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Journal articles on the topic 'Psychological aspects of Religious fundamentalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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.

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Ghorbani, Nima, P. J. Watson, Mahmood Amirbeigi, and Zhuo Job Chen. "Religious Schema within a Muslim Ideological Surround." Archive for the Psychology of Religion 38, no. 3 (December 2016): 253–77. http://dx.doi.org/10.1163/15736121-12341327.

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With Religious Schema Scales in the West, Truth of Texts and Teachings correlates negatively with the commitment to interreligious dialogue recorded by Xenosophia. This measure of fundamentalism also predicts problematic religious and psychosocial functioning. The present project examined Religious Schema Scales in university students and Islamic seminarians in the Muslim cultural context of Iran. Truth of Texts and Teachings correlated positively rather than negatively with Xenosophia and predicted religious and psychological adjustment. The adaptive implications of Truth of Texts and Teachings were especially evident in Islamic seminarians. These results supplemented previous Religious Schema data from India and Malaysia in suggesting that fundamentalism may have more positive implications outside the West. Cross-cultural differences in fundamentalism more generally support arguments of an Ideological Surround Model that the incommensurability of religious and other social rationalities requires careful research attention.

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12

Verkuyten, Maykel. "Religious Fundamentalism and Radicalization Among Muslim Minority Youth in Europe." European Psychologist 23, no. 1 (January 2018): 21–31. http://dx.doi.org/10.1027/1016-9040/a000314.

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Abstract. In Europe there are important concerns about fundamentalist religious beliefs among Muslim youth and “homegrown” radicalization that can lead to violent extremism. For these phenomena, different explanations are given, but there is very little systematic empirical research. Based on the existing conceptual, theoretical, and empirical literature and using a social psychological perspective, the current paper discusses religious fundamentalism and radicalization among Muslim minority youth in Europe. Specifically, feelings of uncertainty, perceived hostility, and perceived injustice are discussed as three important psychological factors involved in radicalization. Furthermore, the critical importance of intra- and intergroup processes and social networks is discussed. The review of the research is concluded by providing some directions and suggestions for future research and for prevention and intervention.

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13

Volobuev, Alexey V., and Elena S. Kuzina. "Fundamentality or fundamentalism? About some aspects of higher education in Russia and terminology." SHS Web of Conferences 103 (2021): 01014. http://dx.doi.org/10.1051/shsconf/202110301014.

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The article is devoted to the problem of fundamentalism and the crisis of the education system in Russia. The authors demonstrate the subjective perception of the crisis of education either as a public institution in general or as a specific education system in specific historical circumstances. The study aims to establish or refute the existence of fundamentalist tendencies in the contemporary Russian educational discourse, as well as to identify the validity of using the term “fundamentalism” with regard to the philosophy of education and pedagogy. The research methods included case studies, comparative textual analysis, as well as historical-cultural and comparative methods. The authors note that the term “fundamentalism” was coined in science at the end of the 19th century. It had a completely different meaning, namely, a literal interpretation of a religious text within the framework of a particular tradition. The authors analyze a set of specific situations associated at first glance with the erroneous use of the term “fundamentalism” in Russian scientific articles to mean a generalization of the fundamental and academic nature of education, as well as substantiate the attitude according to which the application of this characteristic is not erroneous at all, but is a manifestation of some features of a specific form of fundamentalism, namely, academic fundamentalism.

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14

Rogers, M. Brooke, Kate M. Loewenthal, Christopher Alan Lewis, Richard Amlôt, Marco Cinnirella, and Humayan Ansari. "The role of religious fundamentalism in terrorist violence: A social psychological analysis." International Review of Psychiatry 19, no. 3 (January 2007): 253–62. http://dx.doi.org/10.1080/09540260701349399.

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15

Lemanto, Eduardus. "FUNDAMENTALISM VERSUS SOCIAL INJUSTICE: POLITICAL ECONOMIC DIMENSION OF THE INDONESIAN FUNDAMENTALISM." KRITIS 30, no. 1 (June 29, 2021): 79–99. http://dx.doi.org/10.24246/kritis.v30i1p79-99.

