Academic literature on the topic 'Psychological aspects of Religious fundamentalism'
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Journal articles on the topic "Psychological aspects of Religious fundamentalism"
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Pesotskaya, Elena N., Vera I. Inchina, Svetlana V. Aksyonova, Angelina V. Zorkina, and Lyudmila V. Сhegodaeva. "The problem of the synthesis of pedagogical strategy and moral practice in modern medical education (aspects of integrating international experience)." Revista Tempos e Espaços em Educação 14, no. 33 (February 23, 2021): e15276. http://dx.doi.org/10.20952/revtee.v14i33.15276.
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The article is devoted to the phenomenon of "medical humanities" as an independent interdisciplinary area of research, formed on the basis of the international experience integration as a reality. Тhe phenomenon is comprehended simultaneously in the field of Russian patristic tradition and medicine, since it focuses pedagogical strategy and moral practice. In the Russian spiritual tradition, it fits into the processes of educating humanity, which receives a modern consideration both in moral and religious categories, and in the categories of natural science, which are significant for medicine. Spirituality is the category of thinking that changes the idea of a person in the existing reductionist approach to his integrity in medicine. The action of the worldview of the individual is considered as a mandatory constant, which acts as a constructive mechanism for the transformation of the value foundations of thinking and ethical reflection. The fundamentals of spiritual and moral education and patristic experience make complex conditions for the restoration of humanitarian culture in medicine. The purpose of the process is to qualitatively change its anthropological, ethical and psychological components. Systemic humanitarian knowledge is main for medical education. The author reveals the significance of the positive convergence of the humanities for medicine.
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Holcomb, William R., and William S. Ivey. "Religious Fundamentalism, Humor, and Treatment Outcomes in Individuals in Court-Mandated Substance Abuse Outpatient Treatment." Psychological Reports 120, no. 3 (January 11, 2017): 491–502. http://dx.doi.org/10.1177/0033294116687270.
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The relationship between religious fundamentalism, humor, and psychological well-being was examined with a sample of individuals ( n = 109) being treated for drug abuse in a court-mandated AA outpatient program. Three separate factors of religious fundamentalism were found through exploratory factor analysis of the Revised Religious Fundamentalism Scale, and these were named Righteous-Evil Worldview, True Religion, and Scriptural Literalism. Psychological well-being of individuals in court-mandated outpatient substance abuse treatment was found to be correlated with high levels of humor but not religious fundamentalism. Psychological well-being and humor were found to be related to satisfaction with services; no relationship was found between religious fundamentalism and satisfaction with services. One factor of religious fundamentalism, Scriptural Literalism, was found to be associated with high levels of depression and paranoia/hostility. Implications of these relationships for treatment and understanding of religious fundamentalism and psychological well-being are discussed.
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Kr, J. S. "Religious fundamentalism: Aspects of a comparative framework of understanding." Verbum et Ecclesia 27, no. 3 (September 30, 2006): 886–908. http://dx.doi.org/10.4102/ve.v27i3.192.
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The article presents the outline of a comparative framework for the understanding of religious fundamentalism. The argument is developed around the interrelated aspects of macro-historical religious context, socio-religious context, and the context of religious tradition as a primary dimension of religion. In those overlapping contexts, the possibility of fundamentalism is explained with refe-rence to pre-disposing, precipitating and perpetuating conditions. In terms of the dimension of religious tradition, fundamentalism is expounded in terms of the following three aspects: education, inter-pretation and identity-definition. Fundamentalism emerges as an awkward mix (not a creative synthesis) of traditional and modernist elements in the present breach - with its peculiar characteristics, crises and threats - between epochs.
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Wamser, Rachel, Brian Vandenberg, and Rachel Hibberd. "Religious Fundamentalism, Religious Coping, and Preference for Psychological and Religious Treatment." International Journal for the Psychology of Religion 21, no. 3 (June 21, 2011): 228–36. http://dx.doi.org/10.1080/10508619.2011.581582.
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Ghorbani, Nima, Zhuo Job Chen, Fatemeh Rabiee, and PJ Watson. "Religious fundamentalism in Iran: Religious and psychological adjustment within a Muslim cultural context." Archive for the Psychology of Religion 41, no. 2 (July 2019): 73–88. http://dx.doi.org/10.1177/0084672419878832.
