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1
Frantz, Thomas T., Barbara C. Trolley, and Michael P. Johll. "Religious aspects of bereavement." Pastoral Psychology 44, no. 3 (January 1996): 151–63. http://dx.doi.org/10.1007/bf02251401.
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VanderWeele, Tyler J. "Religious Communities and Human Flourishing." Current Directions in Psychological Science 26, no. 5 (October 2017): 476–81. http://dx.doi.org/10.1177/0963721417721526.
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Participation in religious services is associated with numerous aspects of human flourishing, including happiness and life satisfaction, mental and physical health, meaning and purpose, character and virtue, and close social relationships. Evidence for the effects of religious communities on these flourishing outcomes now comes from rigorous longitudinal study designs with extensive confounding control. The associations with flourishing are much stronger for communal religious participation than for spiritual-religious identity or for private practices. While the social support is an important mechanism relating religion to health, this only explains a small portion of the associations. Numerous other mechanisms appear to be operative as well. It may be the confluence of the religious values and practices, reinforced by social ties and norms, that give religious communities their powerful effects on so many aspects of human flourishing.
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Leak, Gary K. "EXPLORATORY FACTOR ANALYSIS OF THE RELIGIOUS MATURITY SCALE." Social Behavior and Personality: an international journal 30, no. 6 (January 1, 2002): 533–38. http://dx.doi.org/10.2224/sbp.2002.30.6.533.
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Leak and Fish (1999) provided initial evidence for the validity of the Religious Maturity Scale – Version 2 (RM-2). The scale was developed to assess six areas of religious maturity specified by Allport (1950). Consequently, information concerning the number and nature of factors underlying responses to the scale is important. The analysis revealed four factors corresponding to the dynamic, differentiated, comprehensive, and heuristic aspects of religious maturity. The results have implications for the future development of specific subscales as well as for the value of Allport's theory of religious maturity.
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Heo, Grace Jeongim. "Religious Coping, Positive Aspects of Caregiving, and Social Support Among Alzheimer’s Disease Caregivers." Clinical Gerontologist 37, no. 4 (June 3, 2014): 368–85. http://dx.doi.org/10.1080/07317115.2014.907588.
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Schwarz, Silke. "Religious aspects in psychiatry and psychotherapy." International Journal of Human Rights in Healthcare 11, no. 2 (May 14, 2018): 109–15. http://dx.doi.org/10.1108/ijhrh-07-2017-0031.
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Purpose The purpose of this paper is to explore the role of religion in psychiatry and psychotherapy and it introduces a context-oriented approach to religion. Design/methodology/approach The paper opted for a selective literature review to highlight significant issues with regard to mainstream psychology. Findings It provides a short summary on the historical neglect and exclusion from clinical practice and shows how religion was integrated into the mainstream of psychotherapy and psychiatry. A quantitative and universalistic approach to religion is dominant. The widespread approach to religious coping by Pargament is presented as well as related findings with regard to religion and mental health. Research limitations/implications The paper includes implications for the development of a context-oriented inclusion of religion and encourages for associated empirical research. Originality/value With a critical inclusion of contexts, professionals may stay alerted to the issue that health and disorders are not ontological facts but contain moral codes of a current society. It takes the social context and unequal power relations as the starting point for a partisan cooperation with the affected persons.
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MAHONE, SLOAN. "THE PSYCHOLOGY OF REBELLION: COLONIAL MEDICAL RESPONSES TO DISSENT IN BRITISH EAST AFRICA." Journal of African History 47, no. 2 (July 2006): 241–58. http://dx.doi.org/10.1017/s0021853706001769.
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This article opens with a retelling of colonial accounts of the ‘mania of 1911’, which took place in the Kamba region of Kenya Colony. The story of this ‘psychic epidemic’ and others like it would be recounted over the years as evidence depicting the predisposition of Africans to episodic mass hysteria. This use of medical and psychological language in primarily non-medical contexts serves to highlight the intellectual and political roles psychiatric ideas played in colonial governance. The salience of such ideas was often apparent in the face of increasing social tension, charismatic leadership and a proliferation of East African prophetic movements. This article addresses the attempts by the colonial authorities to understand or characterize, in psychological terms, a progression of African ‘rebellious types’ in society that often took the form of prophets and visionaries, but were diagnosed as epileptic, neurotic or suffering from ‘religious mania’.
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van der Toorn, Jojanneke, John T. Jost, Dominic J. Packer, Sharareh Noorbaloochi, and Jay J. Van Bavel. "In Defense of Tradition: Religiosity, Conservatism, and Opposition to Same-Sex Marriage in North America." Personality and Social Psychology Bulletin 43, no. 10 (July 22, 2017): 1455–68. http://dx.doi.org/10.1177/0146167217718523.
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Arguments opposing same-sex marriage are often made on religious grounds. In five studies conducted in the United States and Canada (combined N = 1,673), we observed that religious opposition to same-sex marriage was explained, at least in part, by conservative ideology and linked to sexual prejudice. In Studies 1 and 2, we discovered that the relationship between religiosity and opposition to same-sex marriage was mediated by explicit sexual prejudice. In Study 3, we saw that the mediating effect of sexual prejudice was linked to political conservatism. Finally, in Studies 4a and 4b we examined the ideological underpinnings of religious opposition to same-sex marriage in more detail by taking into account two distinct aspects of conservative ideology. Results revealed that resistance to change was more important than opposition to equality in explaining religious opposition to same-sex marriage.
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Dy-Liacco, Gabriel S., Ralph L. Piedmont, Nichole A. Murray-Swank, Thomas E. Rodgerson, and Martin F. Sherman. "Spirituality and religiosity as cross-cultural aspects of human experience." Psychology of Religion and Spirituality 1, no. 1 (February 2009): 35–52. http://dx.doi.org/10.1037/a0014937.
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Shaukat, Sadia, Nadia Ayub, and Amina Hanif Tarar. "Students’ Identity and Mental Well-Being Among Muslims and Christians in Pakistan." 2021, VOL. 36, NO. 2 36, no. 2 (June 30, 2021): 263–78. http://dx.doi.org/10.33824/pjpr.2021.36.2.15.
