study uses single-profile conjoint experiment asking respondents if the situation described is acceptable. We vary who is speaking, what is said, and where it takes place, allowing us to separately estimate the impact of different contextual attributes on decisions to tolerate religious expressions. Moreover, we can see if these effects are stronger when it concerns a speaker from a majority religion (Christian) compared to a minority religion (Muslim). In doing this, this study is the first to model how the interplay between individual characteristics and contextual attributes shapes tolerance decisions about religious expressions in an intergroup setting of concrete civil liberty controversies.

Religion’s place in American public life has never been fixed. As new communities have arrived, as old traditions have fractured and reformed, as cultural norms have been shaped by shifting economic structures and the advance of science, and as new faith traditions have expanded the range of religious confessions within America’s religious landscape, the claims posited by religious faiths—and the respect such claims may demand—have been subjects of near-constant change. In The Limits of Religious Tolerance, Alan Jay Levinovitz pushes against the widely held (and often unexamined) notion that unbounded tolerance must and should be accorded to claims forwarded on the basis of religious belief in a society increasingly characterized by religious pluralism. Pressing at the distinction between tolerance and respect, Levinovitz seeks to offer a set of guideposts by which a democratic society could identify and observe a set of limits beyond which religiously grounded claims may legitimately be denied the expectation of unqualified non-interference.

This is the pilot study for a planned experimental study that aims to study the limits of tolerance in the context of differing opinions on migration policy. Our focus is on liberal individuals who support progressive migration policies and their (in-)tolerance toward those with conservative views on migration. Building on research highlighting the role of perceived equality-based respect in fostering respect and tolerance toward outgroups (Forst, 2012; Reininger et al., 2020; Simon & Schaefer, 2016; 2018), we investigate two key outgroup perceptions: (1) the perceived respect of conservatives toward the liberal in-group (reciprocity) and (2) their perceived respect toward migrants (generality). These factors will be experimentally manipulated in four conditions of an artificial scenario in which participants adopt a specific perspective. In the pilot study, we aim to (1) test whether the manipulated scenarios match participants' perceptions of reciprocity and generality and (2) validate different measures of tolerance that we plan to use to measure our DV in the main study.

In this experimental study, we examine how individuals define their boundaries of tolerance, particularly in the context of differing opinions on migration policy. Our focus is on liberal individuals who support progressive migration policies and their (in-)tolerance toward those with conservative views on migration. Building on research highlighting the role of perceived equality-based respect in fostering respect and tolerance toward outgroups (Forst, 2012; Reininger et al., 2020; Simon & Schaefer, 2016; 2018), we investigate two key outgroup perceptions: (1) the perceived respect of conservatives toward the liberal in-group (respect reciprocity) and (2) their perceived respect toward migrants (respect generality). These factors will be experimentally manipulated in an artificial scenario in which participants adopt a specific perspective. We expect those perceptions of both respect reciprocity and respect generality to lead to higher levels tolerance and lower levels of intolerance. Moreover, we hypothesize that tolerance toward an outgroup will be constrained even when they are perceived as respectful toward one’s own group if they do not extend the same respect to a third group (i.e., migrants). Finaly, we explore whether these effects are driven by concerns for reciprocity and generality.

In polarized societies marked by profound differences in opinions, fostering tolerance is a promising means to address the challenges associated with these increasing divisions (Forst, 2012; Sullivan & Transue, 1999; Velthuis et al., 2021; Verkuyten, 2023; Walzer, 1997). Tolerance is, however, not without limits. The present research explores how individuals determine the boundaries of tolerance. To that aim, we draw on research underscoring the importance of reciprocal respect for others as an antecedent of tolerance (Forst, 2012; Reininger et al., 2020; Simon & Schaefer, 2016; 2018). Specifically, we suggest that the perception that an outgroup respects the ingroup interacts with perceived generality, defined as the extent to which outgroup members extend this mutual respect to other societal groups in a non-arbitrary manner. We posit that this interaction plays a crucial role in shaping individuals’ willingness to tolerate dissenting outgroup beliefs within polarized societies, ultimately delineating the boundaries of tolerance. We will test the proposed interaction in multiple and compare potential differences between these countries using cross-national and cross-sectional survey data previously pre-registered in the scope of the INCLUSIVITY project. For more details, see https://osf.io/shacb

Previous research that has demonstrated the crucial role of reciprocity in fostering intergroup respect, as posited by the intergroup respect-reciprocity hypothesis. This study aims to deepen our understanding of the dynamics of intergroup respect-reciprocity as a predictor for tolerance. Moreover, it seeks to extend prior research by considering the broader social context beyond the dyadic ingroup-outgroup relationship. Specifically, we aim to explore the role of generality (i.e., the perception that a disapproved group generally respects other groups in society on the relationship between perceived respect from a disapproved group) as a boundary condition. Data will be collected in the context of a correlational pre-test study of a broader research project in Germany (n=300) and the UK (n=300).

Previous research that has demonstrated the crucial role of reciprocity in fostering intergroup respect, as posited by the intergroup respect-reciprocity hypothesis. This study aims to deepen our understanding of the dynamics of intergroup respect-reciprocity as a predictor for tolerance. Moreover, it seeks to extend prior research by considering the broader social context beyond the dyadic ingroup-outgroup relationship. Specifically, we aim to explore the role of generality (i.e., the perception that a disapproved group generally respects other groups in society on the relationship between perceived respect from a disapproved group) as a boundary condition. Data will be collected in the context of a correlational pre-test study of a broader research project in Germany (n=300) and the UK (n=300).