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Millennium era has been marked off by the horrific alert of the human extermination one of which is in the cutthroat tragedy of 09/11 in 2001, Indonesia is no exception. The series of terrorist attacks and suicide bombings that have recurred almost every year since 2000 behooves the Indonesian stakeholders to giving their very eyes on the roots of the problem. In Karen Armstrong’s viewpoint, the savagery of that extremist attack that slay thousands of people has nothing to do with religion alone, but dominantly also with economic cliff and political havoc in both national and global level. But she also calls to mind that it does not mean that religion has nothing to do with any barbarous acts. The atrocities in the name of religious motives in some aspects are convincingly the constant implications of the imparity of political economy. Terrorism and the similar acts of villainy instigated by the religious ideology are like “rotting fruit” of its main tree, fundamentalism. Fundamentalism is categorized as one of the huge challenges Indonesia has been facing along the post-Reform era. This article examines the problem of the absence of social justice and multidimensional approach of development at all level as the backbones and the determining factors of the emersion of the Indonesian fundamentalism.

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16

Genia, Vicky. "I, E, Quest, and Fundamentalism as Predictors of Psychological and Spiritual Well-Being." Journal for the Scientific Study of Religion 35, no. 1 (March 1996): 56. http://dx.doi.org/10.2307/1386395.

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17

Santos, Elismar Alves dos. "A dimensão psíquica do fundamentalismo religioso." Revista Eclesiástica Brasileira 77, no. 308 (December 31, 2017): 837–51. http://dx.doi.org/10.29386/reb.v77i308.15.

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Síntese: Neste artigo, o autor reflete sobre a dimensão psíquica do fundamentalismo religioso, mostrando como se dá o processo de repressão da vivência espiritual. Para indivíduos fundamentalistas e neuróticos, encontrar um substituto para a repressão do espiritual significa optar pelo fundamentalismo religioso. O fundamentalismo religioso manifesta-se a partir de atitudes concretas de pessoas e grupos. Pessoas que pertencem a grupos fundamentalistas têm um nome e uma história. Por isso, é importante acentuar algumas particularidades da estrutura de personalidade de indivíduos que agem movidos por seus ideais fundamentalistas. Indivíduos com tendência ao radicalismo fundamentalista podem entrar numa desordem caótica devido à repressão. O fundamentalismo religioso seria a manifestação do que foi reprimido ao longo do processo de construção da personalidade?Palavras-chave: Neurose. Personalidade. Psicopatologia. Fundamentalismo religioso. Diálogo inter-religioso.Abstract: In this article, the author talks about the psychological dimension of religious fundamentalism, showing how the process of repression of spiritual experience occurs. For fundamentalist and neurotic individuals, finding a substitute for spiritual repression means opting for religious fundamentalism. Religious fundamentalism manifests itself from the concrete attitudes of people and groups. People who belong to fundamentalist groups have a name and a history. It is therefore important to emphasize some particularities of the personality structure of individuals who act driven by their fundamentalist ideals. Individuals prone to fundamentalist radicalism may enter into chaotic disorder due to repression. Could religious fundamentalism be the manifestation of what was repressed throughout the personality construction process?Keywords: Neurosis. Personality. Psychopathology. Religious fundamentalism. Interreligious dialogue.

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18

Romi, Shlomo. "Psychological Aspects in Religious Residential Schools in Israel." Residential Treatment for Children & Youth 15, no. 1 (May 15, 1997): 27–46. http://dx.doi.org/10.1300/j007v15n01_03.

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19

Roysircar, Gargi. "Religious Differences: Psychological and Sociopolitical Aspects of Counseling." International Journal for the Advancement of Counselling 25, no. 4 (December 2003): 255–67. http://dx.doi.org/10.1023/b:adco.0000005525.71147.e8.

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20

Karris, Robert J. "Book Review: Psychological Aspects of Pauline Theology." Theological Studies 49, no. 2 (May 1988): 337–39. http://dx.doi.org/10.1177/004056398804900208.

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21

Hickling, C. J. A. "Book Review: Psychological Aspects of Pauline Theology." Theology 91, no. 744 (November 1988): 529–30. http://dx.doi.org/10.1177/0040571x8809100625.

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22

Rollins, Wayne. "Psychological Aspects of Pauline Theology. Gerd Theissen." Journal of Religion 70, no. 1 (January 1990): 88–89. http://dx.doi.org/10.1086/488279.

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23

Hoops, Merlin H. "Book Review: Psychological Aspects of Pauline Theology." Interpretation: A Journal of Bible and Theology 42, no. 3 (July 1988): 318–20. http://dx.doi.org/10.1177/002096438804200319.

