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Journal articles on the topic 'Psychology, Social. Education, Religious'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

Smartt, John. "Some Applications of Social Psychology to “Scripture Teaching” in Schools." Journal of Christian Education os-31, no. 3 (1988): 44–52. http://dx.doi.org/10.1177/002196578803100307.

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2

Katz, Yaacov J. "A Validation of the Social-Religious-Political Scale." Educational and Psychological Measurement 48, no. 4 (1988): 1025–28. http://dx.doi.org/10.1177/0013164488484018.

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3

Merrill, Ray M., Jeffrey A. Folsom, and Susan S. Christopherson. "THE INFLUENCE OF FAMILY RELIGIOSITY ON ADOLESCENT SUBSTANCE USE ACCORDING TO RELIGIOUS PREFERENCE." Social Behavior and Personality: an international journal 33, no. 8 (2005): 821–36. http://dx.doi.org/10.2224/sbp.2005.33.8.821.

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The aim in doing this research was to identify whether or not family religiosity is protective against adolescent substance use (tobacco, alcohol, and illicit drugs) according to selected religious preferences. A cross-sectional survey of students ages 17–35 years in college undergraduate general education classes at three large schools in Utah, May–July, 2003 revealed that the highest use of tobacco smoking and marijuana or other illicit drug use was among those with no religious preference. Catholics had the highest level of alcohol drinking during adolescence. The lowest use of tobacco, alc

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4

Hester, Maureen P. "The Status of Psychology of Religion: An Interview with Raymond F. Paloutzian." Teaching of Psychology 25, no. 4 (1998): 303–6. http://dx.doi.org/10.1080/00986289809709724.

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Maureen P. Hester (MPH) is Professor of Psychology at Holy Names College (Oakland, CA). She has published research in humor, history, and group process. She teaches psychology of religion at Holy Names College and has also explored the relation between psychology and religion at local and national psychology teaching conferences. Raymond F. Paloutzian (RFP) is Professor of Psychology at Westmont College in Santa Barbara, CA. His original research in psychology of religion was on the conversion experience. In 1992–1993, he served as President of APA Division 36 (Psychology of Religion). Besides

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5

Jong, Jonathan. "ERNEST BECKER'S PSYCHOLOGY OF RELIGION FORTY YEARS ON: A VIEW FROM SOCIAL COGNITIVE PSYCHOLOGY." Zygon® 49, no. 4 (2014): 875–89. http://dx.doi.org/10.1111/zygo.12127.

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6

Chen, Shiou-Yu, and Chung-Chu Liu. "Relationships between personal religious orientation and ethical ideologies." Social Behavior and Personality: an international journal 37, no. 3 (2009): 313–20. http://dx.doi.org/10.2224/sbp.2009.37.3.313.

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The main purpose of this study was to investigate the relationship between personal religious orientation and ethical ideologies. Demographic variables were also taken into consideration as moderators to examine if moderating effects exist. 265 questionnaires were collected to test the conceptual framework. We found that personal religious orientation is significantly negatively correlated with relativism, but nonsignificantly correlated with idealism. Age and education have moderate effects on the relationship between personal religious orientation and ethical ideology. The theoretical and pr

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Shah, Ashiq Ali. "Self-Religiosity, Father’s Attitude and Religious Education in the Moral Behaviour of Adolescents." Psychology and Developing Societies 16, no. 2 (2004): 187–207. http://dx.doi.org/10.1177/097133360401600206.

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8

Davis III, Richard F., and Lisa Kiang. "Religious Identity, Religious Participation, and Psychological Well-Being in Asian American Adolescents." Journal of Youth and Adolescence 45, no. 3 (2015): 532–46. http://dx.doi.org/10.1007/s10964-015-0350-9.

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9

Levine, Sydney, Joshua Rottman, Taylor Davis, Elizabeth O'Neill, Stephen Stich, and Edouard Machery. "Religious Affiliation and Conceptions of the Moral Domain." Social Cognition 39, no. 1 (2021): 139–65. http://dx.doi.org/10.1521/soco.2021.39.1.139.

