Relevant bibliographies by topics / Psychology and religion

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Psychology and religion'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Psychology and religion"

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Hunt, Richard A. "Psychology of Religion or Religion of Psychology?" Contemporary Psychology: A Journal of Reviews 43, no. 12 (December 1998): 876–77. http://dx.doi.org/10.1037/001905.

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Haque, Amber. "The Psychology of Religion." American Journal of Islam and Society 18, no. 1 (January 1, 2001): 100–102. http://dx.doi.org/10.35632/ajis.v18i1.2037.

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The areas of psychology and religion have been traditionally viewed as mutuallyexclusive and the relationship between them seen as one of paradox and impossibility.The book under review offers a wide coverage of the subject from its troubledhistory to the latest developments in the field in easy to understand language.In an overview of the book, the author points out how religion can be a powerfulforce in human society leading to admirable and often horrible consequences.Citing a few research studies, the author shows how the situation has changed overthe years and how the psychology of religion is emerging as a completely new fieldof study. The book is divided into seven chapters.Chapter one begins with the daunting task of defining both psychology and religionfrom the author's own perspective, after a review of some popular definitions.After presenting a couple of questionnaires to measure religious beliefs, the authorpresents a short history of the uneasy relationship between psychology, religionand discusses the concept of spirituality. The author points out that although spiritualityis common to most religions and cultural traditions, it can be a divisiveissue and is actually outside the context of organized religion. Concern is raised bythe author regarding the lack of attention given to the possible differences betweenthe religious experiences and behaviors of men and women.Chapter two focuses on how traditions outside of the western Christian context,e.g. Buddhism, Hinduism, Islam, and Judaism view the psychology-religionrelationship. This chapter also describes "Syncretic Religions" in which differentreligious traditions are blended, and the new religious movements starting in the1960s. The chapter stresses that although psychological emphases and consequencesmay differ, psychological themes are common to all or most religions, andthese emphases and consequences need further investigation.Chapter three discusses religious behavior and examines in detail the effects ofprayer. The author gives definitions and quotations of prominent scholars andcites empirical studies showing effects and perceived effects of prayer. The use of ...
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Krivohlavy, Jaro. "REVIEW: "Psychologie nábozenství (Psychology of Religion)"." International Journal for the Psychology of Religion 13, no. 3 (July 2003): 221–22. http://dx.doi.org/10.1207/s15327582ijpr1303_06.

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Tjeltveit, Alan C. "The Impossibility of a Psychology of the Christian Religion: A Theological Perspective." Journal of Psychology and Theology 17, no. 3 (September 1989): 205–12. http://dx.doi.org/10.1177/009164718901700301.

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Does theology have a legitimate role to play in the psychology of the Christian religion? Several strands of thought within scholarly disciplines which study religion say “Yes.” Those perspectives are reviewed and a particular theological perspective on the definition of the Christian religion is set forth. In light of that perspective, an argument for the appropriate limits of psychology's attempts to provide knowledge about the Christian religion is made. It is concluded that, although a psychology of religious experience and behavior can and ought to be pursued, it is, in several regards, impossible to construct a psychology of the Christian religion.
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Gomes Esperandio, Mary Rute, and Hartmut August. "Quantitative Research in Psychology of Religion in Brazil." Revista Pistis Praxis 9, no. 1 (April 27, 2017): 69. http://dx.doi.org/10.7213/2175-1838.09.001.ds-tr03.