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24

Francis, Leslie J., Jeff Astley, and Ursula McKenna. "Belief in God, Belief in Science: Exploring the Psychological Correlates of Scientific Fundamentalism as Implicit Religion." Implicit Religion 21, no. 4 (May 17, 2019): 383–412. http://dx.doi.org/10.1558/imre.36862.

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25

Rollins, Wayne G., Gerd Theissen, and John P. Galvin. "Psychological Aspects of Pauline Theology." Journal of Biblical Literature 109, no. 1 (1990): 154. http://dx.doi.org/10.2307/3267353.

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26

Alwan, Ali Mohammad, and Faten Mohammad Razzaq. "Islamic fundamentalism (Read on the paths of formation and dimensioning the future)." Tikrit Journal For Political Science, no. 20 (July 13, 2020): 87. http://dx.doi.org/10.25130/poltic.v0i20.226.

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Islamic fundamentalism is no longer a phenomenon that only Islamic societies knew or belongs to a specific society, but it exceeded the local and international dimensions, and despite the concept's modernity, the emergence of its mechanisms and effects is considered a contemporary intellectual phenomenon that has its internal or international causes or dimensions (political, religious, social, psychological). It was coupled with many radical and extremist concepts after its principles and intellectual sources were adopted from these concepts, despite the fact that some fundamentalist movements differed from each other in terms of goals, generations, discourse and communications. The confusion between fundamentalism and terrorism requires careful distinction between them and also requires and requires multidimensional treatments (intellectually, religiously, politically .......) and by rebuilding religious institutions so that they can carry out their functions or address the critically enlightened processes of transforming concepts and restoring reason and guidance To the administration of public affairs

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27

Veselova, Elena. "Ethical and Psychological Aspects of a Psychotherapist’s Religious Identity." St.Tikhons' University Review. Series IV. Pedagogy. Psychology 45 (June 30, 2017): 106–17. http://dx.doi.org/10.15382/sturiv201745.106-117.

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28

Yakhin, F. F. "The Religious PsychologicalAssistance and its theoretical Aspects: the Russian Islamic Discourse." Minbar. Islamic Studies 11, no. 3 (December 24, 2018): 667–78. http://dx.doi.org/10.31162/2618-9569-2018-11-3-667-678.

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The article deals with shaping theoretical basis for the religiously-oriented psychological assistance as well as the prospects of creating the integrative Islamic theory of psychological counseling and therapy. The author offers models of psychological assistance, which could be used by Islamic psychologists and orientated on the client’s personality as well as his/her religious beliefs. The research identifies some basic requirements for the Islamic model of psychological assistance to meet and prospective integrating into the proposed model various conceptual ideas and practices as applied in the Western psychology.

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29

Pyrog, Ganna V. "Psychological aspects of the functioning of religious values (Christian aspect)." Ukrainian Religious Studies, no. 39 (June 13, 2006): 93–102. http://dx.doi.org/10.32420/2006.39.1747.

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The relevance of the study of the problem of Christian axiology is due to the growing interest in religion and the associated change in world outlook and values in contemporary Ukrainian society. The study of religious values is caused by the urgent problem of finding universal moral values of social development and clarifying the content, structure and nature of their functioning. However, all the basic principles of Christian doctrine acquire character of value only in the presence of subjective attitude, their personal importance for the believing individual. Only in this way can religious values influence the motivation of actions and determine human behavior.

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30

Bebbington, D. W. "Martyrs for the Truth: Fundamentalists in Britain." Studies in Church History 30 (1993): 417–51. http://dx.doi.org/10.1017/s0424208400011864.

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The systematic study of religious Fundamentalism is now well under way. The first of six promised volumes under the auspices of the Fundamentalism Project of the University of Chicago, making a global examination of such movements in many religions, was published in 1991. Collections of papers evaluating specific aspects of Fundamentalism have been issued, and the theological method of the contemporary British movement has been scrutinized. Its American equivalent is the subject of one of the most illuminating of post-war works on the history of Christianity in the United States. Yet the history of the British movement has been allowed to remain in obscurity. Although, as will be seen, there are understandable reasons for the neglect, the growth of interest in world-wide Fundamentalism makes study of its British expression timely. More certainly than some of the other forms of defensively-minded traditional religion elsewhere that are now being labelled ‘Fundamentalist’, the British movement is entitled to the name invented by its counterpart in America. It arose at the same time, looking to some of the same men for leadership, and displayed similar traits. So an attempt is made here to present an overview of the Fundamentalists in Britain.