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The identity, belongingness to the larger society as well as mental well-being of minorities in Pakistan may have suffered as a result of recent social and political attacks on Christians. The present study was aimed at finding and comparing various aspects of identity (i.e., personal, social, relational, and collective) and mental well-being among adolescents from the majority (Muslims) and minority (Christian) religious groups of Lahore district in Pakistan. The study hypothesized that adolescents of religious minorities would have a lower level of sense of aspects of identity than their dominant counterparts. The sample comprised of 414 male and female students (Muslim = 225, Christian =189) with an age range from 13 to 18years, drawn from two Muslim and two Christian schools. Data was collected using the Aspects of Identity Questionnaire (Cheek & Briggs, 2013), and Warwick–Edinburgh Mental Well-being Scale (Tennant et al., 2007). Results indicated a significant difference in the level of awareness of aspects of identity as well as well-being between majority and minority adolescents. Furthermore, within the majority group, there was also a significant gender difference in social identity and mental well-being with Muslim boys scoring higher than Muslim girls on these variables. Implications of the study are discussed.
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Saroglou, Vassilis. "Trans-Cultural/Religious Constants vs. Cross-Cultural/Religious Differences in Psychological Aspects of Religion." Archive for the Psychology of Religion 25, no. 1 (January 2003): 71–87. http://dx.doi.org/10.1163/157361203x00057.
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Are there trans-religious, trans-cultural constants in psychological aspects of religion across different religions and cultures? An excessively culturalistic approach may overlook this possibility, putting an emphasis on the uniqueness of the religious phenomenon studied as emerging from a complex of multiple contextual factors. This article reviews empirical studies in psychology of religion in the 1990s that mainly include participants from different Christian denominations, but also from other religions: Muslims, Jews and Hindus. It appeared, at first, that several cross-cultural/religious differences can be documented (especially between Catholics and Protestants), but the interpretation of these differences is not simple, as other factors may interfere. Secondly it turned out that an impressive series of psychological constants also exist across different denominations, religions, and cultures. These constants include personality correlates, gender and gender orientation, positive and negative values, cognitive and affective aspects, identity formation, social attitudes and consequences.
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Matheson, George. "Hypnotic aspects of spiritual experience." Pastoral Psychology 35, no. 2 (December 1986): 104–19. http://dx.doi.org/10.1007/bf01768710.
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Cornell, John B., and C. Ouwehand. "Hateruma: Socio-Religious Aspects of a South-Ryukyuan Island Culture." Journal of Japanese Studies 13, no. 2 (1987): 502. http://dx.doi.org/10.2307/132487.
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Gábová, Kristýna, Klára Maliňáková, and Peter Tavel. "Associations of self-esteem with different aspects of religiosity and spirituality." Ceskoslovenska psychologie 65, no. 1 (February 28, 2021): 73–85. http://dx.doi.org/10.51561/cspsych.65.1.73.
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Objectives. Religiosity and spirituality (R/S) are associated with many dimensions of human life and could contribute to one’s self-esteem; however, there is no certainty that this is also applicable to non-religious countries. Therefore, the aim of the study was to explore the association of different aspects of R/S with self-esteem in a secular environment. Participants and setting. An online sample of 464 Czech respondents aged 15 and over (mean age 30.7; SD=12.63; 27.2% men) participated in the survey. Self-esteem, religiosity, religious attendance, frequency of prayer, negative religious coping, image of God and spirituality were measured. Results. Regular prayer, spirituality (per standard deviation, SD), a low level of religious struggles (per SD) and a positive God image (per SD) were associated with higher self-esteem, with odds ratios ranging from 1.28 to 2.16 (p˂0.05 to p˂0.001). In contrast, compared to non-religious respondents, religious respondents had an approximately 60% lower chance of having a high level of self-esteem (p˂0.05). However, a combination of R and S showed that while religious/spiritual respondents did not differ significantly from non-religious respondents, religious/non-spiritual respondents had approximately 79% lower chance of having good self-esteem (p˂0.001). Study limitations. The main limitation of this study is that it did not reach a representative sample, which limits the generalizability of the findings to the whole population. This is also the first study using this kind of research approach, which, however, limits the interpretation of results. Moreover, it is a cross-sectional study, so any conclusions on causality cannot be made, and the questionnaire used only self-report measures, which could be influenced by a social desirability bias.
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Radermacher, Martin. "Space, Religion, and Bodies: Aspects of Concrete Emplacements of Religious Practice." Journal of Religion in Europe 9, no. 4 (November 30, 2016): 304–23. http://dx.doi.org/10.1163/18748929-00904001.
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This article takes up the implications of the spatial turn in the wider context of a material turn (Manuel A. Vásquez) and deals with concrete emplacements of religion. It argues that the concrete, material space of religious practice is not just a passive stage, but itself has ‘agency,’ i.e. it shapes and facilitates discourse and embodiment of human actors in space. The materiality of space influences sensory perception, communication and embodiment, and also relates to imaginations about space as well as social norms. The emplacement of religious practice is illustrated by examples of rooms of silence and rooms of Christian fitness classes in the United States. The article opens a research area at the interface of architecture, spatial studies, embodiment studies, and the psychology of perception – and intends to make this encounter productive for the study of religions.
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Barbey, Aron, Lawrence Barsalou, W. Kyle Simmons, and Ava Santos. "Embodiment in Religious Knowledge." Journal of Cognition and Culture 5, no. 1-2 (2005): 14–57. http://dx.doi.org/10.1163/1568537054068624.
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AbstractIncreasing evidence suggests that mundane knowledge about objects, people, and events is grounded in the brain's modality-specific systems. The modality-specific representations that become active to represent these entities in actual experience are later used to simulate them in their absence. In particular, simulations of perception, action, and mental states often appear to underlie the representation of knowledge, making it embodied and situated. Findings that support this conclusion are briefly reviewed from cognitive psychology, social psychology, and cognitive neuroscience. A similar representational process may underlie religious knowledge. In support of this conjecture, embodied knowledge appears central to three aspects of religious experience: religious visions, religious beliefs, and religious rituals. In religious visions, the process of simulation offers a natural account of how these experiences are produced. In religious beliefs, knowledge about the body and the environment are typically central in religious frameworks, and are likely to affect the perception of daily experience. In religious rituals, embodiments appear central to conveying religious ideas metaphorically and to establishing them in memory. To the extent that religious knowledge is like non-religious knowledge, embodiment is likely to play central roles.