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Although in Brazil Psychology of Religion historically has a tradition in qualitative research, in recent years it has been possible to observe a significant growth of quantitative publications. Thus, this paper aims to present an analysis of quantitative studies in Psychology of Religion in Brazil, published in Portuguese. For this, we surveyed indexed studies in the CAPES Bank of Theses and Dissertations (Coordination of Higher Education Personnel Training) and ScieLO Journal Portal (Scientific Electronic Library Online), using several search terms such as “psychology and religion”, “psychology and quantitative research”, “religion and validation”, “religion and scale”, “religiosity and scale”, “spirituality and scale”, “spiritual/religious well-being scale”, “spiritual/religious coping scale”, “psychiatry and religion”, “psychiatry and quantitative research”, “psychology and validation” and “psychiatry and validation”. We selected 70 studies for analysis. The results show that studies on “Psychology and religion” come from different areas of knowledge, raising the question of the specificity of “Psychology of Religion”. The quantitative research indicates a trend of growth, especially in the use of scales. Studies indicate the need for further reflection on the role of religiosity and spirituality on health, on meaning construction and meaning in life processes, on feelings of spiritual well-being and promotion of mental health. Considering that these issues have been addressed from diverse fields, in order to strengthen Psychology of Religions a field of knowledge, we suggested the conduction of studies of qualitative and quantitative nature in the theoretical and empirical perspective of this discipline itself.
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Karagodina, O. "Psychology of Religion." Ukrainian Religious Studies, no. 6 (December 5, 1997): 51–58. http://dx.doi.org/10.32420/1997.6.118.

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Psychology of religion as a branch of religious studies, in contrast to the philosophy and sociology of religion, focuses attention mainly on the problems of individual religiosity - the phenomena of religious experience, religious beliefs, mechanisms of the emergence and development of religious experience. The psychology of religion studies the experience of the supernatural person, the psychological roots of this experience and its significance for the subjective. Since a person is formed and operates in a society, the study of religious experience must include its social sources.
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Phookun, Hemendra Ram. "Psychology of religion." Open Journal of Psychiatry & Allied Sciences 11, no. 1 (2020): 1. http://dx.doi.org/10.5958/2394-2061.2020.00009.9.

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Budd, Christopher. "Religion and Psychology." Philosophers' Magazine, no. 16 (2001): 59. http://dx.doi.org/10.5840/tpm20011671.

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Hood, Ralph W. "Psychology and Religion." Contemporary Psychology: A Journal of Reviews 33, no. 4 (April 1988): 348–49. http://dx.doi.org/10.1037/025618.

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Gorsuch, R. L. "Psychology of Religion." Annual Review of Psychology 39, no. 1 (January 1988): 201–21. http://dx.doi.org/10.1146/annurev.ps.39.020188.001221.

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Dissertations / Theses on the topic "Psychology and religion"

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Aziz, Robert E. "C.G. Jung's psychology of religion and synchronicity." Thesis, Lancaster University, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.253498.

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Lockhart, Alastair Stephen. "Religion, psychology and metaphysics in interwar Britain." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609200.

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Zock, Tanja Henriëtte. "A psychology of ultimate concern : Erik H. Erikson's contribution to the psychology of religion /." Amsterdam : Rodopi, 1990. http://catalogue.bnf.fr/ark:/12148/cb35486579h.

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Martin, Amy. "Does religion buffer cheating?" Thesis, Northern Illinois University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3611371.

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Given the current amount of cheating in our society and more specifically in our schools, the focus of this dissertation was to examine the impact of religiosity on cheating behavior in an academic arena. Additionally social norms and the individual difference variable of self-monitoring were also investigated to determine their impact on cheating behavior. Furthermore, self-regulation was examined to determine if non-cheating high self-monitors deplete more self-regulatory resources than those non-cheating low self-monitors in a cheating situation.

Participants completed a religiosity and self-monitoring measure prior to coming into the laboratory. At a date of their choosing, participants completed the laboratory portion of the study. In the laboratory, participants were given a job-competency measure to complete, at which time they were given an opportunity to cheat. The participants completed the job-competency measure alone or in the presence of a confederate. Four different conditions were formed: a control condition, a cheating condition, a passive condition, and an active noncheating condition. It was also in the laboratory that their grip strength was measured.

Contrary to expectations, religiosity was not a significant predictor of cheating behavior. However, norms did impact cheating behavior; there was more cheating when the confederate cheated and less cheating when the confederate discouraged cheating behavior. Additionally, there was an impact of self-monitoring in response to the created norms, such that high self-monitors tended to follow the behaviors of the confederates more so than low self-monitors. Contrary to expectations, self-regulatory resources were not significantly impacted for noncheating high self-monitors in a confederate-induced cheating condition.

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Ferguson, Harvie. "Søren Kierkegaard's religious psychology of melancholy." Thesis, University of Glasgow, 1994. http://theses.gla.ac.uk/1459/.