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El Azayem, Gamal Abou, and Zari Hedayat-Diba. "The Psychological Aspects of Islam: Basic Principles of Islam and Their Psychological Corollary." International Journal for the Psychology of Religion 4, no. 1 (January 1994): 41–50. http://dx.doi.org/10.1207/s15327582ijpr0401_6.

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32

Sotelo, María José, and Jose Luis Sangrador. "Psychological Aspects of Political Tolerance among Adolescents." Psychological Reports 81, no. 3_suppl (December 1997): 1279–88. http://dx.doi.org/10.2466/pr0.1997.81.3f.1279.

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This study concerns 273 Spanish adolescents, aged between 14 and 17, 125 boys and 148 girls. The measured variables were political tolerance, liking for several groups, political experience, cognitive moral reasoning, support for democratic norms, support for violent groups, identification with a group of friends, identification with a religious group, and identification with a soccer team. The objectives of this work were (a) to establish groups of adolescents based on the relationship between their willingness to extend rights to several groups and their liking of these groups, (b) to know the personality characteristics of tolerant and intolerant adolescents, and (c) to set up correlations between age and total tolerance, total liking, and the variables correlated with tolerance. The main findings are that older and younger adolescents belong to different groups, with respect to tolerance, and something similar can be said about boys and girls. Intolerant adolescents perceive themselves as anxious, insecure, solitary, and obstinate. Significant positive correlations between age and political experience, rated support for democratic norms and ratings for identification with a group of friends were found. On the contrary, there were significant negative correlations between age and rated support for violent groups, identification with a religious group, and identification with a soccer team.

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Strebkova, Julia. "GARRANTEENG THE SAFETY OF WOMEN AND GIRLS UNDER CONDITIONS OF ARMED CONFLICT." Almanac of Ukrainian Studies, no. 25 (2019): 115–20. http://dx.doi.org/10.17721/2520-2626/2019.25.18.

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It has been shown that in recent years in Ukraine the pressure of religious organizations on the legislative and executive authorities has increased and information campaigns and projects of anti-gender and anti-Ukrainian trends have been implemented. The author analyzed how in the regions staying under Russian informational pressure the religious fundamentalism shows the potential of development develop into religious extremism. It has been demonstrated that in Ukraine the gender aspects of security are not well-developed and are heavily influenced by religion. It has been shown that the lack of high-quality gender analytics significantly complicates the forecasting of social processes. The article deals with the question how religious fundamentalism manipulates women's security issues in favor of religious interests. It is noted that the pressure of pro-religious anti-gender movements on the authorities in Ukraine can lead to negative consequences, and that the establishment of a state policy based on religious perceptions of the world can threaten the country's internal security. It was concluded that in times of conflict, religious extremism does not recognize the rule of human rights and proclaims the primacy of religious customs over women's human rights. It is proved that, considering direct conflict with Russia, the spread of religious fundamentalism in Ukraine and the spread of structural gender violence will be relevant and require the immediate development of gender and biopolitical aspects of security. It was concluded that for the progressive democratic development of Ukraine, as well as safe living conditions and the well-being of its citizens, the security services should turn to gender analytics. It has been proven that, in order to protect their interests, religious leaders can initiate a departure from state-guaranteed compliance with international agreements on gender equality in all spheres of life. In this regard, Ukraine's implementation of United Nations Security Council Resolution No. 1325 on Women, Peace, Security and the similar resolutions as well as Recommendations of the UN Committee on the Status of Women for Countries that have ratified the Convention on the Elimination of All Forms of Discrimination against Women, other UN instruments is important for Ukraine. Also important are the country's European commitments in the field of gender equality. In particular, the Council of Europe Convention on the Prevention and Combating of Violence against Women and Domestic Violence (Istanbul Convention) needs to be ratified.

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Lazar, Aryeh. "The Challenges of Research in the Psychology of Religion among Jewish (Israeli) Samples." Journal of Empirical Theology 33, no. 1 (June 19, 2020): 39–64. http://dx.doi.org/10.1163/15709256-12341409.

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Abstract Measures and conceptualizations in the psychology of religion have been developed on predominantly Christian samples and their transportation to the study of other religions can be problematic. A review of empirical research on Israeli Jewish samples in different research areas—measuring religiousness, religious motivation, mystical experience, prayer, religious support, religious fundamentalism, and religiousness & sexuality—is presented and the significance of differences in orthodoxy / orthopraxy orientation, religious theology and belief, religious practice, and sociological aspects of religious life for empirical research in the psychology of religion is demonstrated. Methodological recommendations in each instance are provided. Many of the insights and recommendations presented here are applicable to the study of additional non-Christian religions.

