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Journal articles on the topic 'Religion|Social psychology|Psychology'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

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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Donahue, Michael J. "Disregarding (and Disrespecting?) Religion in Social Psychology: The Case of the the Handbook of Social Psychology (4Th Edition)." Archive for the Psychology of Religion 27, no. 1 (2005): 45–68. http://dx.doi.org/10.1163/008467206774355349.

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In spite of a burgeoning literature demonstrating the importance of religiousness as a determinant of a wide range of behaviors, social psychology continues to ignore this important construct. This article begins with the current spate of interest in religion in virtually the entire field of psychology, and then goes on to present a cursory history of the recent psychology of religion. Attention then turns to the most recent (4th) edition of The Handbook of Social Psychology (Gilbert, Fiske, & Lindzey 1998a), noting that the concept of religion is largely absent. It is concluded that there

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3

Saroglou, Vassilis, and Adam B. Cohen. "Psychology of Culture and Religion." Journal of Cross-Cultural Psychology 42, no. 8 (2011): 1309–19. http://dx.doi.org/10.1177/0022022111412254.

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In introducing this Special Issue we first consider six ways of thinking about how culture and religion relate to each other: Religion may be part of culture, constitute culture, include and transcend culture, be influenced by culture, shape culture, or interact with culture in influencing cognitions, emotions, and actions. Second, we present the major current trends of relevant research from cross-cultural psychology, social and cultural psychology, and comparative psychology of religion. Although diverging in methodologies, theoretical traditions, and research focus, these approaches complem

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Coyle, Adrian, and Evanthia Lyons. "The Social Psychology of Religion: Current Research Themes." Journal of Community & Applied Social Psychology 21, no. 6 (2011): 461–67. http://dx.doi.org/10.1002/casp.1121.

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5

G. Leathers, Charles, and J. Patrick Raines. "Veblen's evolutionary economics of religion and the evolutionary psychology of religion." International Journal of Social Economics 41, no. 2 (2014): 146–61. http://dx.doi.org/10.1108/ijse-02-2013-0045.

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Purpose – Because belief in a supernatural agent with extraordinary power is rooted in psychology, Veblen's instinct psychology was the essential basis for his evolutionary economics of religion. The innate behavioral traits that Veblen called instincts in human nature are now recognized in evolutionary psychology as domain-specific mechanism that evolved as adaptations to enable human survival and reproduction. The authors aim to explain how the modern evolutionary psychology of religion provides a modern psychological basis for Veblen's evolutionary economics of religion. Design/methodology/

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Kirkpatrick, Lee A. "The evolutionary social psychology of religious beliefs." Behavioral and Brain Sciences 27, no. 6 (2004): 741. http://dx.doi.org/10.1017/s0140525x04330177.

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Atran & Norenzayan (A&N) are correct that religion is an evolutionary by-product, not an adaptation, but they do not go far enough. Once supernatural beliefs are enabled by processes they describe, numerous social-cognitive mechanisms related to attachment, social exchange, coalitional psychology, status and dominance, and kinship are crucial for explaining the specific forms religion takes and individual and cultural differences therein.

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Iqbal, Naved, and Rasjid Skinner. "Islamic psychology: Emergence and current challenges." Archive for the Psychology of Religion 43, no. 1 (2021): 65–77. http://dx.doi.org/10.1177/0084672420983496.

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Traditionally, mainstream psychology mostly presented religion in a negative light. However, recent years have witnessed a growing realization that religion has a substantial role to play in improving physical and mental health. Given the importance of religion, the American Psychological Association (APA) has division 36 “Psychology of religion.” But the perspective of mainstream psychology does not acknowledge the spiritual nature of human beings and their connection to God. Islamic psychology is one of the religion-based perspectives which acknowledges it. This perspective has also attracte

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8

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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9

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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10

Watson, Paul J. "Psychology and Religion within an Ideological Surround." Brill Research Perspectives in Religion and Psychology 1, no. 1 (2019): 1–89. http://dx.doi.org/10.1163/25897128-12340001.