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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 (July 14, 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 nonreligious social participation, depressive symptoms, chronic health diseases, age, education, and wealth. Negative direct effects of Black race and Hispanic ethnicity on memory were partially offset by positive indirect pathways through more private prayer and religious attendance. While results were significant for memory intercept and not subsequent memory change, religious attendance and private prayer were independently associated with better cognitive health among diverse older adults. Findings may inform culturally relevant intervention development to promote successful aging and reduce older adults’ cognitive morbidity.
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Tiryakian, Edward A. "The Missing Religious Factor in Imagined Communities." American Behavioral Scientist 55, no. 10 (September 13, 2011): 1395–414. http://dx.doi.org/10.1177/0002764211409563.
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Benedict Anderson’s Imagined Communities has redrawn understanding of the loci and agents of modern nationalism. Whereas standard interpretations had privileged the movements of modernity of Western nation-states, Anderson’s analysis gave priority to the role of peripheral elites in “imagining the nation” beyond the boundaries of the everyday world. What Anderson leaves out altogether in his seminal study is the bearing of the religious factor in various peripheral settings in such regions as sub-Sahara Africa and East Asia. This article, extending Max Weber’s notion of charismatic leadership, proposes that in concrete cases of “colonial situations” in Africa and in two East Asian countries of weak states, religio-political figures arose seeking a new social order that had mass appeal. Their successes and failures should be seen as integral comparative aspects of nationalism and modernity
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Freeze, Tracy A. "Attachment to Church Congregation: Contributions to Well-Being over and above Social Support." Journal of Psychology and Theology 45, no. 4 (December 2017): 304–14. http://dx.doi.org/10.1177/009164711704500405.
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Over the last three decades, research has established a strong link between attachment and well-being as well as social support and well-being. Past research found that attachment to church congregation predicted well-being over and above that predicted by attachment to God. However, it is unknown if attachment to church congregation predicts well-being over and above that predicted by social support. Therefore, the purpose of this study was to determine if attachment to church congregation could explain a portion of the variance in negative affect, positive affect, satisfaction with life, and daily spiritual experiences, beyond that explained by religious social support and perceived social support. The data from 201 participants indicated that religious social support, perceived social support, and attachment to church congregation each predicted different aspects of well-being. Only negative affect was predicted by attachment to church congregation beyond that predicted by social support. More research is needed to better understand the relationship between attachment to church congregation, social support, and well-being.
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Flannelly, Kevin J., Kathleen Galek, Jackson Kytle, and Nava R. Silton. "Religion in America—1972–2006: Religious Affiliation, Attendance, and Strength of Faith." Psychological Reports 106, no. 3 (June 2010): 875–90. http://dx.doi.org/10.2466/pr0.106.3.875-890.
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The present study used data from the General Social Survey, collected between 1972 and 2006 ( N = 45,463) to analyze changes over time in three aspects of religion among American adults: religious affiliation, frequency of attending religious services, and strength of faith. The last two measures were analyzed only for survey participants who had a religious affiliation. Ordinary least-squares regression confirmed a significant decrease in religious affiliation over time, after controlling for socio-demographic variables that are known to be associated with religion. A significant decrease in attending religious services was found among those survey participants who were religiously affiliated. As expected, participants who were African American, female, older, and from the South were more religious according to all three measures. No effect of birth-cohort was found for any religious measure. The results are discussed in the context of Stark and Bainbridge's 1996 theory of religion.
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Thagard, Paul. "The Emotional Coherence of Religion." Journal of Cognition and Culture 5, no. 1-2 (2005): 58–74. http://dx.doi.org/10.1163/1568537054068642.
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AbstractThis paper uses a psychological/computational theory of emotional coherence to explain several aspects of religious belief and practice. After reviewing evidence for the importance of emotion to religious thought and cognition in general, it describes psychological and social mechanisms of emotional cognition. These mechanisms are relevant to explaining the acquisition and maintenance of religious belief, and also shed light on such practices as prayer and other rituals. These psychological explanations are contrasted with ones based on biological evolution.
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Myors, Brett, Filip Lievens, Eveline Schollaert, Greet Van Hoye, Steven F. Cronshaw, Antonio Mladinic, Viviana Rodríguez, et al. "International Perspectives on the Legal Environment for Selection." Industrial and Organizational Psychology 1, no. 2 (June 2008): 206–46. http://dx.doi.org/10.1111/j.1754-9434.2008.00040.x.
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Perspectives from 22 countries on aspects of the legal environment for selection are presented in this article. Issues addressed include (a) whether there are racial/ethnic/religious subgroups viewed as “disadvantaged,” (b) whether research documents mean differences between groups on individual difference measures relevant to job performance, (c) whether there are laws prohibiting discrimination against specific groups, (d) the evidence required to make and refute a claim of discrimination, (e) the consequences of violation of the laws, (f) whether particular selection methods are limited or banned, (g) whether preferential treatment of members of disadvantaged groups is permitted, and (h) whether the practice of industrial and organizational psychology has been affected by the legal environment.
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Clare, Anthony W., and Janette Tyrrell. "Psychiatric aspects of abortion." Irish Journal of Psychological Medicine 11, no. 2 (June 1994): 92–98. http://dx.doi.org/10.1017/s0790966700012428.
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AbstractObjective: To examine the evidence concerning the psychological consequences of abortion, the risk of suicide in pregnancy and the psychological consequences for the mother and the child in cases of refused abortion. Method: An extensive literature search was undertaken and key relevant papers were examined and analysed. Results: Legal abortion has become more widely available throughout the western world and the actual reported incidence of cases of refused abortion is low. The majority of studies indicate that the psychological consequences of abortion itself are in the main mild and transient but there is evidence that women who have strong religious or cultural attitudes negative to abortion do experience high levels of psychological stress following abortion. The risk of suicide is low in pregnancy and suicide is a rare outcome of refused abortion. There is evidence of psychological and social difficulties experienced by mothers of unwanted pregnancies forced to proceed to term and by many offspring of such unwanted pregnancies. Conclusions: Definitive conclusions are difficult to draw from the published studies of refused abortion and many studies are over thirty years old.