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This first analysis of the Religious Fundamentalism Scale in Iran further examined findings that conservative religious commitments have positive adjustment implications outside the West. Religious Fundamentalism in a sample of 385 Iranian university students displayed direct relationships with Muslim religiosity and spirituality and correlated positively with the Transcendence and negatively with the Symbolism Post-Critical Beliefs (PCB) factors. Religious Fundamentalism, and conservative religiosity more generally, predicted better mental health in relationship with variables related to self-regulation, narcissism, and splitting. PCB factors defined a fundamentalist attitude of Literal Affirmation that also displayed some linkages with more adaptive psychological functioning. Iranians who self-identified as “both religious and spiritual” were more conservative religiously and more adjusted psychologically than three other religious-spiritual types. Conservative religiosity did predict the maladjustment of Exploitable Dependency. These data further suggested that conservative religiosity can have largely, though not wholly, positive mental health implications outside the West.
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Dadosky, John. "Sacralization, secularization and religious fundamentalism." Studies in Religion/Sciences Religieuses 36, no. 3-4 (September 2007): 513–29. http://dx.doi.org/10.1177/000842980703600305.
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This paper seeks to understand religious fundamentalism and extremism by viewing it in a broader context in terms of a provocative fourfold distinction made by Canadian philosopher and theologian Bernard Lonergan: a sacralization to be dropped, a secularization to be welcomed, a secularization to be resisted and a sacralization to be fostered. Such distinctions shed light on the concerns of religious fundamentalisms and the dangers that the extreme aspects of these pose. Moreover, such distinctions reveal hope in the long-term from the ongoing inter-religious engagement leading to a context beyond religious fundamentalism and extremism.
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Carlucci, Leonardo, Marco Tommasi, Michela Balsamo, Adrian Furnham, and Aristide Saggino. "Religious Fundamentalism and Psychological Well-Being: An Italian Study." Journal of Psychology and Theology 43, no. 1 (March 2015): 23–33. http://dx.doi.org/10.1177/009164711504300103.
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Plaul, Constantin. "Fundamentalism as problem of identity: Social psychological observations in theological perspective." Issues of Theology 2, no. 3 (2020): 441–56. http://dx.doi.org/10.21638/spbu28.2020.304.
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The article analyses the so-called religious and non-religious fundamentalism. From an empirical perspective, fundamentalism appears to be a constant phenomenon of modern life. The author claims that the principle possibility of fundamentalism has its roots in the sociocultural structures of Modernity. Of course, fundamentalist positions do not emerge necessarily, but they are inscribed in these structures as a permanent option. In the field of identity construction, the relation between fundamentalism and modern life can be explored especially well. This is because under modern conditions identity formation processes have not only found new opportunities, but also risky challenges. Herein lays a significant motive for fundamentalist identity constructions. To shed some light on this problematic complex, the author refers to insights of classical social psychology (Dilthey, Mead, Hofstätter, Goffman, Krappmann) and applies them to the problem here at stake. Because of the close nexus between fundamentalism and religion, religion plays an important role in the author’s argument. Reasoning from a protestant theological point of view, the author is not limited to a descriptive approach, but also offers a normative critique.
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Watson, P. J., Benjamin S. Reagan, Zhuo Job Chen, and Ronald J. Morris. "Xenophilia and the Religious Openness Hypothesis: Love of the “Stranger” within Religious Fundamentalist and Biblical Foundationalist Ideological Surrounds." Journal of Psychology and Theology 47, no. 4 (October 28, 2018): 243–58. http://dx.doi.org/10.1177/0091647118807184.
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While research documents conservative religious tendencies towards a fear (“phobia”) of the stranger (“xeno”), this investigation sought to evaluate possible additional potentials for a love (“philia”) of the stranger (“xeno”). Procedures explored a preliminary measure of religious xenophilia that defined xenophilic love and xenophilic grace factors in a sample of 279 American Christian university undergraduates. Xenophilic correlations with religious fundamentalism, biblical foundationalism, social dominance orientation, religious schema, and other religious and psychological constructs uncovered conservative religious potentials for social openness. Partial correlations controlling for biblical foundationalism described a more psychologically closed and less xenophilic religious fundamentalist ideological surround, whereas partial correlations controlling for religious fundamentalism revealed a more psychological open and xenophilic biblical foundationalist surround. These data supported the Religious Openness Hypothesis by confirming the potentials of conservative religious commitments for social as well as for psychological openness.
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Gierdojć, Karol. "Die Grundlagen des Modernen Fundamentalismus." Forum Philosophicum 15, no. 2 (December 20, 2010): 427–42. http://dx.doi.org/10.35765/forphil.2010.1502.29.