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Part One deals with social and historical aspects of melancholy in relation to the emergence of modernity. It is argued that one way of understanding modernity is in terms of the emergence of a characteristic world view associated with Copernicanism, and that this transformation 'from the closed world to the infinite universe' is the context within which the old term 'melancholy' was redefined in terms of the modern experience of 'motion', 'distance' and 'reflection'. It is argued that an initial understanding of this relation provides a meaningful context for the reading of Kierkegaard's comments on his own society, particularly those contained in his Two Ages, his varied journalistic production, and his thesis, The Concept of Irony. Part Two attempts to define and present three distinct perspectives within which psychological, philosophical and religious dimensions of melancholy are explored. I have termed these perspectives, respectively, topological, anthropological and philosophical. Not only the aesthetic works, but the 'theory of the spheres' - which has played a central part in much contemporary literature on Kierkegaard - are here treated as exemplifying a topological approach to the central issues of modernity. In contrast to this horizontal perspective, and cutting across it a various points, a distinctively vertical analysis of experience is explored in a number of anthropological works, including, The Concept of Anxiety. An openly philosophical analysis of modernity is then presented, using the works attributed to Johannes Climacus and Anti-Climacus. Part Three, as distinct from the secular works discussed in Parts One and Two, deals with Kierkegaard's explicitly religious writings. In these works, it is argued, Kierkegaard offers a description of religiously transformed, non-melancholic experience. He does so, however, by way of contrast with the melancholy which remains central to both our immediate and reflective forms of self-understanding.
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Gilbey, Wayne. "Effects of Religious Motivation on the Relationship between Religion and Well-Being." Thesis, Walden University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3623162.

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The purpose of this study was to examine whether intrinsic, extrinsic, and quest religious motivations mediate the relationship between the religious philosophy and perceived well-being of believers. The intrinsic-extrinsic-quest paradigm has been the dominant measure of religious motivation for more than 3 decades. However, the different effects of intrinsic, extrinsic, and quest motivation on the well-being of believers has not been tested on a stratified, purposeful sample of the major world religions. A quantitative, quasi-experimental research design was used with an online, self-report questionnaire and mediation analysis to examine the effects of religious motivation on the relationship between religious philosophy and well-being. A stratified, purposeful sample of 763 members of the major world religions completed assessments of religion and well-being. Linear regressions revealed that intrinsic, extrinsic, and quest religious motivations were three distinct constructs, that they do exist across the world religions, and that they mediated the relationship between different religions and well-being, depending on which predictor and outcome variables were being examined in the mediation triangle. Positive social change is possible for counselors, therapists, psychologists of religion, religious leaders, and laypersons at the individual and societal level through knowing which religious beliefs, motivations, and practices are associated with positive affect, satisfaction with life, the fulfilment of basic human needs, eudaimonic well-being, and better physical health. Individuals come to religion mainly during times of personal crises as a way of coping, expecting urgent results, and these findings illuminate the effectiveness of their chosen coping strategy.

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Johnson, Keith E. "Problems of epistemology in the integration of psychology and theology." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Peters, Frederic H. "Neurophenomenology and religion /." St. Lucia, Qld, 2003. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe17241.pdf.

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Jecmen, David Joseph. "Toward an integration of spirituality and psychology : a contribution from metaphysical tradition /." The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487846354482292.

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Shaw, Annick. "Posttraumatic growth and religion." Thesis, University of Warwick, 2003. http://wrap.warwick.ac.uk/2359/.

