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A growing literature in philosophy of science focuses on the role of aesthetics in scientific practice, with the experiment recently recognized for its aesthetic value. However, the literature on aesthetics in experimentation grows out of case studies from the history of science, leaving open the question as to how contemporary scientists experience aesthetics in their experimental work. In this paper we offer the first qualitative, empirical analysis of aesthetic experiences regarding experimental practice, drawing from in-depth interviews with 215 scientists in four countries. We identify six categories of aesthetic experience we find in experimentation, their function, and new questions emerging from our study.

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'Beauty' is not a word typically associated with science. Nevertheless, numerous scientists in recent years have expounded on the role of beauty in science. These writings tend to be largely concentrated in theoretical physics. But what role does beauty play in the biological sciences? To answer this question, this article analyzes data from a large international study of scientists working at PhD-granting institutions in the US, UK, Italy, and India. Drawing on nationally representative surveys (N=1381) and in-depth interviews (N=104) with biologists in the sample, the article summarizes what 'beauty' means to biologists, where they encounter beauty in the practice of science, where in the scientific process they see aesthetic factors as relevant, and what they see as the consequences of encountering beauty in scientific work. The results show that most biologists in the four countries encounter beauty in the phenomena they study, and associate beauty primarily with the inner logic of systems. Most also find beauty relevant to presenting and analyzing results, and see it as a motivation for teaching as well as for pursuing scientific careers. While most biologists think it is important for scientists to encounter beauty in their work, they do not see it as always necessary or achievable.

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When faced with experiences of mental struggle, Americans often turn to faith leaders as their first recourse. Although studies have explored religious leaders' mental health literacy, few studies have investigated how religious leaders believe faith communities and mental health professionals should collaborate. The data gathered for this research is from in-depth and focus group interviews with faith leaders from Christian, Jewish, Buddhist, and Sikh communities in South Texas and the Mid-Atlantic region between 2017-2019 (n=67). This research analyzed faith leaders' response to the question "How can mental health professionals and faith communities better work together" by utilizing the flexible coding approach (Deterding and Waters 2018). Four distinct themes emerged from the faith leaders' responses: education, relationship building, external factors, and dismissal. By learning about how faith leaders believe they can better work together with mental health professionals we can help bridge the gap between religion and mental health further by fostering a much-needed dialogue between these two groups.

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Introduction: The role of personality in shaping engagement with aesthetics in science has been almost entirely unexplored. Whereas artists and arts settings (e.g., museums) are well-studied from a psychological perspective, the practice of science has often been seen as purely rational or dry. In response, this study presents novel findings on the critical role of scientists' individual differences, which shape their engagement with aesthetics, such as the frequency of their experiences of beauty, wonder, and awe in their scientific work. Methods: Based on a very large and representative four-country study of scientists in the fields of biology and physics (N = 3,092), this study analyzed the associations of Big Five personality traits among scientists with (i) dispositional aesthetics (DPES-awe), (ii) the frequency of aesthetic experiences in scientific work, and (iii) aesthetic sensitivity in science. These survey-weighted OLS regression models included extensive statistical controls for sociodemographic factors. Results: As hypothesized, openness is positively, and neuroticism is negatively linked with dispositional aesthetics, the frequency of aesthetic experiences in scientific work, and aesthetic sensitivity in science. Unexpectedly, agreeableness and conscientiousness (but not extraversion) are highly significant and strong predictors of the three trait and state aesthetic engagement variables. Discussion: The aesthetic engagement and personality framework of this paper is empirically supported and demonstrates the importance of personality types of scientists in the practice of science. The unexpectedly strong association of agreeableness with aesthetic engagement points to the importance of cooperation, collaboration, and communication to maximize scientific creativity.

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Background: Although religious involvement tends to be associated with improved mental health, additional work is needed to identify the specific aspects of religious practice that are associated with positive mental health outcomes. Our study advances the literature by investigating how two unique forms of religious social support are associated with mental health. Purpose: We explore whether support received in religious settings from fellow congregants or religious leaders is associated with participants' mental health. We address questions that are not only of interest to religion scholars, but that may also inform religious leaders and others whose work involves understanding connections between religious factors and psychological outcomes within religious communities. Methods: We test several hypotheses using original data from the "Mental Health in Congregations Study (2017-2019)", a survey of Christian and Jewish congregants from South Texas and the Washington DC area (N = 1882). Surveys were collected using both paper and online surveys and included an extensive battery of religious and mental health measures. Results: Congregant support has more robust direct associations with mental health outcomes than faith leader support. Increased congregant support is significantly associated (p < 0.001) with fewer symptoms of psychological distress (ß = - 0.168), anxiety (ß = - 0.159), and anger (ß = - 0.190), as well as greater life satisfaction (ß = 0.269) and optimism (ß = 0.283). However, faith leader support moderates these associations such that congregant support is associated with better mental health only in cases where faith leader support is also high. When leader support is low, congregant support and mental health are not associated. Conclusions and Implications: At the conceptual level, our study adds to an extensive literature on the relationship between religious social support and mental health. Additionally, our work may provide important insights to religious leadership in terms of communications strategies, services, and resources that might enhance overall congregant mental health and well-being.