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van der Noll, Jolanda, Anette Rohmann, and Vassilis Saroglou. "Societal Level of Religiosity and Religious Identity Expression in Europe." Journal of Cross-Cultural Psychology 49, no. 6 (June 21, 2018): 959–75. http://dx.doi.org/10.1177/0022022117737302.
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Growing diversity in terms of values and worldviews is one of the main challenges in current European societies. It is often argued that, in these societies, suspicion toward some aspects and forms of religion, if not religion in general is one of the main obstacles toward the acceptance of minority religious practices. In this article, we focused on the role of religion as a part of culture across European societies in allowing or inhibiting the expression of a religious identity by wearing visible religious symbols in the workplace. We examined the, intuitive but still to be tested, assumption that religious identity expression is more accepted in societies with an elevated level of societal religiosity in a European context. Using the 2006 data of Eurobarometer 65.4 on discrimination, we examined differences in the acceptance of religious identity expression through support for wearing visible religious symbols in 26 European societies. Results of multilevel analyses showed cross-societal variation in the acceptance of wearing visible religious symbols and that societal religiosity positively predicts the acceptance of religious identity expression. Our results showed that it is meaningful to differentiate between European countries when examining the role of cultural characteristics at the societal level when analyzing individual attitudes related to identity expressions and their acceptance.
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Waang, Ida Indrawati, Nursida Nursida, and Joni Ariansyah. "PERSEPSI KONSUMEN TERHADAP SATE DAGING KAMBING DI KECAMATAN SANGATA UTARA KABUPATEN KUTAI TIMUR." ZIRAA'AH MAJALAH ILMIAH PERTANIAN 44, no. 1 (February 12, 2019): 98. http://dx.doi.org/10.31602/zmip.v44i1.1690.
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This study aims to determine consumer perceptions of goat sate in North Sangatta base on personal aspects, social aspects, religious and cultural aspects, psychology aspects and product aspects. This studu have been done on Maret until April, 2018 in several food stalls that sell goat sate in the north Sangata sub-district. The sampling technique used is incidental sampling with total respondents is 30 buyers. Data is analyzed descriptively with a scoring method using a Likert scale. This study result had show that personal apsects is cunsumers agree if they buy goat sate accordance with their practical lifestyle and favorite food with perception value is 7.13. Perception value from social aspects is 10.43 which means that consumers agree if they buy goat sate because of recommendations by friend and family believes that the taste and quality of goat sate is good. Religious and cultural aspects, perception value is 7.60 means that consumers disagree if consume goat sate contrary to religion and relieve trust. Psychology aspects with value is 14.30 result that consumers agree if goat sate is bad smell, can increase blood pressure and body vitality, and cook it long time. Product aspects, consumers also agree that the price of goat sate is more expensive than other sate, sale location are hard to find, less promotion, tastyseasoning, tough, less attractive presentation, aesthetics of a place to sell poorly with perception value is 25.60.
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Renner, Walter, Karl Peltzer, and Motlatso G. Phaswana. "The Structure of Values among Northern Sotho Speaking People in South Africa." South African Journal of Psychology 33, no. 2 (May 2003): 103–8. http://dx.doi.org/10.1177/008124630303300205.
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The aim of this study was to compile a culture specific taxonomy of human values in Northern Sotho. Two raters extracted a comprehensive list of value descriptive nouns from two Northern Sotho dictionaries. The list comprised a total of 210 terms. Four hundred individuals, 256 men and 144 women, from the Limpopo Province of the Republic of South Africa, participated. Their mean age was 24.6 years (SD = 7.9). The participants rated these concepts on an 11-point-scale with regard to their subjective importance as guiding motives in life. The principal components factor analysis with varimax rotation yielded five factors which explained 42.3% of total variance: (I) Religiosity and Support, (II) Solidarity (ukuzwdana, ubunye or ubudlelwane), (III) Conformity and Benevolence, (IV) Leadership and Achievement, and (V) Human Enhancement. With respect to cross-cultural comparisons the outcome of the study shows that in Northern Sotho, religious themes and social commitment play a more important role than in German, and that religious issues correlate with social concerns. The other dimensions share some aspects with the German factors but mainly reflect the religious and collective values of traditional African culture.
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Sisselman-Borgia, Amanda, Mia Budescu, and Ronald D. Taylor. "The Impact of Religion on Family Functioning in Low-Income African American Families With Adolescents." Journal of Black Psychology 44, no. 3 (April 2018): 247–72. http://dx.doi.org/10.1177/0095798418771808.
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The current study explores the association between religion and family functioning. Specifically, this study examined whether two aspects of religion, social religious support (from clergy and members of the congregation) and support from God (or spirituality), were related to frequency of household routines and parenting strategies as reported by both parents and adolescents, as well as adolescent problem behaviors. The sample consisted of 115 low-income African American mother-adolescent (age 14-18 years) dyads. Families were recruited as part of a larger study on the lives of low-income African American families with adolescents. Results indicated that higher levels of social religious support and spirituality were associated with increased levels of family routine as reported by caregivers. These results highlight the important roles relationships with God and other church members may play in supporting the lives of low-income African American parents and their children.
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Tite, Philip. "Theoretical Challenges in Studying Religious Experience in Gnosticism." Bulletin for the Study of Religion 42, no. 1 (March 8, 2013): 8–18. http://dx.doi.org/10.1558/bsor.v42i1.8.