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The idea of fundamentalism is repeatedly present in mass media and often occupies the center of religious and political discussions. There are some sociological conditions of fundamentalism and different applications of the term in mass media. The psychological research tries to explain the phenomenon as well. The philosophical analysis put the question of the nature of fundamentalism. The following text tries to give an answer to such a question. The fundamentalism seems to be no traditional, but inherently a modern movement that it´s religious convictions puts absolutely through, mainly in politics.
Dissertations / Theses on the topic "Psychological aspects of Religious fundamentalism"
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Shaffer, Peggy Jo. "Gender differences in the relationship between religion and psychological well-being in Middletown." Virtual Press, 1989. http://liblink.bsu.edu/uhtbin/catkey/562762.
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In the past few years social researchers have focused a considerable amount of attention on the relationships between religion and psychological well-being. The purpose of this paper is to examine further relationships among a sample of the Middletown population. More specifically, the paper explores gender differences which may be found in the impact of religion, as measured by church attendance and the presence of fundamentalist beliefs, on three indices of subjective psychological well-being. The findings, as indicated by a series of multiple regressions, demonstrate a significantly stronger relationship between religion and well-being for men than for women. Men who attended church frequently and who professed fundamentalist beliefs were more likely to report positive feelings of well-being. In most cases, religion had little or no effect on women's self-reported well-being.Department of Sociology
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Griffing, Gene A. "Creativity and religious orientation : an interactional study of psychological wellbeing." Virtual Press, 2002. http://liblink.bsu.edu/uhtbin/catkey/1233199.
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Past research has shown that both creativity and religious orientation are related to psychological wellbeing. There has also been some support for the idea that a relationship exists between creativity and religiosity. The present study sought to determine whether the interaction between creativity and religious orientation would be a significant predictor of psychological wellbeing. Psychological wellbeing, in the current study, was defined as the linear composite of life satisfaction, meaning in life, and purpose in life. The independent variables were measured using the Religious Orientation Scale, the Religious Orientation Scale Revised, and the Torrance Tests of Creative Thinking. Dependent variables were assessed via the Satisfaction with Life Scale, the Scales of Psychological Wellbeing Short Forms, and the Life Attitude Profile Revised. Questionnaires were administered to 291 college students at a mid-western university. Individuals were identified as being either high or low in creativity and as either intrinsic or extrinsic with respect to their religious orientation. A final participant sample participant sample of 120 participants was retained for analysis and a two by two factorial MANOVA was performed to determine if creativity and religious orientation would interact. While the results of the study suggested that creativity and religious orientation were both significant predictors of psychological wellbeing, the interaction of these variables was not found to be a significant predictor of psychological wellbeing. The independent factor of creativity was found to be a significant predictor beyond the .05 level for psychological wellbeing, satisfaction with life, purpose in life, and meaning in life. Similarly, religious orientation as an independent factor was found to be a significant predictor beyond the .05 level for psychological wellbeing, purpose in life, and having meaning in life. While this data is consistent with the current literature, religious orientation was not a significant predictor of life satisfaction. It was postulated that the lack of interaction may have been attributed to low variability in test scores, developmental characteristics of the sample, and/or the more precise psychometric properties of the instruments used in the current study. Recommendations for future research were suggested.Department of Counseling Psychology and Guidance Services
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Armstrong, Dorothy Sheilah. "Psychological well-being and spirituality: Constituents of successful aging." CSUSB ScholarWorks, 1999. https://scholarworks.lib.csusb.edu/etd-project/1801.
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Ryan, Johnny. "Militant Islamist radicalisation : does the Internet atomise?" Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609943.
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Sams-Iheme, Mira. "The psychological aspects of battered African-American women." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1996. http://digitalcommons.auctr.edu/dissertations/AAIEP15793.
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There is sparse research on the battering phenomena as it relates to African-American women. Therefore, this study was undertaken in order to determine whether a relationship existed between battering, depression and low levels of self-esteem in African-American women. Another purpose of this study was to obtain a profile of demographic characteristics of these battered African-American women.
The study was conducted in two battered women shelters located in metropolitan Atlanta, Georgia. The actual site locations were in Fulton and DeKalb counties. A quasi-experimental design was used. The non-random sample consisted of 53 African-American women who resided in the battered women shelters during the research period. The Beck Depression Inventory, the Coopersmith Self-Esteem Inventory and the Questionnaire for Battered African- American women were administered. l Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
Statistical procedures that were used to analyze the data from this study were frequency analysis and the Pearson R. The results indicated that there was a relationship between battering and depression in African- American women. There were also variations in the demographic data of these women.