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Abstract For over three decades, an Ideological Surround Model (ISM) has pursued theoretical and methodological innovations designed to enhance the ‘truth’ and ‘objectivity’ of research into psychology and religion. The foundational argument of the ISM is that psychology as well as religion unavoidably operates within the limits of an ideological surround. Methodological theism, therefore, needs to supplement the methodological atheism that dominates the contemporary social sciences. Methodological theism should operationalize the meaningfulness of religious traditions and demonstrate empirica

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11

Graham, Gordon. "Hume and Smith on Natural Religion." Philosophy 91, no. 3 (2015): 345–60. http://dx.doi.org/10.1017/s003181911500056x.

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AbstractThe prominence of David Hume's Dialogues Concerning Natural Religion in contemporary philosophy of religion has led it to overshadow his other short work, The Natural History of Religion, and thus obscure the fact that the social psychology of religion was in many ways of greater interest and more widely debated among the philosophers of the Scottish Enlightenment than philosophical theology. This paper examines and compares the social psychology of religion advanced by Hume and Adam Smith. It argues that Hume's account of the psychological sources and social significance of religion i

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Abraham, Juneman, and Any Rufaedah. "“Theologization” of Psychology and “Psychologization” of Religion: How Do Psychology and Religion Supposedly Contribute to Prevent and Overcome Social Conflicts?" Procedia Environmental Sciences 20 (2014): 516–25. http://dx.doi.org/10.1016/j.proenv.2014.03.064.

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Fırıncı, Yusuf. "Ultramodern Psychology: A Vision Construction with Culture, Religion, Cognitive Science and Neurotheology." Spiritual Psychology and Counseling 4, no. 3 (2019): 275–308. http://dx.doi.org/10.37898/spc.2019.4.3.080.

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This research paper focuses on the evaluation of historical connections and interactions between psychology, psychiatry, psychologists, beliefs and religions. The argument of this research is; for developing future perspectives on psychology, religion can possibly provide historical and modern tools, as well as various other contributions. Within the scope of this research paper, the main idea and some other relevant arguments have been developed by evaluating historical facts and scientific analysis presented under the sub-sections of this essay, namely; psychology, beliefs and interdisciplin

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Siev, Jedidiah. "Attitude and Behavior in (Classic) Social Psychology and Rabbinic Thought: Implications for Psychology of Religion Research." International Journal for the Psychology of Religion 19, no. 3 (2009): 187–99. http://dx.doi.org/10.1080/10508610902880097.

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Jovanović Maldoran, Srdjan. "The Influence of Evolutionary Psychology on the Social Sciences and Humanities: Religion Explained by Evolutionary Psychology." International Journal of the Humanities: Annual Review 9, no. 7 (2012): 165–76. http://dx.doi.org/10.18848/1447-9508/cgp/v09i07/43268.

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Henley, Tracy B. "Introducing Göbekli Tepe to Psychology." Review of General Psychology 22, no. 4 (2018): 477–84. http://dx.doi.org/10.1037/gpr0000151.

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Göbekli Tepe is the name of a remarkable archaeological site that challenges long held assumptions about the Neolithic Revolution, that is, our first transition from hunters and gatherers into settled farmers. Instead of permanent settlements and agriculture being prerequisite for religion, social specialization, and writing, evidence from Göbekli Tepe suggests that may be backward, and that such psychological changes are what afforded sedentism and agriculture. Three aspects of the site—who built it, its use as a “temple,” and evidence of the earliest known proto-writings—are discussed to ill

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Seyhan, Beyazıt Yaşar. "1949-1982 Yılları Arasında Din Psikolojisi Alanında Yazılan Eserlerin Doküman Analizi Nitel Bir Değerlendirme." Journal of Social Research and Behavioral Sciences 7, no. 13 (2021): 530–61. http://dx.doi.org/10.52096/jsrbs.6.1.7.13.27.