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Several theoretical impediments face the ancient historian who wishes to embark on the study of religious experience within ancient cultures. While many of these difficulties face other religious studies scholars, the historical quality compounds these challenges. This paper explores several of these theoretical difficulties with a specific focus on the Valentinian, Sethian, and other so-called “Gnostic” groups in late antiquity. Specifically, the study of religious experience tends to give privileged interpretative position to insiders (evoking the etic/emic problem) and psychological analyses due to the “personal” or “individual” quality of such experiences (typified by perennialist approaches) (Otto, Wach, Eliade, Smart), or, following James and Jung, focus on the initial charismatic moment’s effect upon subsequent social structures. In contrast to such tendencies I suggest, by building on Fitzgerald’s lead in the Guide to the Study of Religion and largely agreeing with constructivist approaches, that we re-direct our focus toward the external social forces at play that discursively facilitate, shape, and direct experiential moments within the confines of social identity construction. This article builds on attachment theory from social psychology. Such analysis will allow us to better appreciate the experiential aspects of “Gnosticism” while appreciating the individual, communal, and (most importantly) discursive quality of the intersection of the individual and communal. Specific examples of such social facilitation will be briefly explored from Nag Hammadi, where ritual, narrative, and mythological discourse function to enable, and thereby define, religious experience.
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Talmont-Kaminski, Konrad. "Epistemic Vigilance and the Science/Religion Distinction." Journal of Cognition and Culture 20, no. 1-2 (May 4, 2020): 88–99. http://dx.doi.org/10.1163/15685373-12340075.
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Abstract Both science and religion are human endeavours that recruit and modify pre-existing human capacity to engage in epistemic vigilance. However, while science relies upon a focus on content vigilance, religion focusses on source vigilance. This difference is due, in turn, to the function of religious claims not being connected to their accuracy – unlike the function of scientific claims. Understanding this difference helps to understand many aspects of scientific and religious institutions.
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Garcia-albea, J., and M. Navas. "Psychology feminine holiness." European Psychiatry 41, S1 (April 2017): S329. http://dx.doi.org/10.1016/j.eurpsy.2017.02.266.
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Feminine holiness is a subject as complex as it is interesting–not least because of the very definition of the term–, in many occasions extraordinary and many others bitter, which has sparked interest throughout history, especially after the progress made on modernity.ObjectiveThe main objective is less to show whether there is a psychiatric, infectious, neurological or any other form of pathological disorder linked to the behaviour of female saints, rather to evaluate all the psychological and social aspects that result in holiness as a mental state being largely a female attribute.Material and methodsFor this, we have tested from birth to death, in what is possible, the lives of sixty religious women, through biographies and autobiographies since they were servants, pious or holy according to ecclesiastical terminology. This set was unavoidable to select twelve cases, which are set out exhaustively in this study.Results and discussionLimiting ourselves to a purely psychiatric view, we can show the presence of psychopathology associated with exceptional states of consciousness, as would be ecstatic and mystical experience itself, present in most cases. We also found common psychological profiles, out of the sixty biographies and autobiographies of religious women analyzed: e.g. pain is used as a means of atonement and a way of removing the guilt of sin. We rule out major psychiatric disorders in the Santas we have analyzed. The behaviors they presented, even sometimes excessive, cannot be included in any of the current major psychiatric disorders.Disclosure of interestThe authors have not supplied their declaration of competing interest.
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Gorelik, Gregory, and Todd K. Shackelford. "Culture of deception." Behavioral and Brain Sciences 34, no. 1 (February 2011): 24–25. http://dx.doi.org/10.1017/s0140525x10003122.
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AbstractWe examine the self-deceptive aspects of religion and nationalism. By embracing various religious or political ideals, regardless of their truth, our ancestors could have enhanced their confidence, solidified their social ties, and manipulated their reproductive rivals. This use of culture as one's extended phenotype may increase the spread of misinformation and create global webs of deception and self-deception.
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Whitney, William B. "Beginnings: Why the Doctrine of Creation Matters for the Integration of Psychology and Christianity." Journal of Psychology and Theology 48, no. 1 (April 14, 2019): 44–65. http://dx.doi.org/10.1177/0091647119837024.
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This article considers what integration efforts in psychology would look like if informed by a trinitarian account of creation. Further theological reflection about the doctrine of creation reveals four key conclusions that are valuable for conceiving the relationship between theology and psychology: (1) The goodness of the created realm establishes the investigation and exploration of human nature through science and psychology; (2) Human nature can be explored through psychology because God’s providential care allows a certain “order” of creation to be preserved despite the reality of sin; (3) God endows humanity with creative abilities to discover and develop the created realm and culture through the science of psychology; (4) God’s trinitarian relations with the world establishes the theological basis for the social, embodied, and relational aspects of human nature that are able to be discerned through the study of psychology. The implications that these four key conclusions have for psychological research and clinical psychology will also be discussed.
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Bratus, B. S., N. P. Busygina, A. N. Krichevec, and K. I. Nasibullov. "Comprehending Incomprehensible: Comparative Approach in Qualitative Psychological Studies of Religiosity." Cultural-Historical Psychology 17, no. 1 (2021): 113–23. http://dx.doi.org/10.17759/chp.2021170115.
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The article presents an analysis of methodological problems in psychological studies of religiosity and offers a new comparative approach to qualitative research of religiosity as a component of human life. The authors demonstrate the possibility of combining ideas of religious philosophy (Christian and Islamic) with J. Lacan's psychoanalytic idea of a multidimensional subject in the psychological interpretation of biographical interviews of believers. The essence of the authors' approach to interpretation is repeated re-reading of the interview texts from the theological (close to the respondent's denomination), psychoanalytic and reflective positions, which provides methodological triangulation of qualitative analysis and creates opportunities for a richer understanding of the meanings of the stories. The analysis of two semi-structured interviews with Muslim and Orthodox women are presented. The authors discuss the possibilities of applying their methodological approach to the explorations of religious experience and the relationship between deep psychological and spiritual aspects of such experience.
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Powers, David V., Robert J. Cramer, and Joshua M. Grubka. "Spirituality, Life Stress, and Affective Well-Being." Journal of Psychology and Theology 35, no. 3 (September 2007): 235–43. http://dx.doi.org/10.1177/009164710703500306.