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What is the relationship between religious affiliation and conceptions of the moral domain? Putting aside the question of whether people from different religions agree about how to answer moral questions, here we investigate a more fundamental question: How much disagreement is there across religions about which issues count as moral in the first place? That is, do people from different religions conceptualize the scope of morality differently? Using a new methodology to map out how individuals conceive of the moral domain, we find dramatic differences among adherents of different religions. M

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10

Lee, Bo Hyeong J., and Lisa D. Pearce. "Understanding Why Religious Involvement's Relationship With Education Varies by Social Class." Journal of Research on Adolescence 29, no. 2 (2019): 369–89. http://dx.doi.org/10.1111/jora.12457.

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11

Fulton, Aubyn S. "Identity Status, Religious Orientation, and Prejudice." Journal of Youth and Adolescence 26, no. 1 (1997): 1–11. http://dx.doi.org/10.1023/a:1024519227129.

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12

Lesite, Elyana Yuozovna. "Formation tolerance educational methods among students of medical colleges in the psychology classroom." Moscow University Pedagogical Education Bulletin, no. 3 (September 30, 2010): 106–10. http://dx.doi.org/10.51314/2073-2635-2010-3-106-110.

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Intolerance in our society is popular. Intolerance may take the form of marginalization of vulnerable groups and discrimination against them. Education is the most effective means of preventing intolerance. Education program should contribute to development of understanding, solidarity and tolerance among individuals as well as among ethnic, social, cultural, religious and linguistic group and nations. Formation tolerance educational methods are discussed.

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13

Jones, Sandra C., and John R. Rossiter. "Social and Religious Factors in Adolescents' Drug Use." Journal of Child & Adolescent Substance Abuse 18, no. 1 (2008): 85–92. http://dx.doi.org/10.1080/15470650802544180.

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14

Belcher, John R. "Religious Education and Pastoral Counseling: The Classical Pentecostal Experience." Pastoral Psychology 53, no. 2 (2004): 97–106. http://dx.doi.org/10.1023/b:pasp.0000046823.88304.7e.

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15

Kopelman, Richard E., Rita J. Shea-Van Fossen, Eletherios Paraskevas, Leanna Lawter, and David J. Prottas. "The Bride is Keeping her Name: A 35-Year Retrospective Analysis of Trends and Correlates." Social Behavior and Personality: an international journal 37, no. 5 (2009): 687–700. http://dx.doi.org/10.2224/sbp.2009.37.5.687.

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We used data obtained from wedding announcements in the New York Times newspaper from 1971 through 2005 (N = 2,400) to test 9 hypotheses related to brides' decisions to change or retain their maiden names upon marriage. As predicted, a trend was found in brides keeping their surname, and correlates included the bride's occupation, education, age, and the type of ceremony (religious versus nonsectarian). Partial support was found for the following correlates: officiants representing different religions, brides with one or both parents deceased, and brides whose parents had divorced or separated

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16

Trimble, Douglas E. "The Religious Orientation Scale: Review and Meta-Analysis of Social Desirability Effects." Educational and Psychological Measurement 57, no. 6 (1997): 970–86. http://dx.doi.org/10.1177/0013164497057006007.

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17

Kin Kwan, Chi, Jerf W. K. Yeung, and Chris Y. W. Kong. "UTJECAJ RELIGIOZNOSTI I DUHOVNOSTI NA SVAKODNEVNU PRAKSU SOCIJALNIH RADNIKA." Annual of Social Work 27, no. 3 (2021): 543–61. http://dx.doi.org/10.3935/ljsr.v27i1.352.

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THE IMPACT OF RELIGION/SPIRITUALITY ON SOCIAL WORKERS’ DAILY PRACTICE Although social work can trace the roots of its establishment as a profession to religion/spirituality, the relationship between social work and religion/spirituality has deteriorated due to the former’s professionalisation and secularisation. Nevertheless, religious/spiritual values are important for many social work services and for the practice of the profession. It is, hence, worth demarcating the role of religion/spirituality for frontline social workers. In the current qualitative study, repeated interviews were conduc

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18

Good, Marie, and Teena Willoughby. "Evaluating the Direction of Effects in the Relationship Between Religious Versus Non-Religious Activities, Academic Success, and Substance Use." Journal of Youth and Adolescence 40, no. 6 (2010): 680–93. http://dx.doi.org/10.1007/s10964-010-9581-y.

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19

Williams, Amanda, Shelley McKeown, Janet Orchard, and Kathryn Wright. "Promoting positive community relations: what can RE learn from social psychology and the shared space project?" Journal of Beliefs & Values 40, no. 2 (2019): 215–27. http://dx.doi.org/10.1080/13617672.2019.1596582.