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35

Saroglou, Vassilis. "Trans-Cultural/Religious Constants vs. Cross-Cultural/Religious Differences in Psychological Aspects of Religion." Archive for the Psychology of Religion 25, no. 1 (January 2003): 71–87. http://dx.doi.org/10.1163/157361203x00057.

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Are there trans-religious, trans-cultural constants in psychological aspects of religion across different religions and cultures? An excessively culturalistic approach may overlook this possibility, putting an emphasis on the uniqueness of the religious phenomenon studied as emerging from a complex of multiple contextual factors. This article reviews empirical studies in psychology of religion in the 1990s that mainly include participants from different Christian denominations, but also from other religions: Muslims, Jews and Hindus. It appeared, at first, that several cross-cultural/religious differences can be documented (especially between Catholics and Protestants), but the interpretation of these differences is not simple, as other factors may interfere. Secondly it turned out that an impressive series of psychological constants also exist across different denominations, religions, and cultures. These constants include personality correlates, gender and gender orientation, positive and negative values, cognitive and affective aspects, identity formation, social attitudes and consequences.

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36

Clare, Anthony W., and Janette Tyrrell. "Psychiatric aspects of abortion." Irish Journal of Psychological Medicine 11, no. 2 (June 1994): 92–98. http://dx.doi.org/10.1017/s0790966700012428.

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AbstractObjective: To examine the evidence concerning the psychological consequences of abortion, the risk of suicide in pregnancy and the psychological consequences for the mother and the child in cases of refused abortion. Method: An extensive literature search was undertaken and key relevant papers were examined and analysed. Results: Legal abortion has become more widely available throughout the western world and the actual reported incidence of cases of refused abortion is low. The majority of studies indicate that the psychological consequences of abortion itself are in the main mild and transient but there is evidence that women who have strong religious or cultural attitudes negative to abortion do experience high levels of psychological stress following abortion. The risk of suicide is low in pregnancy and suicide is a rare outcome of refused abortion. There is evidence of psychological and social difficulties experienced by mothers of unwanted pregnancies forced to proceed to term and by many offspring of such unwanted pregnancies. Conclusions: Definitive conclusions are difficult to draw from the published studies of refused abortion and many studies are over thirty years old.

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Homayouni, A. "P03-215 - Psychological aspects of religious orientation and humans abnormal behavior." European Psychiatry 25 (2010): 1282. http://dx.doi.org/10.1016/s0924-9338(10)71269-4.

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Jobling, David. "Transference and tact in biblical studies: A psychological approach to Gerd Theissen's Psychological Aspects of Pauline Theology." Studies in Religion/Sciences Religieuses 22, no. 4 (December 1993): 451–62. http://dx.doi.org/10.1177/000842989402200404.

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DeLorenzo, Yusuf Talal. "Fundamentalism, Revivalists, and Violence in South Asia." American Journal of Islam and Society 6, no. 2 (December 1, 1989): 345–49. http://dx.doi.org/10.35632/ajis.v6i2.2684.

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The volume under review is essentially a collection of papers presentedat a two-day workshop on the changing division of labor in South Asia heldat the University of Wisconsin in 1984 at which the two major themes werethe emerging role of women; and the “increasingly violent role of religion.”IThe latter theme became the subject of this book.Concerning this subject, the editor, Dr. Bjorkman, writes:“If, then, you have been perplexed about the chronic religiousviolence in contemporary South Asian states, you need search nofurther for relief. The following chapters examine, explore, andexplain aspects of religious fundamentalism, self-righteousrevivalists, and murderous mayhem among the four major faithsof South Asia."Then, evincing his concern for the human situation in the area, and hisown obviously painful experiences there, Dr. Bjorkman continues:“. . . one may justifiably conclude that a no-win situationcharacterizes the South Asian mosaic. Contemporary reality isdepressing, if not gruesome; the daily documentation of death anddestruction, cruelty and carnage, is sufficient evidence thereof?Candidly assessing the objective of his work, Dr. Bjorkman states:“The aim of this book is to uncover some of the socio-politicaltruths disguised by the frequent invocation of “fundamentalist” and“revivalist” claims in contemporary South Asian religions.”And in order to prepare the reader for what lies ahead, the learned editoradds:“One can come away from this volume wringing one’s hands indespair at the utter hopelessness of human foibles. Or one cancatch glimpses of truth and possible points of leverage by whichthe certain slide into anarchy might be arrested and even reversed.Sigmund Freud once wrote: ‘The truths contained in religious doctrinesare after all so distorted and systematically disguised thatthe mass of mankind cannot recognize them as truth (Freud1928 :78) .“Thus, before moving on to even the editor’s introductory chapter, theinterested reader, in the sense of his or her faith or allegiance to one or theother of the four major religions of South Asia, will begin to feel queasyat the prospect of what lies ahead. Many such, I suspect, will put the volumedown and start wringing their own hands at the utter hopelessness of humanfoibles in the guise of Western academic treatments of Eastern affairs of thespirit. But no, gentle reader, dismay not; the volume is not your averagewitch hunt. On the contrary, as food for thought it is immediately engaging,and as an opportunity for self-exam ...