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It has been tried to do document analysis together with content analysis about some terms in the works written between 1949 and 1982, which is assumed to be the first period of the psychology of religion. The terms researched are “şuur (consciousness)” and its derivatives in Ottoman, and “consciousness”, “subconscious”, “unconscious” terms which is the modern usage of the term “şuur” and “adolescent, puberty” terms of Western origin which correspond to the meanings of “ergen ve argenlik”. The frequency of the use of these terms in the books was determined and it was examined whether there was

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18

Nielsen, M. E. "Religion and psychology at the beginning of the new millennium." Ukrainian Religious Studies, no. 7 (February 24, 1998): 63–68. http://dx.doi.org/10.32420/1998.7.142.

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Religion has a serious impact on our world. Most people in the world consider themselves to be religious or those to whom religion has a significant impact. It also helps to determine the type of culture that forms political and economic views. In an individual dimension, religion affects human communication. Although it can be viewed as a means by which society controls its members, it is more than just a social and managerial phenomenon. Religion is a human attempt to achieve spirituality. It is our attempt to gain and maintain the meaning of our destination in the world, which sometimes see

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19

Nicholson, Ian. "From the Kingdom of God to the Beloved Community, 1920–1930: Psychology and the Social Gospel in the Work of Goodwin Watson & Carl Rogers." Journal of Psychology and Theology 22, no. 3 (1994): 196–206. http://dx.doi.org/10.1177/009164719402200305.

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This article examines the relationship between psychology and religion in the 1920s through a consideration of the careers of Goodwin Watson and Carl Rogers. Both men began their professional lives in the ministry but later switched to psychology. Their decision to go into psychology and their subsequent research program is discussed in relation to the religious and social context of the early 20th century. For Watson and Rogers, psychology was not an abandonment of religious ideals but an assimilation of religion into a scientific framework. Their experience suggests that psychology's growth

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Pinelli, Michele, and Mara Einstein. "Religion, science and secularization: a consumer-centric analysis of religion’s functional obsolescence." Journal of Consumer Marketing 36, no. 5 (2019): 582–91. http://dx.doi.org/10.1108/jcm-11-2017-2451.

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Purpose This paper aims to offer a marketing perspective to the multidisciplinary debate on whether religion is expanding, declining or resurging in contemporary and allegedly secular society. Specifically, it examines the “secularization hypothesis”, which predicts that religion tends to lose its central role in people’s lives as secular reasoning spreads and scientific knowledge accumulates. Design/methodology/approach Borrowing from psychology literature, the authors identify the psychological and social needs satisfied by religion and in doing so uncover its functions. They then discussed

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Hester, Neil, and Kurt Gray. "The Moral Psychology of Raceless, Genderless Strangers." Perspectives on Psychological Science 15, no. 2 (2020): 216–30. http://dx.doi.org/10.1177/1745691619885840.

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Moral psychology uses tightly controlled scenarios in which the identities of the characters are either unspecified or vague. Studies with raceless, genderless strangers help to highlight the important structural elements of moral acts (e.g., intention, causation, harm) but may not generalize to real-world judgments. As researchers have long shown, social judgments hinge on the identities (e.g., race, gender, age, religion, group affiliation) of both target and perceiver. Asking whether people generally condemn “shooting someone” is very different from asking whether liberals as opposed to con

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22

Petrovic, Olivera. "Key psychological issues in the study of religion." Psihologija 40, no. 3 (2007): 351–63. http://dx.doi.org/10.2298/psi0703351p.

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The current article considers the role of scientific (experimental) psychology in the study of religion and argues that many of the questions central to the history, sociology and anthropology of religion are often psychological and hence require the use of appropriate psychological methods. Psychological study of religion differs from those other disciplines by virtue of its (a) definition of religion (in terms of individual mental states rather than culturally transmitted teachings and socially acquired behaviors), (b) methods of research (designed to elicit and examine relevant mental state

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23

Amarasingam, Amarnath. "To Err in their Ways: The Attribution Biases of the New Atheists." Studies in Religion/Sciences Religieuses 39, no. 4 (2010): 573–88. http://dx.doi.org/10.1177/0008429810377404.