This report is a summary of a statistical analysis of data obtained in several related studies on the mechanical, chemical, and histological properties of primate long bones before and after total body immobilization in plaster casts. Statistical correlations and their significance were determined for more than 60 mechanical, chemical, and histological bone parameters. The parameters were evaluated on primates (rhesus) consisting of control, immobilized, immobilized and exercised, and immobilized and reconditioned groups of animals. A second study on the effect of steroids on the tensile strength of knee ligaments is also included in the report. The data obtained were statistically evaluated and the results are presented in this report.

This report is a summary of a statistical analysis of data obtained in several related studies on the mechanical, chemical, and histological properties of primate long bones before and after total body immobilization in plaster casts. Statistical correlations and their significance were determined for more than 60 mechanical, chemical, and histological bone parameters. The parameters were evaluated on primates (rhesus) consisting of control, immobilized, immobilized and exercised, and immobilized and reconditioned groups of animals. A second study on the effect of steroids on the tensile strength of knee ligaments is also included in the report. The data obtained were statistically evaluated and the results are presented in this report.

Estimation of percentage points and construction of tolerance limits

Estimation of percentage points and construction of tolerance limits

Religion’s place in American public life has never been fixed. As new communities have arrived, as old traditions have fractured and reformed, as cultural norms have been shaped by shifting economic structures and the advance of science, and as new faith traditions have expanded the range of religious confessions within America’s religious landscape, the claims posited by religious faiths—and the respect such claims may demand—have been subjects of near-constant change. In The Limits of Religious Tolerance, Alan Jay Levinovitz pushes against the widely held (and often unexamined) notion that unbounded tolerance must and should be accorded to claims forwarded on the basis of religious belief in a society increasingly characterized by religious pluralism. Pressing at the distinction between tolerance and respect, Levinovitz seeks to offer a set of guideposts by which a democratic society could identify and observe a set of limits beyond which religiously grounded claims may legitimately be denied the expectation of unqualified non-interference. ISBN 978-1-943208-05-0 (open access) 978-1-943208-04-3 (paper)

Religion’s place in American public life has never been fixed. As new communities have arrived, as old traditions have fractured and reformed, as cultural norms have been shaped by shifting economic structures and the advance of science, and as new faith traditions have expanded the range of religious confessions within America’s religious landscape, the claims posited by religious faiths—and the respect such claims may demand—have been subjects of near-constant change. In The Limits of Religious Tolerance, Alan Jay Levinovitz pushes against the widely held (and often unexamined) notion that unbounded tolerance must and should be accorded to claims forwarded on the basis of religious belief in a society increasingly characterized by religious pluralism. Pressing at the distinction between tolerance and respect, Levinovitz seeks to offer a set of guideposts by which a democratic society could identify and observe a set of limits beyond which religiously grounded claims may legitimately be denied the expectation of unqualified non-interference. ISBN 978-1-943208-05-0 (open access) 978-1-943208-04-3 (paper)

Religion’s place in American public life has never been fixed. As new communities have arrived, as old traditions have fractured and reformed, as cultural norms have been shaped by shifting economic structures and the advance of science, and as new faith traditions have expanded the range of religious confessions within America’s religious landscape, the claims posited by religious faiths—and the respect such claims may demand—have been subjects of near-constant change. In The Limits of Religious Tolerance, Alan Jay Levinovitz pushes against the widely held (and often unexamined) notion that unbounded tolerance must and should be accorded to claims forwarded on the basis of religious belief in a society increasingly characterized by religious pluralism. Pressing at the distinction between tolerance and respect, Levinovitz seeks to offer a set of guideposts by which a democratic society could identify and observe a set of limits beyond which religiously grounded claims may legitimately be denied the expectation of unqualified non-interference. ISBN 978-1-943208-05-0 (open access) 978-1-943208-04-3 (paper)

For decades Denmark has been a symbol of the Scandinavian model and has prided itself on its high standard of living, its excellent social welfare system and its open-mindedness towards minorities (particularly foreign communities). In 2019, the UN declared Denmark the happiest country in the world. However, in the last couple of decades cracks have begun to appear in the Utopian model. The wave of immigrants arriving from the Middle East has stirred tensions. The state tracks down illegal migrants, men, women and children, and confines them to detention centers. The country’s latest project in dealing with arrivals has been to place them on an island. Between a model of tolerance and an identity crisis, is Denmark becoming a nation of two minds? Director: Antoine Dufeu

For decades Denmark has been a symbol of the Scandinavian model and has prided itself on its high standard of living, its excellent social welfare system and its open-mindedness towards minorities (particularly foreign communities). In 2019, the UN declared Denmark the happiest country in the world. However, in the last couple of decades cracks have begun to appear in the Utopian model. The wave of immigrants arriving from the Middle East has stirred tensions. The state tracks down illegal migrants, men, women and children, and confines them to detention centers. The country’s latest project in dealing with arrivals has been to place them on an island. Between a model of tolerance and an identity crisis, is Denmark becoming a nation of two minds? Director: Antoine Dufeu