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Chapter one reviews the published literature and studies that reported a link between religion, spirituality, and posttraumatic growth (PTG). A review of eleven key studies, in context, produced three main findings. First that religion and spirituality are usually beneficial to people dealing with the aftermath of trauma. Second, that traumatic experiences often lead to a deepening of religion and spirituality. Third, that positive religious coping, religious openness, readiness to face existential questions, religious participation, and intrinsic religousness are typically associated with posttraumatic growth. Important directions for future research are suggested that centre on the need for more fine-grained analysis of religion and spirituality variables, together with longitudinal designs,t hat allow more detailed exploration of the links between religion, spirituality, and posttraurnaticg rowth. Chapter two explored the component structure of the Maltby & Day (1998) amended version of the quest orientation scale. The scale was administered to 286 Christians and churchgoers in the UK. It was then subjected to a principal components analysis followed by oblimin rotation, Analysis revealed a three factor model consistent with that proposed by Maltby& Day (1998 )of complexity, doubt and tentativeness. Chapter three examines relationships between three religious orientations and two posttraumatic growth variables: positive changes in outlook and posttraumatic growth. Other psychosocial variables were included in the analyses. Two hundred and ninety one UK adults returned a questionnaire battery of standardised self-report measures. Firstly, correlational statistics identified all significant relationships between variables. Secondly, multiple regression analyses of just the highly significant correlated variables found that two aspects of religious orientation were important in achieving PTG. Firstly, Intrinsic religion (having a personal faith) was highly associated with the ability to create positive changes in outlook following trauma and to enjoy new possibilitiesin life. Secondly, the 'extrinsic personal' religion (using religion as a source of comfort) was highly associated with the overall capacity to develop PTG to two of the PTG subscales: personal strength and spiritual change. Extrinsic personal religion is a variable that has not received any attention in the PTG literature to date. A number of methodological weaknesses are discussed. Results are discussed within the context of the current climate of religious coping research and recommendations for future research are made. Finally, chapter four provides a review of the research process including insights into my own personal faith along with methodological considerations for similar future research
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Books on the topic "Psychology and religion"

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Belzen, Jacob A., ed. Psychology of Religion. Boston, MA: Springer US, 2012. http://dx.doi.org/10.1007/978-1-4614-1602-9.

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G, Benner David, ed. Psychology and religion. Grand Rapids, Mich: Baker Book House Company, 1987.

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Barrett, Justin L. Psychology of religion. New York: Routledge, 2010.

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G, Jung C. Psychology and religion. New Haven: Yale University Press, 1992.

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T, Evans Michael, and Walker Emma D, eds. Religion and psychology. Hauppauge, NY: Nova Science Publishers, Inc., 2009.

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1926-, Jeeves Malcolm A., ed. Neuroscience, psychology, and religion. West Conshohocken, Pa: Templeton Foundation Press, 2009.

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G, Jung C. Psychology and western religion. London: Ark, 1988.

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Nelson, James M., ed. Psychology, Religion, and Spirituality. New York, NY: Springer New York, 2009. http://dx.doi.org/10.1007/978-0-387-87573-6.

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Coleridge, Samuel Taylor. On religion and psychology. Basingstoke: Palgrave, 2002.

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James, Hillman. Insearch: Psychology and religion. Dallas, TX: Spring Publications, 1990.

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Book chapters on the topic "Psychology and religion"

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Wulff, David M. "Psychology of Religion." In Encyclopedia of Psychology and Religion, 1883–88. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_542.

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Gleig, Ann. "Psychology as Religion." In Encyclopedia of Psychology and Religion, 1872–76. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_771.

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Salbod, Stephen, John D. Hogan, Mohamed Elhammoumi, Carl Ratner, Adam Crabtree, Roger K. Thomas, David C. Devonis, et al. "Psychology and Religion." In Encyclopedia of the History of Psychological Theories, 865–81. New York, NY: Springer US, 2012. http://dx.doi.org/10.1007/978-1-4419-0463-8_8.

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Wulff, David. "Psychology of Religion." In Encyclopedia of Psychology and Religion, 1424–29. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_542.

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Gleig, Ann. "Psychology as Religion." In Encyclopedia of Psychology and Religion, 1420–24. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_771.

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Main, Roderick. "Psychology of Religion." In The Blackwell Companion to the Study of Religion, 147–70. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405168748.ch7.

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Richards, Graham. "Psychology of Religion." In Psychology, Religion, and the Nature of the Soul, 31–49. New York, NY: Springer New York, 2010. http://dx.doi.org/10.1007/978-1-4419-7173-9_4.

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Waldron, David, Sukey Fontelieu, David Berman, Paul Larson, Paul Larson, Nicholas Grant Boeving, John Ryan Haule, et al. "Psychology of Religion." In Encyclopedia of Psychology and Religion, 732–35. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_542.