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The term ‘‘new atheism’’ has been given to the recent barrage of anti-religion and anti-God books written by Richard Dawkins (2006), Sam Harris (2004, 2008), Christopher Hitchens (2007), Daniel Dennett (2006), and others. This paper contends that one of the fundamental arguments put forth by the new atheists — that religion poisons everything or that religion is responsible for much of the evil in the world — falls victim to one of the best established theories of interpersonal and intergroup relations in social psychology: the fundamental attribution error. Insights gleaned from social psycho

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Evans, T. David, Francis T. Cullen, Velmer S. Burton, R. Gregory Dunaway, Gary L. Payne, and Sesha R. Kethineni. "Religion, social bonds, and delinquency." Deviant Behavior 17, no. 1 (1996): 43–70. http://dx.doi.org/10.1080/01639625.1996.9968014.

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25

Peck, William Jay, and Kenneth Earl Morris. "Bonhoeffer's Ethic of Discipleship: A Study in Social Psychology, Political Thought, and Religion." Contemporary Sociology 16, no. 5 (1987): 728. http://dx.doi.org/10.2307/2069827.

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Pasek, Michael H., and Jonathan E. Cook. "Religion From the Target’s Perspective: A Portrait of Religious Threat and Its Consequences in the United States." Social Psychological and Personality Science 10, no. 1 (2017): 82–93. http://dx.doi.org/10.1177/1948550617739089.

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Little is known about social identity threat from religion or religiosity. We collected data from a diverse sample of Protestants, Catholics, Jews, and Muslims across the United States ( N = 970) to test whether, and for whom, religion and religiosity, like other social identities, can be consequential sources of identity threat. Results suggest that religious threat is highest among religious minority groups (Muslims and Jews) and highly religious Protestants. Threat predicted (1) lower belonging, (2) a greater propensity to conceal one’s religion, and (3) more intergroup bias, although these

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Bainbridge, William Sims. "Social cognition of religion." Behavioral and Brain Sciences 29, no. 5 (2006): 463–64. http://dx.doi.org/10.1017/s0140525x06239104.

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Research on religion can advance understanding of social cognition by building connections to sociology, a field in which much cognitively oriented work has been done. Among the schools of sociological thought that address religious cognition are: structural functionalism, symbolic interactionism, conflict theory, phenomenology, and, most recently, exchange theory. The gulf between sociology and cognitive science is an unfortunate historical accident.

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Ebstyne King, Pamela, and James L. Furrow. "Religion as a resource for positive youth development: Religion, social capital, and moral outcomes." Psychology of Religion and Spirituality S, no. 1 (2008): 34–49. http://dx.doi.org/10.1037/1941-1022.s.1.34.

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Nicholson, Hugh. "Religion, Cognition, and the Myth of Conscious Will." Method & Theory in the Study of Religion 31, no. 2 (2019): 91–119. http://dx.doi.org/10.1163/15700682-12341437.

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AbstractCharacteristic of the recent cognitive approach to religion (CSR) is the thesis that religious discourse and practice are rooted in an inveterate human propensity to explain events in terms of agent causality. This thesis readily lends itself to the critical understanding of religious belief as “our intuitive psychology run amok.” This effective restriction of the scientific critique of agent causality to notions of supernatural agency appears arbitrary, however, in light of evidence from cognitive and social psychology that our sense of human agency, including our own, is interpretive

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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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Krymkowski, Daniel H., and Luther H. Martin. "Religion as an Independent Variable: Revisiting the Weberian Hypothesis'." Method & Theory in the Study of Religion 10, no. 2 (1998): 187–98. http://dx.doi.org/10.1163/157006898x00042.