Limitations of this research and implications for counselors are included. Recommendations for future research conclude this work.
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Ashour, Omar. "A world without Jihad? : the causes of de-radicalization of armed Islamist movements." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29750.
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Several armed Islamist movements have shown remarkable behavioural and ideological transformations towards non-violence. The "de-radicalization" processes of these movements removed tens of thousands of former militants from the ranks of al-Qa'ida's supporter and acted as disincentives for would-be militants. These processes have taken place on a large scale in Egypt and Algeria, and on a smaller scale in Libya, Saudi Arabia, Yemen, Jordan, Tajikistan, Malaysia and Indonesia.This dissertation addresses crucial lacunae in the literature on Islamism, security and counterterrorism studies by asking the question 'why do radical Islamist militants revise their ideologies, strategies and objectives and initiate a de-radicalization process.' The dissertation also aims to answer the question of what are the necessary conditions under which this process can be successful. In the following chapters, I analyze how such factors as state policies, charismatic leadership and social interaction between the layers of an Islamist organization, as well as between the same organization and the "other," can all interact to shape the prospects for renunciation violence, both behaviourally and ideologically, by an Islamist movement. Empirically, I analyze the deradicalization processes of three cases in Egypt (the armed wings of the Muslim Brothers, the Islamic Group and al-Jihad Organization) and one case in Algeria (Islamic Salvation Army and affiliated militias). I also analyze two cases of deradicalization failure in Algeria, as a means to further explicate and examine my variables.
The arguments in the dissertation are based on qualitative comparative research. Archival interviews, supplemented by personal ones, with Islamist leaders, mid-ranking commanders, grassroots organization members, Islamist movements' specialists, former security and intelligence officers and state officials are analyzed to help identify the potential causes of de-radicalization from different perspectives. Content analysis is also used to examine original literature and statements produced by the Islamist groups under study and their leaders to both legitimize and, at a later stage, to de-legitimize violence.
In the conclusion, the dissertation provides a comprehensive theoretical framework that explains the causes of de-radicalization of armed Islamist movements. It also provides direction for future research agendas and addresses policy implications relevant to de-radicalization.
Plusieurs mouvements islamistes armes ont donne les signes d'importants changements sur le plan du comportement et de l'ideologie en faveur de la nonviolence. Les processus de de-radicalisation de ces mouvements ont conduit au retrait de dizaines de milliers d'anciens militants des rangs des supporteurs d' Al Qaida et ont eu un effet dissuasif sur ceux qui songeaient a se joindre a eux. Ces processus ont eu lieu a grande echelle en Egypte et en Algerie et a plus petite echelle en Libye, en Arabie Saoudite, au Yemen, en Jordanie, au Tadjikistan, en Malaisie et en Indonesie.
Cette these porte sur des lacunes importantes dans la litterature sur l'islamisme, les etudes de securite et le contreterrorisme. Elle cherche a savoir pourquoi les militants radicaux islamistes ont revise leurs ideologies, leurs strategies et leur objectifs et initie un processus de de-radicalisation. Cette these vise arepondre a ces questions afin de comprendre les conditions necessaires a la reussite d'un tel processus. Au cours des chapitres suivants, j'analyse comment des facteurs tels que les politiques etatiques, le leadership charismatique, et les interactions sociales entre les couches d'une organisation islamiste ainsi qu'entre la meme organisation et l' « Autre» peuvent tous interagir pour modifier les perspectives d'un mouvement islamiste de fayon aI'amener arenoncer ala violence, tant dans son comportement que dans son ideologie. De fayon empirique, j'analyse les processus de deradicalisation de trois cas en Egypte (l'aile armee des Freres musulmans, le Groupe islamique et l'Organisation du al-Jihad) et d'un cas en Algerie ( l'Armee islamique du salut et les milices affiliees). J'analyse egalement deux cas d'echec de la deradicalisation en Algerie afin d'examiner mes variables.
Les arguments de cette dissertation sont fondes sur une recherche qualitative comparee. Des entrevues archivees et des entrevues que j'ai moi-meme realisees avec des autorites islamistes, des sous-officiers ainsi qu' avec de jeunes sympathisants, des militants de souche, des specialistes des mouvements islamistes, des anciens officiers de la securite et du renseignement et des employes de l' etat sont analysees afin d'aider it identifier sous differents angles les causes potentielles de de-radicalisation. L'analyse de contenu est egalement utilisee pour examiner la litterature de base ainsi que les communiques produits par des groupes islamistes et leurs chefs pour legitimer et plus tard, pour delegitimer, la violence.