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20

Webb, Amy Pieper, Christopher G. Ellison, Michael J. McFarland, Jerry W. Lee, Kelly Morton, and James Walters. "Divorce, Religious Coping, and Depressive Symptoms in a Conservative Protestant Religious Group." Family Relations 59, no. 5 (2010): 544–57. http://dx.doi.org/10.1111/j.1741-3729.2010.00622.x.

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21

Stephens, Darryl W. "Trauma-Informed Pedagogy for the Religious and Theological Higher Education Classroom." Religions 11, no. 9 (2020): 449. http://dx.doi.org/10.3390/rel11090449.

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This article promotes a wider understanding of trauma-informed pedagogy for the higher education classroom, whether in-person or virtual, focusing on undergraduate and graduate teaching in religious studies and theological education. Trauma is not confined to individual experiences of single horrifying events—trauma can be collective (community-wide, e.g., COVID-19), epigenetic (inherited or intergenerational), social-cultural (e.g., racism), or vicarious. Drawing on religious education literature and recent insights from psychology, neuroscience, and public health studies, this article provid

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22

Wuri Arenggoasih, Mukti Al,. "Ethics and Human Dignity as Communication of Javanese Family that Interfaith Religious Life." Psychology and Education Journal 58, no. 1 (2021): 5417–29. http://dx.doi.org/10.17762/pae.v58i1.1799.

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Character values are important for the Indonesian people, especially in Java. Therefore, parents have a role and responsibility in realizing ethical values to their children. For example, the children's habit of greeting guests when they come to visit is part of the assessment of Javanese manners. However, not all parents have the same background so it is easy to realize the value of children's character. One of the differences in the backgrounds of parents is differences in religion. Although Indonesia is one of the countries that does not legalize interfaith marriage, in fact, there are

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23

Sumadi, Tjipto, Elindra Yetti, Yufiarti Yufiarti, and Wuryani Wuryani. "Transformation of Tolerance Values (in Religion) in Early Childhood Education." JPUD - Jurnal Pendidikan Usia Dini 13, no. 2 (2019): 386–400. http://dx.doi.org/10.21009/jpud.132.13.

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Religious tolerance is a supporter of social harmony and brings a country to a better life. Instilling tolerance in early childhood is a challenge for early childhood educators. This study aims to describe the transformation of religious tolerance values by teachers in early childhood education. This research is a type of qualitative case study research model with researchers as observer participants. This research produces the following findings, that (1) transformation of tolerance values among religious communities, is explicitly not taught in Early Childhood Education (ECE) on the grou

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24

Minette, Sophie. "Freedom of Expression and Promoting Tolerance: Learning Experiences from Early Childhood." Religion and Human Rights 9, no. 2-3 (2014): 181–91. http://dx.doi.org/10.1163/18710328-12341267.

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Starting from the important question ‘Is it really impossible or dangerous to speak about religion?’ in the first part this article highlights the importance of dialogue in education. It demonstrates how implementation of dialogical education can be beneficial for children and young people who learn to take up and face the challenge posed by multiculturalism and multi-religiosity in our modern societies. In the second part, this article provides a brief discussion of research in educational psychology about religious education and the ‘Philosophy for Children’ method, or ‘community of enquiry’

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25

Kusuma Wardhani, Ni Ketut Srie. "Developing Of Hindu Religious Education Learning Model Based On Character Education In SMA Negeri 1 Pekutatan." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 4, no. 1 (2020): 132. http://dx.doi.org/10.25078/ijhsrs.v4i1.1426.

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<p>This research is a development research that emphasizes on the developing of Hindu religious education learning activities in SMA 1 Pekutatan. This study emphasizes on: identifying core competencies and basic competencies that are appropriated in developing, identifying themes and sub themes, models and approaches, and types of assessment that are appropriate to be developed in Hindu subjects based on character development. Theories used to dissect the problems in this study are Psychology learning theories as a Humanist Education Paradigm by Ausubel, and the K theory of Social Cognit

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26

Tomal, Annette. "The Effect of Religious Membership on Teen Abortion Rates." Journal of Youth and Adolescence 30, no. 1 (2001): 103–16. http://dx.doi.org/10.1023/a:1005229022799.

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27

Van Droogenbroeck, Filip, and Bram Spruyt. "Social pressure for religious conformity and anti-gay sentiment among Muslim and Christian youth." Educational Psychology 40, no. 2 (2019): 227–48. http://dx.doi.org/10.1080/01443410.2019.1622651.