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Recent research has explored many aspects of affective well-being, including depressive symptoms, positive and negative affect. The present study sought to contribute to this line of inquiry by investigating the role of life stress, spiritual life integration (SLI), and social justice commitment (SJC) in predicting affective well-being. Participants were 136 undergraduate students with a mean age of 18.82 (SD = 1.07), and age range of 17–22. Participants completed a questionnaire packet including the Undergraduate Stress Questionnaire (USQ), Beck Depression Inventory (BDI), Positive and Negative Affect Scale (PANAS), and Spiritual Involvement Scale which includes SLI and SJC subscales. In line with previous findings, life stress significantly predicted negative affect and depressive symptoms in hierarchical regression analyses. Contrary to previous research, SLI did not predict any aspect of affective well-being. Finally, SJC significantly predicted positive affect, negative affect, and depressive symptoms. Interpretations, implications, limitations, and future research are discussed.
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Kosiewicz, Jerzy. "Social Sciences and Common Perceptions of Sport." Physical Culture and Sport. Studies and Research 60, no. 1 (December 1, 2013): 64–74. http://dx.doi.org/10.2478/pcssr-2013-0027.
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Abstract This paper provides a discussion on various aspects and features of the concept of the social sciences of sport. The concept originated recently and was formulated in 2007 during the preparations for the establishment of the International Society for the Social Sciences of Sport. The Society, however, was not formed until the beginning of 2009. Among other things, the concept includes such academic disciplines and fields as sport sociology, sport philosophy, sport psychology, sport pedagogy, the history of physical fitness, sport and Olympism, sport politics and the international conditions of sport, sport economics, sport organizations and management, the social and cultural foundations of tourism and recreation, the social relations regarding training and sport tactics, as well as the humanistic theory of martial arts. The author presents a growth in interest of different social aspects and issues of sport at the beginning of the twentieth century. He indicates the significant development of sport during the second half of the last century, especially towards its end and at the beginning of the twenty-first century. The social sciences of sport was also underlined as the reason for the creation of a new, dynamically developing cognitive paradigm. According to the Author, it is mainly connected with the institutional and functional, organizational and methodological conditions of the social science of sport which specifically complemented the educational and research standards for the academic community around the globe. The Author emphasizes the social sciences of sport’s distinctive and autonomous part in sport science due to its specific and detailed merit-related issues and methodological foundations. He also stresses that not only does natural science (particularly biological science) play an important role in sport science, but also that the social science of sport has a vital and fundamental value in it. In his opinion, natural (biological) science in relation to sport refers mainly to one person’s organism, whereas social science refers, for the most part, to the axiological, cultural, symbolical, esthetic, ethical perception of physical exertion. Moreover, research conducted in this field encompasses the professional, pragmatic, utilitarian, cathartic, escapist, ludic, hedonistic, epistemological and recreational aspects of differently perceived professional sports or sport for all. The Author points out that the amount of available courses - lectures, classes, seminars - in the field of social sciences themselves, as well as in the social science of sport, is being gradually reduced, which undoubtedly lowers not only the knowledge, but also the perception, interpretation, explanation and comprehension of sport in the context of the humanistic approach. Furthermore, he indicates this trend’s influential role in the development of common-sense thinking, which makes opinion-forming and valuable comments on the subject of sport undergo cognitive deformations. He points out its negative influence on the listeners, audience and fans’ consciousness, opinion and attitude, as well as on the interpretative context of the observed events - not only ones associated with sport, but also those happening beyond it, for instance in social, family, peer, professional, political and religious life.
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Noor, Triana Rosalina. "Meneropong Indonesia: Sebuah Analisis Sosiologis dan Psikologis Atas Konflik Benuansa Keagamaan Di Indonesia." Journal An-Nafs: Kajian Penelitian Psikologi 3, no. 2 (December 11, 2018): 135–50. http://dx.doi.org/10.33367/psi.v3i2.499.
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Indonesian is a pluralistic nation, such as religion. The essence of religion is teaching followers for helping each other to keeping the unity of Indonesia. Religion will encourage its people for kindness to humanity eventough on the same religion or different religions. In fact nowdays, religious conflict is inevitable to happen in Indonesia. A religious conflict or even a conflict that is made as can be as threath to disintegrity of Indonesia.Facing religious conflict in Indonesia is required analysis from various angles such as sociology and psychology aspects of the religious conflict. The study concluded that the causes of religious conflict are caused by economic factors, social prejudices, conflicy of interests and others. This sociological and psychological analysis can be used as an illustration of the actions that can be done for resolving religious conflict as well as the effort to re-engage the unity to prevent the disintegration of Indonesia.
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Diallo, Saikou Y. "Five things to know about modeling and simulation." Archive for the Psychology of Religion 41, no. 2 (June 6, 2019): 172–85. http://dx.doi.org/10.1177/0084672419853036.
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Modeling is as old as humanity. It is one of the ways in which we experience the world, teach our children, and entertain ourselves. The digital computer, on the other hand, is approximately 60 years old but as computing power increases and access to technology becomes easier, more disciplines are using statistical and computational simulations. From the humanities to social sciences, scholars are advocating for a computational branch of their field of study. This is very exciting, and we want to make sure that all disciplines stay connected and share their insights as they grow in their respective areas. Religion is a complex system that consists of humans, society, culture and social constructs that have evolved over millennia. The study of religion relies on empirical approaches to collect and analyze data to generate or validate existing theories. Modeling and simulation allows us to venture beyond statistical observation and into an exploration of the causal relationships between the different aspects of religion. It provides us with (1) the ability to understand the system as a whole, (2) the possibility of projecting how religion will evolve in the future and (3) the capability to compare, contrast and merge seemingly conflicting theories of religion. In this article, we present five critical things that scholars in psychology of religion should know about the discipline of Modeling and Simulation. The goal of this short primer is to highlight the universal aspects of Modeling and Simulation and to provide a unifying view that transcends disciplines.
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Ayer, Lynsay, Brinda Venkatesh, Robert Stewart, Daniel Mandel, Bradley Stein, and Michael Schoenbaum. "Psychological Aspects of the Israeli–Palestinian Conflict: A Systematic Review." Trauma, Violence, & Abuse 18, no. 3 (October 27, 2015): 322–38. http://dx.doi.org/10.1177/1524838015613774.