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AbstractStudies in the sociology of religion generally assume "religion" to be causal with little or no attention paid to the theoretical justification or basis for such a claim. We argue in this paper that most such studies fail to satisfy the conditions for causal inference. Further, Weber, whom sociologists of religion often cite when theoretical claims are made, at worse never proposes religion as an independent variable and, at best is very ambiguous on the issue. We suggest that recent directions in cognitive psychology might form the basis for further research concerning the social sign

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Jing, Xiaojuan. "Nonbelievers' Beliefs About Religion in China." Social Behavior and Personality: an international journal 42, no. 7 (2014): 1221–31. http://dx.doi.org/10.2224/sbp.2014.42.7.1221.

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In China nonbelievers are showing an increasing interest in religion whereas believers in the rest of the world are being less influenced by religion. I investigated what nonbelievers know about religion within Chinese society. Data collection was via random sampling among university students across 16 provinces in China. I evaluated data from 638 respondents about their self-reported beliefs using the religiosity subscale of the Social Axiom Survey. The results indicated that Chinese nonbelievers take a neutral stance as to the existence of a Supreme Being or the positive consequences of havi

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Tympas, Grigorios Chrysostom. "The ‘psychological’ and the ‘spiritual’: an evolutional relationship within an ontological framework. A brief comment on Jung's ‘Self’." International Journal of Jungian Studies 5, no. 3 (2013): 193–210. http://dx.doi.org/10.1080/19409052.2013.795181.

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Despite the prevalence of phenomenological perspectives in most modern scientific fields addressing religion and spirituality, including psychology of religion, ontological inquiries retain an important position in certain fields, such as modern sociology (e.g., Weber, Giddens' concept of ‘ontological security’). Ontological and phenomenological approaches, alongside certain principles that function as interpretative tools in the social sciences (e.g., reductionism, teleology, supervenience), can be synthesised to construct a pluralistic methodology for understanding anew the dynamics between

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Stassen, Glen. "Book Review: Bonhoeffer's Ethic of Discipleship: A Study in Social Psychology, Political Thought, and Religion." Review & Expositor 87, no. 1 (1990): 152–54. http://dx.doi.org/10.1177/003463739008700141.

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Nasibullov, K. I., N. U. Barieva, S. Y. Zyazin, and Z. M. Bairova. "Topical issues of Islamic psychology in Russia." Minbar. Islamic Studies 11, no. 4 (2019): 866–78. http://dx.doi.org/10.31162/2618-9569-2018-11-4-866-878.

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The article contains a summary of the materials of the Second All-Russian Scientific and Practical Conference with International Participation “Islam: Psychological Stability is the Basis of Personal and Social Well-Being”. Devoted to the problems and prospects of the development of Islamic psychology as an applied science in the Russian Federation. Among the main issues were topics related to the deliberate choice of the religion of Islam, the definition of Muslim identity in modern society. A special place was occupied by issues related to the psychological prevention of radical beliefs; res

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Charbonnier, Lars, and Lena-Katharina Roy. "Religion – Alter – Demenz." International Journal of Practical Theology 16, no. 2 (2013): 349–408. http://dx.doi.org/10.1515/ijpt-2012-0021.

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Abstract The demographic future offers intensive challenges for society as present in Germany not only with regard to the social or economic system, but also with regard to religion and the Christian church’s practice in its different fields. This research report presents the current state of research on religion and aging as far as it is relevant for practical-theological reflection, mostly limited to German-speaking context. The perspective of gerontology is considered as well as research from sociology and psychology of religion or reflections on the fields of church practice like pastoral

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Slater, Will, Todd W. Hall, and Keith J. Edwards. "Measuring Religion and Spirituality: Where are we and where are we Going?" Journal of Psychology and Theology 29, no. 1 (2001): 4–21. http://dx.doi.org/10.1177/009164710102900102.

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While the measurement of religion and spirituality has made significant progress in the past few decades, we have seen increasing criticism of the dominant paradigm in the psychology of religion–intrinsic and extrinsic religiousness. A variety of new measures have been developed, notwithstanding Gorsuch's (1984) admonition to the contrary. Religion and its post-modern offspring (spirituality) has become intensely personal, and the direction of the new measures in the field reflect this shift. Furthermore, several complexities of measuring this domain remain unresolved, such as the lack of prec

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Alcorta, Candace. "Religion, social signaling, and health: a psychoneuroimmunological approach." Religion, Brain & Behavior 7, no. 3 (2016): 243–46. http://dx.doi.org/10.1080/2153599x.2016.1156559.