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28

CHAVES, MARK. "Religious Organizations." American Behavioral Scientist 45, no. 10 (2002): 1523–49. http://dx.doi.org/10.1177/0002764202045010005.

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This article distinguishes the following three types of religious organizations: congregations, denominational organizations (religious organizations that are not congregations but that mainly produce religion), and religious nonprofits (religious organizations that work mainly in functional fields other than religion). For each type of religious organization, I discuss the key questions we might ask, the current data resources relevant for answering these key questions, and the appropriate action for advancing empirical research. I also describe the political economy of data production on rel

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29

Szymanski, Dawn M., and Rachel F. Carretta. "Religious-Based Sexual Stigma and Psychological Health: Roles of Internalization, Religious Struggle, and Religiosity." Journal of Homosexuality 67, no. 8 (2019): 1062–80. http://dx.doi.org/10.1080/00918369.2019.1601439.

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30

Rustina, Rustina. "MOTIVASI BELAJAR PENDIDIKAN AGAMA ISLAM BAGI ANAK YATIM PIATU DALAM TINJAUAN SOSIAL." Musawa: Journal for Gender Studies 12, no. 2 (2020): 181–206. http://dx.doi.org/10.24239/msw.v12i2.666.

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In general, social conditions affect children's activities and motivation in studying. Related to the issue, the discussion in this paper sees that children are a gift from Allah SWT that is always expected by every appropriate guidance with social development both in society and in family. However, not everyone can look after their children properly according to what is ordered by Allah SWT through religious teachings. For various causes and reasons, parents do not pay attention to the religious education of their children. In the end, the negative impact will be strongly felt by parents, esp

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31

Kraal, A. Zarina, Neika Sharifian, Afsara B. Zaheed, Ketlyne Sol, and Laura B. Zahodne. "Dimensions of Religious Involvement Represent Positive Pathways in Cognitive Aging." Research on Aging 41, no. 9 (2019): 868–90. http://dx.doi.org/10.1177/0164027519862745.

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Older Black and Hispanic adults report more religious involvement, and religious involvement has been linked to better cognition. This study examined which aspects of religious involvement are associated with better longitudinal episodic memory and whether religious involvement offsets racial and ethnic inequalities in episodic memory. Using Health and Retirement Study data ( N = 16,069), latent growth curves estimated independent indirect pathways between race and ethnicity and 6-year memory trajectories through religious attendance, private prayer, and religious belief, controlling for nonre

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32

Goodman, Michael A., David C. Dollahite, Loren D. Marks, and Emily Layton. "Religious Faith and Transformational Processes in Marriage." Family Relations 62, no. 5 (2013): 808–23. http://dx.doi.org/10.1111/fare.12038.

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33

Duffy, Stephen J. "Genes, Original Sin and the Human Proclivity to Evil." Horizons 32, no. 02 (2005): 210–34. http://dx.doi.org/10.1017/s0360966900002528.

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ABSTRACTTheologians have long recognized that the Augustinian formulation of the doctrine of original sin, based on a historicized reading of Genesis 3, is at odds with biblical scholarship and with what science has established concerning our evolutionary origins. Setting aside Augustine's anti-Gnostic Adamic myth, some attempt to recast the doctrine within an evolutionary worldview by developing an anthropology within the framework of genetics and sociobiology, now evolutionary psychology. This essay argues that a wholly biological explanation of the human tendency to evil is inadequate, even

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34

Nurhadi, Nurhadi, and Muhammad Irhamuddin Harahap. "Teacher's Responsibility in Islamic Education (Relevance of Hamka and Hasan Langgulung Thought)." PALAPA 9, no. 1 (2021): 137–81. http://dx.doi.org/10.36088/palapa.v9i1.1065.

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Duties and responsibilities of teachers are not limited in society, even teachers included in this case are essentially strategic components that have an important role and responsibility in determining the progress of the nation's life and become the foundation of expectations of children's parents to make their children good children (anaks haleh) who know how to carry out their religious obligations and have a noble character (akhlak al-karimah). This study aims to determine; What are the Responsibilities of Teachers in Islamic Education according to Hasan Langgulung's Thought ?. What are t

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35

Molter, Mark. "Christian Smith, Souls in Transition: The Religious and Spiritual Lives of Emerging Adults." Journal of Youth and Adolescence 39, no. 1 (2009): 96–99. http://dx.doi.org/10.1007/s10964-009-9483-z.