En conclusion, la these presente un cadre theorique qui explique les causes de la de-radicalisation des mouvements islamistes armes. Elle propose egalement des avenues de recherche et traite des implications concemant les politiques gouvemementales et autres relatives ala de-radicalisation.
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Borchardt, Frederick Francois. "Religious experience and schizophrenia in modern man : an experiential theoretical study." Thesis, Rhodes University, 1990. http://hdl.handle.net/10962/d1002061.
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In this study the psychological structures of two categories of religious and schizophrenic experience were examined from a phenomenological- existential perspective. Existing theories describe schizophrenia as an unfree, rigid experience with limited possibilities for selfhood. Some theorists believe, however, that some forms of schizophrenia can be seen as potential growth experiences which could facilitate existential renewal. These forms of schizophrenia are mystical, mythical or spiritual in nature. Religious experiences are, according to the literature, essentially renewal experiences facilitating existential growth and transformation through a particular system of thought and devotional relationship shared by a group of people. The Duquesne phenomenological- psychological method was used to analyse seven case studies, four of which involved schizophrenic experiences and three which involved religious conversion experiences. The general psychological structure which emerged through this analysis showed both schizophrenia and religious experience to have specific implications for the personal, social, material and mystical dimensions of being. The description of a specific psychological structure of experience which could optimally facilitate existential growth and transformation was attained by examining psychological structures where the subject's experience culminated in existential growth and transformation (such as religious experience and certain schizophrenIc experiences). As both these categories of experience displayed a strong mystical component, a psychological structure of experience which facilitates a transformative mystical experience was described. It can be concluded that an experience involving a mystical dimension could be transformative if the general psychological structure of the person displays (a) an openness towards reality as it presents itself (b) an experience of oneself as having a measure of existential freedom (c) a certain sense of security in one's own selfhood and (d) a social world which could understand, support and reflect inner experiences.
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Chase, Cheryl Jean. "Attitudes toward pornography control: Feminist and fundamentalist views." CSUSB ScholarWorks, 1987. https://scholarworks.lib.csusb.edu/etd-project/412.
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Morgan, Dale Owen. "Spirituality and psychosocial adjustment in a population of terminally ill cancer patients." Thesis, The University of Arizona, 1989. http://hdl.handle.net/10150/558113.
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Taute, Harold Graeme. "The psychological role of homoeroticism in the spiritual growth of priests: a study of individuation processes and homoerotic sexualities." Thesis, Rhodes University, 2000. http://hdl.handle.net/10962/d1002578.
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The study explored the psychological role of homoeroticism in the spiritual growth of priests, using Grounded Theory and James Fowler’s stages of faith development as the basis for the research methodology. Three Anglican priests were interviewed using a semi-structured interview format. The research interview combined Fowler’s Faith Development Interview Guide and a semi-structured interview in order to ascertain the priests’ level of spiritual development, as well as to explore their experience of the homoerotic component to their sexuality, and its influence on their spiritual growth. The interviews and iterative analysis focussed on four major questions: (1) Are priests who experience and actively work at integrating the homoerotic aspect to themselves assisted thereby in their spiritual growth, and if so, how might this be accounted for?; (2) Following Fowler’s model of spiritual development, what processes characterise each priest’s approach to meaning-creation in their lives?; (3) Following Fowler’s model, can the psychological work of engaging with and accepting homoeroticism be conceived of as serving an initiatory function in the emergence of new processes of meaning-creation?; (4) What role does homoeroticism serve in the spiritual growth of priests? The interpretative phase consisted of three stages. A grounded theory analysis of each interview was undertaken, developing a model for understanding the role of homoeroticism in spiritual growth. In the second stage, the priest’s level of spiritual development was ascertained, using Fowler’s Faith Development Guide. The third stage linked each participant’s level of spiritual development (in Fowler’s terms) with their core stories regarding experiences, meanings, and roles of homoeroticism. Finally, an integrative theory of the role of homoeroticism in spiritual growth was developed, using Jungian and post-Jungian theory as a basis for the discussion. The results suggested that homoeroticism did not play any role in spiritual growth and individuation separate to the manner in which it was experienced as having been constructed by society and the Church, and separate to the manner in which each priest in the study expressed, experienced, or engaged with it. In this context the experience of homoeroticism appeared to play a diversity of roles, including representing the collective and personal shadow, the archetypal anima/animus, the archetypal puer/senex constellation, the transcendent function, and thereby, as an expression of these roles, contribute to the emergence of new processes of meaning-creation in the spiritual growth and individuation of priests.