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Waldron, David, Sukey Fontelieu, David Berman, Paul Larson, Paul Larson, Nicholas Grant Boeving, John Ryan Haule, et al. "Psychology as Religion." In Encyclopedia of Psychology and Religion, 729–31. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_771.

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Richards, Graham, and Paul Stenner. "Psychology Meets Religion." In Putting Psychology in Its Place, 281–94. 4th ed. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003093848-27.

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Conference papers on the topic "Psychology and religion"

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Clobert, Magali, Vassilis Saroglou, Kwang-Kuo Hwang, and Wen-Li Soong. "Outgroup Attitudes as a Function of East Asian Religiousness: Marked by High or Low Prejudice?" In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2016. http://dx.doi.org/10.4087/riql5763.

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Research on religion and prejudice has mostly been limited to Western Christian participants and beliefs. Evidence, overall, favors the idea of a religion-prejudice link. Does this also hold for East Asian religions, usually perceived as tolerant, and cultures, characterized by holistic thinking and tolerance of contradictions? We review here four recent studies and provide meta-analytic estimation of the East Asian interreligious prejudice. East Asian religiosity was associated with low explicit prejudice against religious outgroups in general (Study 1; adults from Japan, South Korea, and Taiwan) and three specific religious outgroups,<em> i.e</em>. Christians, Jews, and Muslims, but not atheists (Study 2; Taiwanese students), and low implicit prejudice against ethnic (Africans) and religious (Muslims) outgroups (Study 3; Taiwanese students). The mean effect size of the East Asian religious (low) prejudice was<em> r</em> = -.21. Moreover, Westerners from a Christian background primed with Buddhist pictures showed higher prosociality and, those valuing universalism, lower ethnic prejudice compared to the control, no pictures, condition (Study 4). Thus, the general idea that religion promotes prejudice lacks cross-cultural sensitivity: East Asian religion seems to be followed by low prejudice with regard to many, though not all, kinds of outgroups.
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Chumakov, Mikhail Vladislavovich, and Darya Mikhailovna Chumakova. "PSYCHOLOGY OF RELIGION AT UNIVERSITY: FEATURES OF TEACHING." In МЕЖДУНАРОДНЫЙ ПЕДАГОГИЧЕСКИЙ ФОРУМ "СТРАТЕГИЧЕСКИЕ ОРИЕНТИРЫ СОВРЕМЕННОГО ОБРАЗОВАНИЯ". Уральский государственный педагогический университет, 2020. http://dx.doi.org/10.26170/kso-2020-278.

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Nova, Vera. "Moral Reasoning of Adolescents Following the Mentorship of Islamic Religion at University X." In International Conference on Psychology. SCITEPRESS - Science and Technology Publications, 2019. http://dx.doi.org/10.5220/0009444202230229.

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Tan, Ying, Xiao-tao Shen, Tao Liu, Cheng Luo, and Heng-hao Liang. "Research and Application of Empirical Methods in Religion Cognition." In Annual International Conference on Cognitive and Behavioral Psychology. Global Science & Technology Forum (GSTF), 2015. http://dx.doi.org/10.5176/2251-1865_cbp15.72.

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Nafi, M., Arif Zamhari, Alvin Sahab, Murodi Murodi, Suparto Suparto, and Rena Latifa. "The Hijrah Trend Among Indonesian Celebrities in the Perspective of Psychology of Religion." In Proceedings of the 3rd International Colloquium on Interdisciplinary Islamic Studies, ICIIS 2020, 20-21 October 2020, Jakarta, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.20-10-2020.2305176.

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Umar, Muhammad Fitrah Ramadhan, and Suryanto. "Our Different Differences: Qualitative Study of Cognitive Dissonance on Different Religion Spouses." In International Conference on Psychology in Health, Educational, Social, and Organizational Settings. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0008584800260033.

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Lammel, Annamária, and Eduardo Márquez. "Comparative Study on Concept Construction for Violence, Intelligence and Religion in Early Adolescence in the Parisian Suburbs." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2009. http://dx.doi.org/10.4087/oinq8514.