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Despite ongoing local and international peace efforts, the Jews, Arabs, and other residents of Israel and the Palestinian territories (i.e., the West Bank and Gaza) have endured decades of political, social, and physical upheaval, with periodic eruptions of violence. It has been theorized that the psychological impact of the Israeli–Palestinian conflict extends beyond the bounds of psychiatric disorders such as posttraumatic stress disorder (PTSD). Exposure to the ongoing conflict may lead to changes in the way Israelis and Palestinians think, feel, and act; while these changes may not meet the thresholds of PTSD or depression, they nonetheless could have a strong public health impact. It is unclear whether existing studies have found associations between exposure to the conflict and nonclinical psychological outcomes. We conducted a systematic review to synthesize the empirical research on the Israeli–Palestinian conflict and its psychological consequences. As a whole, the body of literature we reviewed suggests that exposure to regional political conflict and violence may have detrimental effects on psychological well-being and that these effects likely extend beyond the psychiatric disorders and symptoms most commonly studied. We found evidence that exposure to the conflict informs not only the way Israelis and Palestinians think, feel, and act but also their attitudes toward different religious and ethnic groups and their degree of support for peace or war. We also found that Palestinians may be at particularly high risk of experiencing psychological distress as a result of the conflict, though more research is needed to determine the extent to which this is due to socioeconomic stress. Our review suggests the need for more studies on the nonclinical psychological aspects of the Israeli–Palestinian conflict as well as for longitudinal studies on the impact of the conflict on both Israelis and Palestinians.
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Kaše, Vojtěch, Tomáš Hampejs, and Zdeněk Pospíšil. "Modeling Cultural Transmission of Rituals in Silico: The Advantages and Pitfalls of Agent-Based vs. System Dynamics Models." Journal of Cognition and Culture 18, no. 5 (November 28, 2018): 483–507. http://dx.doi.org/10.1163/15685373-12340041.
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AbstractThis article introduces an agent-based and a system-dynamics model investigating the cultural transmission of frequent collective rituals. It focuses on social function and cognitive attraction as independently affecting transmission. The models focus on the historical context of early Christian meals, where various theoretically inspiring trends in cultural transmission of rituals can be observed. The primary purpose of the article is to contribute to theorizing about cultural transmission of rituals by suggesting a clear operationalization of their social function and cognitive attraction. Furthermore, the article challenges recent trends in the field by providing a theoretically feasible model for how, under certain conditions, cognitive attraction can influence the transmission to a relatively greater extent than social function. In the system dynamics model we reproduce the results of our agent-based model while putting some of our basic operational assumptions under scrutiny. We consider approaching social function and cognitive attraction in isolation as a preliminary but necessary step in the process of creating more complex models of the cultural selection of rituals, where the two aspects will be combined to produce ritual forms with greater correspondence to real-world religious rituals.
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KRAUSE, NEAL, JERSEY LIANG, JOAN BENNETT, ERIKA KOBAYASHI, HIROKO AKIYAMA, and TARO FUKAYA. "A descriptive analysis of religious involvement among older adults in Japan." Ageing and Society 30, no. 4 (March 17, 2010): 671–96. http://dx.doi.org/10.1017/s0144686x09990766.
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ABSTRACTThe purpose of this study was to conduct a descriptive analysis of multiple dimensions of religious belief and practice among older people in Japan with data from a nationwide sample. Six dimensions were evaluated: religious affiliation, involvement in formal religious organisations, private religious practices, the functions of prayer, belief in punishment by supernatural forces, and beliefs about the afterlife. In addition to describing these dimensions for the sample as a whole, tests were performed to see if they varied by age, sex, marital status, education and for those living in rural or urban areas. The findings suggest that even though older people in Japan are not highly involved in formal religious institutions, they engage frequently in private religious practices, and that while many older people in Japan do not endorse some religious beliefs (e.g. about the quality of the afterlife), there is strong adherence to others (e.g. beliefs about punishment by supernatural forces). It was found that older women are more deeply involved in religion than older men, and that levels of religious involvement appear to be higher in rural than in urban areas. Less pronounced differences were found with respect to age, but compared to the ‘young-old’, the ‘oldest-old’ aged 75 or more years were more deeply involved in those aspects of religion that take place outside formal institutions.
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Kim, Seoyoun. "Human, social and cultural predictors of productive activities in later life." Ageing and Society 40, no. 2 (August 28, 2018): 328–47. http://dx.doi.org/10.1017/s0144686x18000922.
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AbstractWhile considerable scholarly attention has been given to factors influencing productive activity, less is known about how multiple forms of resources predict the maintenance or initiation of such activity over time. Using two-wave panel data of older adults from the National Social Life, Health, and Aging Project (NSHAP), the study investigated the relationship between measures of capital and changes in multiple types of productive activity. Findings showed that all three types of capital were associated with volunteering in cross-sectional analyses, but only education, neighbourhood socialisation and religious service attendance remain significant predictors of continued volunteerism. Human capital strongly influenced employment both cross-sectionally and over time. Aspects of social capital – marital status and network size – were linked to participation and initiation of care-giving activities. The findings demonstrate that different patterns emerge in cross-sectional and two-wave panel data of multiple productive activities, adjusting for baseline activity level and selective attrition. The project also suggests factors that promote or hinder continued engagement in productive activity.
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Barua, Ankur. "Revisiting the Gandhi–Ambedkar Debates over ‘Caste’: The Multiple Resonances of Varņa." Journal of Human Values 25, no. 1 (December 6, 2018): 25–40. http://dx.doi.org/10.1177/0971685818805328.
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While Gandhi and Ambedkar hold similar standpoints on the relation between religious orderings of the world and shapes of social existence, they sharply diverge, on certain occasions, regarding the question of what the crucial terms ‘caste’ and varņa refer to, so that they often seem to be talking past each other. Gandhi sought to cut through various traditional forms of Hindu socio-religious practices and develop a Hinduism which is grounded in the values of universal peace, love and benevolence. Ambedkar too rejected aspects of familiar historical varieties of Buddhism and configured a new vehicle whose goals were to be more specifically material than spiritual. However, while both Gandhi and Ambedkar thus sought to uncover the revitalizing impulses of religious ideals, they operated with different imaginations of the type of polity that would emerge from this social reconstruction. For Gandhi, the reinvigorated socio-religious whole would be structured by an ideal notion of varņa in which there would be no enmity among the interdependent units. For Ambedkar, in contrast, the vocabulary of varņa was irredeemably corrupted through its enmeshment in millennia-old structures of hierarchy, so that its employment would not generate sufficient momentum to break through entrenched systems of oppression.