Books on the topic "Psychological aspects of Religious fundamentalism"
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The fundamentalist mindset: Psychological perspectives on religion, violence, and history. New York: Oxford University Press, 2010.
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Craig, O'Neill, ed. Righteous religion: Unmasking the illusions of Fundamentalism and authoritarian Catholicism. New York: Haworth Pastoral Press, 1996.
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Morrison, Douglas. How we heal: Nutritional, emotional, and spiritual fundamentals. Berkeley, Calif: North Atlantic Books, 2001.
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Milton-Edwards, Beverley. Islamic fundamentalism since 1945. London: Routledge, 2005.
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Haynes, Jeffrey. Religion, fundamentalism and ethnicity: A global perspective. Geneva, Switzerland: United Nations Research Institute for Social Development, 1995.
Find full textBook chapters on the topic "Psychological aspects of Religious fundamentalism"
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Corbett, Lionel. "Psychological aspects of religious fundamentalism and terrorism." In Understanding Evil, 155–76. New York : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781351199674-8.
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Tapper, Richard, and Nancy Tapper. "Thank God We’re Secular!’ Aspects of Fundamentalism in a Turkish Town." In Studies in Religious Fundamentalism, 51–78. London: Palgrave Macmillan UK, 1987. http://dx.doi.org/10.1007/978-1-349-08830-0_3.
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Asproulis, Nikolaos. "“Orthodoxy or Death”: Religious Fundamentalism during the Twentieth and Twenty-First Centuries." In Fundamentalism or Tradition, 180–203. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823285792.003.0011.
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This essay first contextualizes the question of the relationship between the religious and secular aspects of contemporary Greece that lies behind of any discussion of fundamentalism. It is important to note that the Greek case looks quite different from other Western societies. Despite the (external) change or progress in various aspects of institutions or daily life, religiosity remains high in Greece, and the religio-political identity of Greek Orthodoxy has allowed the Church to maintain a voice in the public square. This study then provides a brief overview of the main aspects of religious fundamentalism (e.g., reactivity, selectivity, inerrancy, moral Manicheanism) in contemporary Greece, and it concludes by describing the basic contours of an Orthodox secular theology—focusing on the incarnation, eschatology, unity of truth, and the modern existential concern—that offer a response to the current state of this Orthodox fundamentalism.
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Jakelić, Slavica. "Collectivistic Christianities and Pluralism: An Inquiry into Agency and Responsibility." In Fundamentalism or Tradition, 36–59. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823285792.003.0003.
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This essay addresses the relationship between religious traditions, secularisms, and fundamentalisms by looking at collectivistic Catholicisms in the communist and post-communist Croatia and Poland. In response to both theorists of modernity and critics of secularism—who present modernity as a process of secularization and religion as modernity’s other—Jakelić advances the idea of ‘collectivistic religion,’ to refer to religions that are public in manifestation, historically embedded, constitutive of specific group identities—next to linguistic, territorial, cultural, or national identities—and defined in part by the presence of religious (or non-religious) others. On the one hand, she considers the collectivistic Catholicisms that reject the cultural and moral pluralism of modernity but, in the process, end up espousing one of modernity’s aspects—its homogenizing impulse. On the other hand, she traces two instances in which collectivistic Catholicisms in Croatia and Poland affirm the links between Catholicism and national identities but remain open to their Muslim and secular others respectively.
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Nene, Manisha J., and Prashant Gupta. "CyberPsycho Effect." In Advances in Human and Social Aspects of Technology, 186–98. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-3477-8.ch010.
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The Internet has become a platform for different campaigns like political, social, cultural and marketing. Researchers are working on the effect of these services on human behavior and how the use of Internet and social network persuade the environment. This chapter focuses on the causes and effects of persuasive messages based on current trending news and events which can influence an individual's behavior. Cyberspace plus Psychological effect equals to CyberPsycho Effect leading to CyberPsycho attacks. In CyberPsycho attacks, an attacker uses cyberspace and social network to affect attitude or behavior of an individual or a targeted society, and achieve certain goals to attain political, religious, economical, and social gains. It motivates social media users towards a certain objective by spreading the persuasive messages in the form of texts, images or videos. The study is unique, valuable and compels the experts to understand the impact of Internet addiction.