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Based on association tasks, we focused our research on the process of concept construction and on the nature of the semantic structure network of three important concepts in the lives of young adolescents in the Parisian suburbs: violence, religion and intelligence. In this exploratory study, we were interested in identifying similarities and differences in the organization of these social concepts between adolescents with French parents and adolescents with immigrant parents. Despite the fact that these children share common “eco-cultural” experiences, we supposed that the different cultural guidelines in the family settings might influence the construction and the semantic organization of the concepts. Subjects were all born in France (N=228), and they share the same social environment and low socioeconomic status. Analyses of representational fields and of semantic networks were conducted and evidence for some similarities as well as for major differences between the two groups in concept construction and in semantic organization was present. Our findings showed a more homogeneous organization in children with immigrant parents; meanwhile French children’s structures of concepts are more heterogeneous. Major differences can also be observed at the semantic level. The findings are discussed in respect to the concept formation literature and the eco-cultural approach of human development.
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Bano, Shabana, R. Mishra, and C. Tripathi. "Mutual Perception and Relational Strategies of Hindus and Muslims in India." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2018. http://dx.doi.org/10.4087/jjdk9894.

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The present study examines mutual perception and relational strategies of the Hindu and Muslim groups in the cultural context of India by focusing on religion-based “othering.” A sample of 264 participants belonging to Hindu and Muslim groups was studied in Varanasi City. An instrument developed and used in an international project was adapted and given to participants (age range 20–60 years) for measuring their relational strategies, mutual perceptions and perceived discriminations. The findings revealed the ‘Coexistence’ relational strategy to be strongly placed in both Muslim and Hindu participants. Both ‘Integration’ and ‘Assimilation’ strategies were stronger in Muslim participants than in Hindu participants. Hindus preferred the ‘Separation’ strategy, perceived greater discrimination and held less positive views of Muslims. The findings are discussed along with their implications for dealing with the problem of Hindu-Muslim relationships in India.
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Porcu, Daniela. "Trust, Mystery, Love and The Search for Wholeness Stories of Transference and Countertransference in The Gospels." In 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.012.

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Abstract The purpose of this presentation is to contribute to the archetypal aspects of the transference and the countertransference through an exploration of the Christian imagery, strengthening the relationship between religion and analytical psychology. C.G. Jung thought that the transference had a key role in the healing process, allowing the doctor to take over the patient’s suffering, so it can be shared, explored creatively, and integrated into consciousness. He believed that this type of relationship could also have archetypal aspects beside personal ones, triggering projections such as the saviour complex on the side of the patient and identifications with the wounded-healer on the side of the therapist. Building on Jung’s and the post-Jungians’ insightful remarks, this presentation will investigate the transference dynamics in the stories of the Gospel, drawing parallels between the analytic couple on the one hand and Christ and his community on the other. In particular, it will focus on aspects such as trust and mystery, love that heals and the endless search for wholeness, considering both episodes of healing and spiritual rebirth, like The Bleeding Woman, and of preaching and revelation, like The Road to Emmaus. KEYWORDS: gospel, transference, analytical psychology
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Gari, Aikaterini, Kostas Mylonas, and Penny Panagiotopoulou. "Dimensions of Social Axioms and Alternative Country-Clustering Methods." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2009. http://dx.doi.org/10.4087/abqe9765.

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Social Axioms are defined as general beliefs that represent one’s view about how the world functions and how two entities are related “in the universe”. The Social Axiom dimensions as proposed by Leung & Bond are Social Cynicism, Social Complexity, Reward for Application, Fate Control, and Religiosity. The first aim of this study was to investigate how the Social Axiom dimensions are identified in Greece and in five more countries (N=1,375) that differ broadly in their ecological and religion characteristics (Hong-Kong, USA, UK, Spain, and India). The second aim was to enhance factor equivalence levels by forming homogeneous subsets of countries through the application of an alternative method on factor structure similarity among countries. For the Greek factor structure some emic characteristics are discussed in respect to the specific cultural setting. For all six countries, factor equivalence among countries was present to some extent for the initial factor structures. For cluster of countries though, almost maximum equivalence with the overall factor structure was reached. However, some inequivalence among clusters of countries for specific factors was still present and useful in describing diversity based on the specific cultural characteristics of the clusters of countries.
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Reports on the topic "Psychology and religion"

1

Hillestad, Torgeir Martin. The Metapsychology of Evil: Main Theoretical Perspectives Causes, Consequences and Critique. University of Stavanger, 2014. http://dx.doi.org/10.31265/usps.224.