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36

Et al., Moch Syarif Hidayatullah. "Cyber Bullying Against Indonesian Muslim Leaders Through Social Media." Psychology and Education Journal 58, no. 1 (2021): 5348–55. http://dx.doi.org/10.17762/pae.v58i1.1792.

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The development of social media in Indonesia today enters a new phase. Social media is no longer used to obtain and disseminate information or entertainment, but it is also used to attack someone’s personality. Through slander and hoax information, character assassination is carried out on individuals. This study seeks to portray the negative effects of social media, especially related to cyber violence, character assassination through cyberbullying. This study focuses on cyberbullying of Muslim leaders (ulama) on social media. This abuse can be said as a model of killing new characters toward

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37

Schumm, Walter R., and Donald Capps. "The Child's Song: The Religious Abuse of Children." Family Relations 45, no. 3 (1996): 351. http://dx.doi.org/10.2307/585508.

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38

Hill, Miriam R., and Philip M. Mamalakis. "Family Therapists and Religious Communities: Negotiating Dual Relationships*." Family Relations 50, no. 3 (2001): 199–208. http://dx.doi.org/10.1111/j.1741-3729.2001.00199.x.

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39

Hwang, Kyung-Hye, Yang-Sook Yoo, and Ok-Hee Cho. "Sexual discrimination, attitudes toward sexual health, and consciousness of biomedical ethics in Korea." Social Behavior and Personality: an international journal 44, no. 6 (2016): 899–909. http://dx.doi.org/10.2224/sbp.2016.44.6.899.

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With industrialization, increasing workforce participation of women, and advances in information and communications technology, South Korean society is experiencing conflict and confusion regarding sexual ethics. We investigated the relationships among sexual discrimination, attitudes toward sexual health, and consciousness of biomedical ethics with a sample of 142 Korean adults in Seoul, South Korea. Men exhibited greater sexual discrimination than did women. Consciousness of biomedical ethics was higher in those with religious faith and married individuals, those with a higher level of educa

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40

KARKLINS, RASMA, and BRIGITA ZEPA. "Religious-Centered Multiethnic Societies." American Behavioral Scientist 40, no. 1 (1996): 33–45. http://dx.doi.org/10.1177/0002764296040001006.

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41

Boeri, Miriam, Megan Gardner, Erin Gerken, Melissa Ross, and Jack Wheeler. "“I don’t know what fun is”: examining the intersection of social capital, social networks, and social recovery." Drugs and Alcohol Today 16, no. 1 (2016): 95–105. http://dx.doi.org/10.1108/dat-08-2015-0046.

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Purpose – The purpose of this paper is to understand how people with problematic drug use access positive social capital. Social capital is defined as relations that provide valuable resources to individuals through participation in social networks. People with low-socioeconomic status remain at a disadvantage for acquiring positive social capital, a component of recovery capital. The concept of social recovery emphasizes the relational processes of recovery. Design/methodology/approach – In-depth life history data were collected from 29 individuals who used heroin, cocaine, crack, or methamph

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42

Cohen, Dov, Faith Shin, Xi Liu, Peter Ondish, and Michael W. Kraus. "Defining Social Class Across Time and Between Groups." Personality and Social Psychology Bulletin 43, no. 11 (2017): 1530–45. http://dx.doi.org/10.1177/0146167217721174.

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We examined changes over four decades and between ethnic groups in how people define their social class. Changes included the increasing importance of income, decreasing importance of occupational prestige, and the demise of the “Victorian bargain,” in which poor people who subscribed to conservative sexual and religious norms could think of themselves as middle class. The period also saw changes (among Whites) and continuity (among Black Americans) in subjective status perceptions. For Whites (and particularly poor Whites), their perceptions of enhanced social class were greatly reduced. Poor

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Peviani, Kristin M., Alexis Brieant, Christopher J. Holmes, Brooks King‐Casas, and Jungmeen Kim‐Spoon. "Religious Social Support Protects against Social Risks for Adolescent Substance Use." Journal of Research on Adolescence 30, no. 2 (2019): 361–71. http://dx.doi.org/10.1111/jora.12529.