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Baggett, Jerome P. "Conclusion." In The Varieties of Nonreligious Experience, 227–36. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479874200.003.0008.
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This conclusion begins by pointing out some of the differences between the foci and findings in this book and those addressed within the psychologist and philosopher William James’s classic The Varieties of Religious Experience. His book focused on religious conversion, whereas this one attends to atheists. James pays most attention to the psychological aspects of conversion, while this book draws readers’ attentions to aspects of social context that shape the expression and experience of atheism. While James argues that religious ideas are variable and only the feeling of finding the sacred is consistent across individual cases, this book shows that, for atheists, the idea of the science versus religion “conflict myth” is constant, whereas the feelings that authenticate this idea are actually variable. This chapter concludes with suggestions about how atheists could offer a more incisive contribution to American public discourse than they do at present.
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Hook, Joshua N., Laura E. Captari, William Hoyt, Don E. Davis, Stacey E. McElroy, and Everett L. Worthington. "Religion and Spirituality." In Psychotherapy Relationships that Work, 212–63. Oxford University Press, 2019. http://dx.doi.org/10.1093/med-psych/9780190843960.003.0008.
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Some religious or spiritual (R/S) clients seek psychotherapy that integrates R/S values, while others may be reticent to disclose R/S-related aspects of struggles in a presumably secular setting. The authors meta-analyzed 97 outcome studies (N = 7,181) examining the efficacy of tailoring treatment to patients’ R/S beliefs and values. They compared the effectiveness of R/S-tailored psychotherapy with no-treatment controls, alternate secular treatments, and additive secular treatments. R/S-adapted psychotherapy resulted in greater improvement in clients’ psychological (g = .74) and spiritual (g = .74) functioning compared with no treatment and non-R/S psychotherapies (psychological g = .33; spiritual g = .43). In more rigorous additive studies, R/S-accommodated psychotherapies were equally effective to standard approaches in reducing psychological distress (g = .13) but resulted in greater spiritual well-being (g = .34). The chapter features several clinical examples and concludes with evidence-based therapeutic practices.
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Muruges, Devi Venashinee. "Hinduism and Counseling." In Research Anthology on Rehabilitation Practices and Therapy, 567–78. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-3432-8.ch028.
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Indian psychology lays enormous importance on the research of religious experiences and the expansion of approaches by which to accomplish them. In addition to that, it also provides understanding of the different states of consciousness. Hence, it is undeniable that Indian psychology will be able to make a definite therapeutic contribution to many psychological problems. For mental health practitioners dealing with Hinduism, there are teachings within various texts that directly strengthen counseling and mental services. Some of the examples include perceiving the conscious and the unconsciousness aspects of the mind, utilizing meditation to support people with mental health issues, yoga exercises to curb anxiety and stress, and many others. Therefore, this chapter intends to elucidate the application of Hinduism in therapy.
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Muruges, Devi Venashinee. "Hinduism and Counseling." In Multicultural Counseling Applications for Improved Mental Healthcare Services, 211–22. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-6073-9.ch013.
Full textAbstract:
Indian psychology lays enormous importance on the research of religious experiences and the expansion of approaches by which to accomplish them. In addition to that, it also provides understanding of the different states of consciousness. Hence, it is undeniable that Indian psychology will be able to make a definite therapeutic contribution to many psychological problems. For mental health practitioners dealing with Hinduism, there are teachings within various texts that directly strengthen counseling and mental services. Some of the examples include perceiving the conscious and the unconsciousness aspects of the mind, utilizing meditation to support people with mental health issues, yoga exercises to curb anxiety and stress, and many others. Therefore, this chapter intends to elucidate the application of Hinduism in therapy.
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Alshawish, Eman. "Perspective of Women about Her Body after Hysterectomy." In Fibroids [Working Title]. IntechOpen, 2020. http://dx.doi.org/10.5772/intechopen.94260.