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In response to the mental health crisis in science, and amid concerns about the detrimental effects of the COVID-19 pandemic on scientists, this study seeks to identify the role of a heretofore under-researched factor for flourishing and eudaimonia: aesthetic experiences in scientific work. The main research question that this study addresses is: To what extent is the frequency of encountering aesthetics in terms of beauty, awe, and wonder in scientific work associated with greater well-being among scientists? Based on a large-scale (N = 3,061) and representative international survey of scientists (biologists and physicists) in four countries (India, Italy, the United Kingdom, and the United States), this study employs sets of nested regressions to model the associations of aesthetic experiences with flourishing while controlling for demographic factors and negative workplace and life circumstances such as burnout, job/publication pressure, mistreatment, COVID-19 impacts, other stressful life events, serious psychological distress, and chronic health conditions. The results show that the frequency of aesthetic experiences in scientific work in the disciplines of biology and physics has a very large and statistically significant association with flourishing and eudaimonia that remains robust even when controlling for demographic factors and negative workplace and life circumstances, including COVID-19 impacts. Aesthetic experiences in scientific work are even as strongly associated with flourishing as the presence of serious psychological distress and are most strongly associated with the flourishing domain of meaning in life, thus pointing to a link with eudaimonic well-being. In line with neurophysiological evidence and positive psychological models of flow, self-transcendence, and intrinsic motivation, aesthetics are a key source of flourishing for scientists in the disciplines of biology and physics. While future research needs to test the causal mechanism, the strength of the findings could encourage leaders of scientific labs and research organizations generally to remove obstacles to experiencing the aesthetic dimensions of science. Fostering cultures in which the aesthetic experiences that are intrinsic to scientific practice are fully appreciated might potentially protect or boost flourishing by reducing the impacts of burnout, job/publication pressure, and mistreatment-related experiences in science.

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This study explored the extent to which perceived changes in religiosity from before to during the COVID-19 pandemic are associated with flourishing. Participants from a diverse set of faith communities in two United States metropolitan regions (N = 1,480) completed an online survey between October and December 2020. The survey included items capturing perceived changes in four dimensions of religiosity (i.e., importance of religion, frequency of prayer, frequency of religious service attendance, and sense of connectedness to one's faith community) and a multidimensional measure of flourishing. Based on multilevel regressions, results indicated that self-reported decreases in each dimension of religiosity were associated with lower overall flourishing. This pattern of findings was largely similar for the domains of flourishing, with some variation in the strength of associations that emerged. An increase in frequency of religious service attendance was associated with lower overall flourishing and lower scores on selected domains of flourishing (e.g., mental and physical health), indicating possible evidence of religious coping. Faith communities might have to find ways of supporting members during the challenging COVID-19 period to prevent long-term declines in flourishing.

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Given high COVID-19 infection and mortality ratesamong racial minorities in the US and their higher rates of religiosity, it is important to examine how the intersection of race and religion influences perceptions of COVID-19 vaccinations.Data for this study come from online surveys conducted in twelve congregations between October and December 2020 (N = 1,609). Based on logistic regression analyses, this study demonstrates a severe disparity of 24 percentage points (95% confidence interval 0.14-0.33) in anticipated COVID-19 vaccine acceptance between African Americans and White Americans, even when controlling for trust in COVID-19 information from scientists and levels of worrying about COVID-19 as well as religiosity and demographic factors. Religiosity is negatively associated with COVID-19 vaccine acceptance across racial groups. The findings suggest that the intersection of race and religion should be considered when designing immunization programs, for instance by fostering collaborations and dialogue with faith leaders of racial minority congregations.

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This research note advances the religious coping literature by testing whether belief in an evil world conditions the stress-moderating role of scripture reading. Hypotheses are tested with original data from a survey of Black, Hispanic, and White American churchgoers from South Texas (2017-2018; n = 1,115). Our findings show that reading scripture for insights into the future attenuates the positive association between major life events and psychological distress, but only for congregants who do not believe the world is fundamentally evil and sinful. For congregants who believe the world is evil, scripture reading amplifies the association between life events and distress. Whether scriptural coping is beneficial for mental health could be contingent on a believer's broader assumptions about the nature of the world we live in.

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Scientific research increasingly requires international collaboration among scientists. Less is known, however, about the barriers that impede such collaboration. In this pioneering study, more than 9000 scientists from eight societies - the United States, the United Kingdom, India, Italy, Taiwan, Hong Kong, Turkey, and France - were surveyed to gauge scientists' attitudes and experiences. While most scientists claimed international collaboration was important, their actual participation in such collaborations was much lower. We identified the prevalence rates of three types of barriers (political, logistical, and cultural) based on categories developed from previous work. In addition, we identified nine additional categories of barriers. Key barriers to collaboration that scientists identified included lack of funding for international work, restrictions on material and data sharing, and differences in academic standards. Respondents also complained about bias against scholars from emerging or developing countries. Our study highlights areas where efforts could be made to address policy issues, institutional barriers, and national biases to promote more productive collaboration in the global scientific community.

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