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Geertz, Armin. "Religious Narrative." Bulletin for the Study of Religion 42, no. 4 (November 13, 2013): 3–9. http://dx.doi.org/10.1558/bsor.v42i4.3.

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This introduction to the special issue on narrative discusses various ways of approaching religious narrative. It looks at various evolutionary hypotheses and distinguishes between three fundamental aspects of narrative: 1. the neurobiological, psychological, social and cultural mechanisms and processes, 2. the many media and methods used in human communication, and 3. the variety of expressive genres. The introduction ends with a definition of narrative.

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Zubrzycki, Waldemar. "The Terrorism of Islamic Fundamentalists." Internal Security 9, no. 2 (July 9, 2018): 157–69. http://dx.doi.org/10.5604/01.3001.0012.1710.

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Fundamentalism is a general term denoting religious movements which consider religious traditions to be of the highest importance and are reluctant to introduce any changes which are seen as an infringement of religious identity. Fundamentalism is a characteristic of all religions in the world, however, in the case of Islam — in the recent years — it has often been the cause of terrorist acts. The dogmata of Islam are defined in the Quran, according to which there are five pillars of Islam to which every Muslim has to adhere. The characteristic feature of Islamic fundamentalism is to introduce specific ways of life based on traditional standards described in the Quran, they define social and political aspects of life as well as detachment from the Western way of life. The cause of this is frustration and social dissatisfaction along with a rejection of modern methods and changes proposed by the West. Preaching slogans which encourage fighting against injustice and demoralisation in the name of creating “a better world”, along with a proprietary right to interpret the verses of the Quran, results in the promotion of terrorism, including suicide attacks. The cult of sacrificing one’s own life is treated in Islam as a heroic deed, in which the doer sacrifices what he deems most important. Martyrdom, glory after death, the sense of self-sacrifice for the sake of a divine cause are factors which make Islamic terrorists accept their own demise and this is not considered as the end of their existence but rather its beginning and privileged because of the sacrifice of one’s life for Islam. The foundation of Islamic terrorism is the rivalry between the values of the West and the fundamentalist and traditionalist tendencies of the Arabic countries. Anti-West attitudes together with a politicised version of Islam are major threats not only to both sides but also the whole world.

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Mäkinen, Virpi. "Moral Psychological Aspects in William of Ockham’s Theory of Natural Rights." American Catholic Philosophical Quarterly 86, no. 3 (2012): 507–25. http://dx.doi.org/10.5840/acpq201286342.

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Avakyan, Naira, and Naira Nersissyan. "On Psychological, Semantic and Structural Aspects of English Colour Terms." Armenian Folia Anglistika 8, no. 1-2 (10) (October 15, 2012): 60–64. http://dx.doi.org/10.46991/afa/2012.8.1-2.060.

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Colour symbolism plays a great role in art, religious rituals and everyday life. Colour names can be encountered in phraseological units which are based on the semantic and psychological perceptions typical of a given nation and culture. They reflect the semantic, grammatical, lexicological and psychological peculiarities specific to a given language. The article discusses certain psychological, semantic and structural aspects of phraseological units with colour names.

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Daniels, Timothy P. "New Faiths, Old Fears." American Journal of Islam and Society 23, no. 2 (April 1, 2006): 95–98. http://dx.doi.org/10.35632/ajis.v23i2.1623.