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Hysterectomy is the most common major gynecological operation in worldwide and Arabic countries. However, the psychological, physical and sexual consequences of hysterectomy are conflicting and the findings are mixed. While, some studies report that patients have experience greater improvement in their mental health, sexual desire and overall satisfaction. Others show that patients report various negative outcomes, with detrimental effects on sexual functioning being the main concern. My previous study demonstrated that hysterectomy had significantly negative effects on patients’ body image, self-esteem, and identified common meanings and themes associated with hysterectomy stressors, which includes difficulties or limitations in physical and psychological aspects perceived by patients after hysterectomy. In this chapter, author will expand that discuss in details the different factors that influence the perspective of women about body after hysterectomy. Mainly, author will focus on religious, cultural, and psycho-social aspects. All of these factors are interacting with health status of women and effect the situation and productivity of women in her family and culture. Different strategy need to be adopted in order to overcome this problem using evidence and analysis of our Arabic culture and structure. Recommendation of study to health care profession as physician, nurses, midwives and other health care provider to be aware of these potential problematic issues in order to provide a competent health care for women based of her needs.
Conference papers on the topic "Psychological aspects of Religious fundamentalism"
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Volobuev, Alexey. "Genesis and Development of Religious Fundamentalism: Socio-philosophical Aspects." In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.317.
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Dwivedi, Amitabh Vikram. "TAXONOMY OF THE ROMANTIC HEROINE: INTERROGATING PSYCHOLOGICAL AND RELIGIOUS ASPECTS IN BRAJ POETRY." In 5th Arts & Humanities Conference, Copenhagen. International Institute of Social and Economic Sciences, 2019. http://dx.doi.org/10.20472/ahc.2019.005.008.
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Agapov, Valerii Sergeevich, and Liubov Georgievna Ovda. "Comparative Analysis of Desires and Ideals in the Structure of the Value Sphere of the Personality of Younger Schoolchildren." In International Research-to-practice conference. Publishing house Sreda, 2020. http://dx.doi.org/10.31483/r-96994.
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The article presents the generalized results of a comparative empirical study of the manifestation of desires and ideals in the structure of the value sphere of the personality of younger school choldren in secular (n=218) and orthodox (n=212) schools. The orientation of meeting the needs of younger schoolchildren and its classification is shown. The analysis of the identified ideals and role models of modern younger schoolchildren is compared with the results of a study of the ideals of children in Germany and America conducted in the early twentieth century. General and specific results of comparative analysis of empirical data are presented. The author proves the need to develop and implement in the practice of spiritual and moral education programs of psychological and pedagogical support for the development of the structure of the value sphere of the personality of younger schoolchildren in cooperation with the school, family and Church. At the same time, the methodological significance of the anthropological principle of education with its religious-philosophical, psychological and pedagogical aspects is emphasized.
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Jenko, Aladin. "Divorce problems Divorce from a man does not occur except in court model." In INTERNATIONAL CONFERENCE OF DEFICIENCIES AND INFLATION ASPECTS IN LEGISLATION. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicdial.pp238-250.
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"Divorce is considered a form of family disintegration that leads to the demolition of the family and family pillars after its construction through the marriage contract and then the termination of all social ties between husband and wife and often between their relatives. Divorce rates have risen to frightening levels that threaten our Islamic societies. Among the most important causes of divorce in our society are the following: The failure of one or both spouses in the process of adapting to the other through the different nature of the spouses and their personalities, the interference of the parents, the lack of harmony and compatibility between the spouses, the bad relationship and the large number of marital problems, the cultural openness, the absence of dialogue within the family. Several parties have sought to develop possible solutions to this dangerous phenomenon in our society, including: Establishment of advisory offices to reduce divorce by social and psychological specialists, and include the issue of divorce within the educational and educational curricula in a more concerned manner that shows the extent of the seriousness of divorce and its negative effects on the individual, family and society, and the development of an integrated policy that ensures the treatment of the causes and motives leading to divorce in the community, as well as holding conferences. Scientific and enlightening seminars and awareness workshops and the need for religious institutions and their media platforms to play a guiding and awareness role of the danger and effects of divorce on family construction and society, and to educate community members about the dangers of divorce and the importance of maintaining the husband’s bond and stability. As well as reviewing some marriage legislation and regulations, such as raising the age of marriage and reconsidering the issue of underage marriage, which is witnessing a rise in divorce rates. Among the proposed solutions is the demand to withdraw the power of divorce from the man's hands and place it in the hands of the judge, to prevent certain harm to women, or as a means to prevent the frequent occurrence of divorce. The last proposition created a problem that contradicts the stereotypical image of divorce in Islamic law, for which conditions and elements have been set, especially since Islamic Sharia is the main source of personal status laws in most Islamic countries. Therefore, the importance of this research is reflected in the study of this solution and its effectiveness as a means to prevent the spread of divorce, and not deviate from the pattern specified for it according to Sharia."