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Wikström, Owe. "Darsan (to See) Lord Shiva in Varanasi. Visual Processes and the Representation of God by Seven Ricksha-Drivers." Scripta Instituti Donneriani Aboensis 16 (January 1, 1996): 357–68. http://dx.doi.org/10.30674/scripta.67238.

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In spite of its effort to be transculturally relevant, the psychology of religion is quite ethno- or rather Western-centric. This becomes very clear when one tries to "translate" Indian folk religiosity into concepts taken from mainline theories; i.e. social, cognitive or psychoanalytical psychology of religion. Not only do the norms and values differ, but the very ontological assumptions underlying the categories in which the researcher understand differs fundamentally from the internal Hindu anthropological and epistemiological apriori. For example, their words of the psyche include contextu

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Bazhanov, Valentin A. "NEUROTHEOLOGY: RELIGION IN THE FOCUS OF MODERN CULTURAL NEUROSCIENCE." Study of Religion, no. 1 (2018): 118–25. http://dx.doi.org/10.22250/2072-8662.2018.1.118-125.

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The paper ponders over the phenomenon of religion from the standpoint of the modern neuroscience progress. The author claims that the emergence and expansion of different religions, as well as religious activity, has happened due to external (social and cultural) and internal (neurobiological) reasons. The results of neuroscience research testify to the ontogenetic sources and foundations of religion flourishing in a certain socio-cultural atmosphere. When social item grows, religion gains greater capacity to carry further expansion out. Within the society, religion plays an effective role of

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Pollock, William. "A Theoretical Consideration of Selection for Training for Ministry." Journal of Psychology and Theology 14, no. 2 (1986): 125–34. http://dx.doi.org/10.1177/009164718601400204.

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This article tackles issues in vocational selection seen in extremis in selection for training for ministry. A literature review highlights problems of criteria and in models of humanity and God. It suggests a need for a systematic approach which will be psychologically, educationally, and theologically sound. Recent social interaction and attribution theories in occupational psychology of religion complement each other. They suggest an emphasis on the candidates’ developing understanding and acceptance of self, vocation, or God as “enablers” of a motivating faith. Selectors would listen to th

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Warsito, Chandra, Amirotun Sholikhah, Wiwiek Rabiatul Adawiyah, and Refius Pradipta Setyanto. "ANTECEDENTS OF CONSUMERS’ DECISION FOR HALALMART SHOPPING: THE MODERATING ROLE OF FAMILY RELIGIOUS COMMITMENT." Humanities & Social Sciences Reviews 8, no. 1 (2020): 152–64. http://dx.doi.org/10.18510/hssr.2020.8122.

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Purpose: The purpose of this study is to analyze the role of religious commitment of family members in moderating the influence of Islamic cultural variables, Islamic social environment, Islamic and psychological personalities, on consumer decision in making a transaction at Halal mart. Methodology: The analytical method used to test the relationship between variables is Structural Equation Modelling (SEM), the number of the sample used is 340 of Halal Mart customers. Whereas the moderating role of religious commitment was tested using Confirmatory Factor Analysis. Main Findings: T

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Rios, Kimberly, and Zachary C. Roth. "Is “me-search” necessarily less rigorous research? Social and personality psychologists’ stereotypes of the psychology of religion." Self and Identity 19, no. 7 (2019): 825–40. http://dx.doi.org/10.1080/15298868.2019.1690035.

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Gergilov, Rostislav E. "The Cultural Determinants of Shame." Observatory of Culture, no. 3 (June 28, 2014): 107–14. http://dx.doi.org/10.25281/2072-3156-2014-0-3-107-114.