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44

Scott, Daniel. "Spirituality and social work." International Journal of Children's Spirituality 16, no. 1 (2011): 62–64. http://dx.doi.org/10.1080/1364436x.2011.553471.

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45

Cousar, Kayleigh A., Nate C. Carnes, and Sasha Y. Kimel. "Morality as Fuel for Violence? Disentangling the Role of Religion in Violent Conflict." Social Cognition 39, no. 1 (2021): 166–82. http://dx.doi.org/10.1521/soco.2021.39.1.166.

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Past research finds contradictory evidence suggesting that religion both reduces and increases violent conflict. We argue that morality is an important hub mechanism that can help us understand this disputed relationship. Moreover, to reconcile this, as well as the factors underlying religion's impact on increased violence (i.e., belief versus practice), we draw on Virtuous Violence Theory and newly synthesize it with research on both moral cognition and social identity. We suggest that the combined effect of moral cognition and social identity may substantially increase violence beyond what e

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46

Leelavanichkul, Sumana, Aphichat Chamratrithirong, Aree Jampaklay, and Rossarin Gray. "Religiosity, the Practices of Religions, and the Perception of Older People Among Muslims and Buddhists in Thailand." International Journal of Aging and Human Development 86, no. 2 (2017): 131–51. http://dx.doi.org/10.1177/0091415017699937.

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We examined the effects of religiosity and the practices of religions among the Buddhists and Muslims aged 20 to 79 in Thailand on maintaining positive attitudes toward older people. Factor and multiple regression analyses are applied, using data from the 2011 National Survey on Conditions of Society and Culture. The measures of perception of older people are Social Value and Personal Value. Religiosity is measured by the self-assessment of religious strictness and one’s own practices according to the religious principles. Among Buddhists, the practices are measured by the frequency of praying

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47

Cau, Boaventura M. "Area-Level Normative Social Context and Intimate Partner Physical Violence in Mozambique." Journal of Interpersonal Violence 35, no. 15-16 (2017): 2754–79. http://dx.doi.org/10.1177/0886260517704960.

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Violence against women is considered a serious public health problem. It is estimated that about 30% of women who have been in a relationship in the world have experienced some form of physical or sexual violence from their intimate partners. In sub-Saharan Africa, one of the regions in the world with the highest prevalence of intimate partner violence, there have been studies of factors associated with intimate partner violence. However, few studies have explicitly examined the influence of the normative social context on women’s accepting attitudes toward spousal abuse and their risk of expe

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48

Aslam, Mohd Mizan, and Siti Zubaidah Abu Bakar. "Terrorist Deradicalization Programs in Saudi, Yemen and Malaysia." UMRAN - International Journal of Islamic and Civilizational Studies 7, no. 1 (2020): 1–9. http://dx.doi.org/10.11113/umran2020.7n1.364.

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Terrorist Deradicalization is advancing subject of scientific study that lacks universally accepted definition. It is presently understood as efforts that attempt transform attitudes and behaviors of former terrorists so they reject violence as a tool to achieve ideological, religious or political goals that threaten national security and life or cause political and economic instability. Saudi Arabia Yemen and Malaysiahave deradicalization programs called Al-Ha’ir, Al-Hitar and Pemulihan, respectively, that are based on re-education and rehabilitation. Re-education components focus on correcti

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Et al., HARTINIE ABD AZIZ. "CORPORATE SOCIAL RESPONSIBILITY IN CORPORATE GOVERNANCE: THE COMMON LAW AND SHARIAH PERSPECTIVE." Psychology and Education Journal 58, no. 2 (2021): 1557–62. http://dx.doi.org/10.17762/pae.v58i2.2309.

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In the West, the concept of Corporate Social responsibility (CSR) began in the 1970s and discussions on the concept of CSR often centred on the view that is based on the customs, cultures and beliefs of the West, especially Europe and America. Under the common law, CSR is an option for the corporations to practice rather than part of the objective of the company. It is treated merely as a standard of behaviour to which a corporation subscribes in order to have good reputation in society. Under Shariah governance framework, it is a requirement for corporation to practice CSR as it is obligatory

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Harvey, Barry. "Ecclesial Recognition with Hegelian Philosophy, Social Psychology, and Continental Political Theory. By Timothy T. N. Lim. Boston: Brill, 2017. xvi + 309 pages. $134.00 (paper)." Horizons 45, no. 2 (2018): 479–80. http://dx.doi.org/10.1017/hor.2018.103.

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