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The purpose of this text or dissertation is to throw some basic light on a fundamental problem concerning manhood, namely the question of evil, its main sources, dynamics and importance for human attitudes and behaviour. The perspective behind the analysis itself is that of psychology. Somebody, or many, may feel at bit nervous by the word “evil” itself. It may very well be seen as too connected to religion, myth and even superstition. Yet those who are motivated to lose oneself in the subject retain a deep interest in human destructiveness, malevolence and hate, significant themes pointing at threatening prospects for mankind. The text is organized or divided into four main ordinary chapters, the three first of them organized or divided into continuous and numbered sections. A crucial point or question is of cause how to define evil itself. It can of cause be done both intentional, instrumental and by consequence. Other theorists however have stated that the concept of evil exclusively rests on a myth originated in the Judean-Christian conception of Satan and ultimate evil. This last argument presupposes evil itself as non-existent in the real rational world. It seems however a fact that most people attach certain basic meaning to the concept, mainly that it represents ultimately bad and terrible actions and behaviour directed toward common people for the purpose of bringing upon them ultimate pain and suffer. However, there is no room for essentialism here, meaning that we simply can look “inside” some original matter to get to know what it “really” is. Rather, a phenomenon gets its identity from the constituted meaning operating within a certain human communities and contexts loaded with intentionality and inter-subjective meaning. As mentioned above, the concept of evil can be interpreted both instrumental and intentional, the first being the broadest of them. Here evil stands for behaviour and human deeds having terrifying or fatal consequences for subjects and people or in general, regardless of the intentions behind. The intentional interpretation however, links the concept to certain predispositions, characteristics and even strong motives in subjects, groups and sometimes political systems and nations. I will keep in mind and clear the way for both these perspectives for the discussion in prospect. This essay represents a psychological perspective on evil, but makes it clear that a more or less complete account of such a psychological view also should include a thorough understanding or integration of some basic social and even biological assumptions. However, I consider a social psychological position of significant importance, especially because in my opinion it represents some sort of coordination of knowledge and theoretical perspectives inherent in the subject or problem itself, the main task here being to integrate perspectives of a psychological as well as social and biological kind. Since humans are essential social creatures, the way itself to present knowledge concerning the human condition, must be social of some sort and kind, however not referring to some kind of reductionism where social models of explanation possess or holds monopoly. Social and social psychological perspectives itself represents parts of the whole matter regarding understanding and explanation of human evil. The fact that humans present, or has to represent themselves as humans among other humans, means that basically a social language is required both to explain and describe human manners and ways of being. This then truly represents its own way or, more correctly, level or standard of explanation, which makes social psychology some sort of significant, though not sufficient. More substantial, the vision itself of integrating different ontological and theoretical levels and objects of science for the purpose of manifesting or make real a full-fledged psychological perspective on evil, should be considered or characterized a meta-psychological perspective. The text is partially constructed as a review of existing theories and theorists concerning the matter of evil and logically associated themes such as violence, mass murder, genocide, antisocial behaviour in general, aggression, hate and cruelty. However, the demands of making a theoretical distinction between these themes, although connected, is stressed. Above all, an integral perspective combining different scientific disciplines is aimed at.
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2

Schmidt, Alex P. Defining Terrorism. ICCT, March 2023. http://dx.doi.org/10.19165/2023.3.01.

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This report summarizes, and builds on, some of the author’s previous conceptual work. It approaches the definition of terrorism from five angles: (i) by focusing on the history of terrorism; (ii) by focusing on the psychology of ‘terror’ (the threat and fear factor); (iii) by focusing on forms of political violence other than terrorist violence; (iv) by focusing on the terrorist act; and (v) by focusing on the terrorist. Subsequently it addresses the question who should have definition power? The author looks at how terrorists, victims of terrorism, religious authorities, mass and social media, national governments, the United Nations, and members from academia have tried to define terrorism. In his conclusion, the author pleads for a narrow definition of terrorism. The main body of the text is followed by a sample of definitions of terrorism and a bibliography of books, book chapters, and articles on the subject.
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