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Is devoted to the causes of feeling ashamed. These are not only individual psychology and social factors. A wide range of cultural factors are of equal importance beginning from the general manifestations of human life as defined by customs, mores, and religion, forms of labour activities and to achievements in science, technology, economics, and the arts.

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Aysha, Emad El-Din. "Islamist suicide terrorism and erich fromm’s social psychology of modern times." Journal of Social and Political Psychology 5, no. 1 (2017): 82–106. http://dx.doi.org/10.5964/jspp.v5i1.284.

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Mainstream social science has struggled to explain the appeal of suicide terrorism to so many Muslim youths, relying as it does on standard socio-economic indicators and research meant to identify suicidal tendencies. The existential emphasis is missing. This commentary is inspired by the work of clinical psychologist Erich Fromm (1900-1980) and his investigation of the social psychology of modernity, as well as how this intermingles with existential fears related to mortality (death-related fears) and the passage of time (the end of the world or apocalypse). Modernity, explained Fromm, makes

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Samani, S. "Important Criteria for Spouse Selection in a Sample of Iranian Youth." Psychological Reports 100, no. 1 (2007): 59–65. http://dx.doi.org/10.2466/pr0.100.1.59-65.

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The aim was to study important criteria for spouse selection by a sample of Iranian youth, 110 Iranian university students (60 women and 50 men; M age = 21.7 yr., SD=1.5). Participants were single. Face-to-face interviews indicated that the order of the first 10 important criteria for the women were chastity, virtuous, religion, education, family characteristics, financial resources, job, commitment, social skills, and social prestige; for the men these were physical appearance, chastity, education, family characteristics, virtuous, religion, personality traits, social skills, housekeeping, an

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Wright, Jennifer, and Ryan Nichols. "The Social Cost of Atheism: How Perceived Religiosity Influences Moral Appraisal." Journal of Cognition and Culture 14, no. 1-2 (2014): 93–115. http://dx.doi.org/10.1163/15685373-12342112.

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AbstractSocial psychologists have found that stereotypes correlate with moral judgments about agents and actions. The most commonly studied stereotypes are race/ethnicity and gender. But atheists compose another stereotype, one with its own ignominious history in the Western world, and yet, one about which very little is known. This project endeavored to further our understanding of atheism as a social stereotype. Specifically, we tested whether people with non-religious commitments were stereotypically viewed as less moral than people with religious commitments. We found that participants’ (b

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Loewenthal, Kate Miriam. "Religion and the Individual. A Social-Psychological Perspective (Book)." International Journal for the Psychology of Religion 5, no. 1 (1995): 65–67. http://dx.doi.org/10.1207/s15327582ijpr0501_8.

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MacGillavry, David William. "Rethinking Secrecy in Religion." Method & Theory in the Study of Religion 30, no. 4-5 (2018): 301–20. http://dx.doi.org/10.1163/15700682-12341430.

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AbstractSecrecy is often studied as a social phenomenon in which certain information is concealed from a targeted audience out of fear of the repercussions, if this information were to fall into the wrong hands. It is therefore surprising that people are relatively willing to share their secrets with others. Traditionally, this behaviour has been explained on the bases of the assumption that people are naturally inclined to reveal their secrets. However, new evidence from the cognitive sciences and social psychology calls this assumption, and thus the theories of secrecy which rely on it, into

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Eom, Kimin, Viki Papadakis, David K. Sherman, and Heejung S. Kim. "The Psychology of Proenvironmental Support: In Search of Global Solutions for a Global Problem." Current Directions in Psychological Science 28, no. 5 (2019): 490–95. http://dx.doi.org/10.1177/0963721419854099.

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We review research that provides a sociocultural perspective on proenvironmental support. Despite the increasing volume of psychological research on proenvironmental action, there has been a relative dearth of consideration of sociocultural contexts, which poses critical theoretical and practical limitations to understanding and fostering proenvironmental actions across diverse populations. The sociocultural perspective posits that the primary motives driving action are context dependent. Building on this perspective, our research examines significant divergence in key determinants of proenvir

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