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Bruce Lawrence’s book, New Faiths, Old Fears: Muslims and Other AsianImmigrants in American Religious Life, seeks to remedy theoretical gaps bycorrecting the emphasis on East Asians within Asian-American studies andby describing Asian Americans in relation to other minorities and dominantAnglos within the prevailing ethno-racial system (p. xiv). As a religiousstudies scholar with “a lifelong engagement with Islam, and an exuberantattachment to South Asia” (p. 38), he discusses post-1965 immigration andunderscores its religious and cultural dimensions. The range of controversialtopics broached in this book promise to appeal to a broad readership.Topics covered include historical and politico-economic aspects of immigration, racial prejudice, cultural and religious fundamentalism, argumentsover multiculturalism, transnational identities, and media representations ofreligion. Consequently, New Faiths, Old Fears is highly significant forthose interested in religious studies, sociology, anthropology, history, andcultural studies – and especially for those interested in immigration andAsian Americans ...

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LeVasseur, Todd. "Reverend Billy and the Church of Stop Shopping." Nova Religio 23, no. 3 (February 1, 2020): 86–109. http://dx.doi.org/10.1525/nr.2020.23.3.86.

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This article argues that the religious thought and rituals of Reverend Billy Talen are a form of dark green animist religion and function as a response to perceived human destruction of the biosphere. An overview of environment-centered religions mobilized by concerns over planetary metrics is presented, followed by a case-study analysis of Reverend Billy and the Church of Stop Shopping. It is argued that the religion espoused by Reverend Billy is an example of how contemporary concerns for environmental and social health are influencing contemporary religious thought and production. The religious activism of Reverend Billy and his church, aimed at liberating life from “consumerism” and fundamentalism, presents an “ideal type” example of the development of Earth-centered protest religions that may be found at the margin of capitalist society. As evidenced by Reverend Billy, aspects of this religious development will be predicated upon anti-globalization discourses and concerns for ecosystem health and sustainability.

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Vellenga, Sipco J. "The growth of the evangelical movement in the Netherlands : a fundamentalist revival?" Religion and Theology 2, no. 3 (1995): 240–55. http://dx.doi.org/10.1163/157430195x00177.

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AbstractThe evangelical movement in the Netherlands has grown a lot in the past decades. This growth is a result of the increasing discontent of orthodox believers with the religious and moral climate within the mainline churches and the decreasing internal integration of these churches. The growth of the evangelical movement is also associated with the supply of the evangelical organisations, which is characterised by an orthodox Protestant message, a traditional morality, and a faith which is rooted in personal experience and which is relevant to everyday life. Finally the success of the evangelical movement is connected with the rational way of working of the evangelical organisations. We have argued that the evangelical movement in the Netherlands is not a fundamentalist movement pur sang. Fundamentalism was defined as religious orthodoxy in active opposition to modernisation. The Dutch evangelical movement is an orthodox movement in mainly passive opposition to some cultural aspects of modernisation. We do not expect this movement to radicalise in the coming years.

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Thagard, Paul. "The Emotional Coherence of Religion." Journal of Cognition and Culture 5, no. 1-2 (2005): 58–74. http://dx.doi.org/10.1163/1568537054068642.

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AbstractThis paper uses a psychological/computational theory of emotional coherence to explain several aspects of religious belief and practice. After reviewing evidence for the importance of emotion to religious thought and cognition in general, it describes psychological and social mechanisms of emotional cognition. These mechanisms are relevant to explaining the acquisition and maintenance of religious belief, and also shed light on such practices as prayer and other rituals. These psychological explanations are contrasted with ones based on biological evolution.

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Nauta, Rein. "The Prodigal Son: Some Psychological Aspects of Augustine’s Conversion to Christianity." Journal of Religion and Health 47, no. 1 (August 1, 2007): 75–87. http://dx.doi.org/10.1007/s10943-007-9134-1.

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Sarrazh, Nataliya A. "Socio-psychological and Religious Aspects in Prose by F. N . Gorenstein 1960– 1970-ies." Vestnik of Saint Petersburg University. Language and Literature 14, no. 3 (2017): 341–49. http://dx.doi.org/10.21638/11701/spbu09.2017.304.

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Racine, Louise. "Examining the conflation of multiculturalism, sexism, and religious fundamentalism through Taylor and Bakhtin: expanding post-colonial feminist epistemology." Nursing Philosophy 10, no. 1 (January 2009): 14–25. http://dx.doi.org/10.1111/j.1466-769x.2008.00378.x.

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