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Stephens, Darryl W. "Trauma-Informed Pedagogy for the Religious and Theological Higher Education Classroom." Religions 11, no. 9 (September 2, 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 provides a shared basis for further development of trauma-informed pedagogy by religious and theological educators. A principle feature of this article is bibliographic, portraying the state of scholarship at the intersection of religious education and trauma and pointing to resources necessary for further development. It offers a brief survey of extant literature, presents a basic definition and description of trauma, introduces the features of a trauma-informed community approach, and discusses the core values guiding trauma-informed pedagogy. The article also explores religious aspects of trauma and discusses care for instructors, who deal with their own traumatic pasts as well as the secondary effects of encountering, teaching, and supporting traumatized individuals in the religious education classroom. This article concludes with a call for further research.
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Curtis, Heather D. "A Sane Gospel: Radical Evangelicals, Psychology, and Pentecostal Revival in the Early Twentieth Century." Religion and American Culture: A Journal of Interpretation 21, no. 2 (2011): 195–226. http://dx.doi.org/10.1525/rac.2011.21.2.195.
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AbstractThis article examines how radical evangelicals employed psychological concepts such as sanity, temperament, and especially the subconscious as they struggled to understand and respond to the rapidly expanding pentecostal movement within their midst. By tracing the growing tensions over ecstatic spiritual experiences that emerged among Holiness and Higher Life believers during the 1880s and 1890s, this article demonstrates that differing assumptions about the importance of consciousness for the religious life presaged reactions to the pentecostal revivals of the early twentieth century. Although their proclivity for rational judgment predisposed Higher Life evangelicals to question the sanity of involuntary phenomena such as speaking in tongues, some prominent leaders within this community appealed to “mental science” in an effort to revise conventional understandings of the spiritual self and its capacities. For participants in the Christian and Missionary Alliance— an organization in which disputes over the propriety of pentecostalism were particularly contentious—notions of temperament and the subconscious articulated in the works of “new psychologists” like William James offered resources for reassessing Higher Life views of authentic spirituality in light of pentecostal revivalism. By analyzing how a particular faction within the radical evangelical movement made use of psychological theories to contend with the challenge of the revivals at Azusa and elsewhere, this article exposes some of the social divisions that exacerbated debates over the validity of pentecostal religious experiences. Exploring the complicated interactions and creative tensions that arose as Higher Life evangelicals appropriated constructs such as the subconscious in the wake of Azusa Street also shows that this influential contingent of conservative Protestants engaged with aspects of the field of psychology in dynamic and inventive ways that involved both selective borrowing and critical resistance. While there is truth in the common observation that radical evangelicals were deeply suspicious of the “new science of Psychology,” this article uncovers a more complex history that expands our understanding of the interplay among scientific discourse, the varieties of evangelical spiritual experience, and the emergence of pentecostalism in the early twentieth century.
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Drobysheva, Tatiana V., and Tatiana P. Emelyanova. "Viability of Urban Residents: Content of the Concept, Theoretical and Empirical Possibilities of Its Application." Izvestiya of Saratov University. New Series. Series: Educational Acmeology. Developmental Psychology 9, no. 3 (2020): 232–40. http://dx.doi.org/10.18500/2304-9790-2020-9-3-232-240.
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The purpose of the study presented in the article is to theoretically and methodologically substantiate the appropriateness of applying the concept of “viability of urban residents” in the studies of urban social psychology. Interdisciplinary analysis of approaches to the study of the problem of “human being and the city” has been carried out. It is noted that introduction of the concept of “viability of urban residents” into scientific circulation will allow, on the one hand, to study factors and mechanisms of vital resources of different groups of urban residents from a new perspective, and, on the other hand, it will expand the subject area of psychology of large social groups. The task that we set was to include the category of “viability of city residents” in the existing thesaurus of concepts used in the study of social psychology of the city. It has been shown that the existing directions of research on the perception of the city, social representations of residents, satisfaction with life in the city, approaches through phenomena of identity and values of residents, viewed from different angles, provided understanding of the variety of psychological factors of urban residents’ viability. It has been stated that the problem of accumulating this knowledge by means of introducing a concept which synthesizes various aspects of social psychology of urban residents is becoming urgent. It has been shown that this role can be fulfilled by the concept of residents’ viability, which, due to its many aspects, will be useful for studying the potential that provides a productive and proactive start in the life of large social groups of urban residents (age-related, ethnic, religious, professional, etc.). Such components of the viability of large groups of urban residents as cognitive, value-affective, and motivational-volitional components have been distinguished. The content of each of these components has been discussed and ways of their empirical research have been proposed when comparing viability of urban residents with different economic, geographical, environmental and cultural characteristics.
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Buhagiar, Luke J., Gordon Sammut, Alessia Rochira, and Sergio Salvatore. "There’s no such thing as a good Arab: Cultural essentialism and its functions concerning the integration of Arabs in Europe." Culture & Psychology 24, no. 4 (March 9, 2018): 560–76. http://dx.doi.org/10.1177/1354067x18763795.
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Concerns about immigration are salient in the European Union and in Malta in particular. Previous research has demonstrated deep antipathy towards the Arab community in Malta, and social representations of Arabs are mired in a conflation of ethnic and religious categories with negative connotations. This paper presents evidence of the potency, within the public sphere, of negative arguments from cultural essentialism, concerning the integration of Arabs in Europe. The data were obtained abductively from a data corpus containing positive, mixed and negative arguments about Arabs and their integration. Results pointed towards the almost total exclusivity of arguments from cultural essentialism. These posited Arabic culture as an underlying essence that makes integration difficult or impossible. Different forms of culturally essentialist views varied in their emphasis of different aspects of cultural essentialism. Reductionist, determinist, delineatory and temporal aspects of cultural essentialism were all emphasised by respondents. The essentialist exceptions to negative arguments from cultural essentialism were rare and were posed tentatively by participants. Their paucity and manner of delivery substantiate the claim that it is strictly an Arabic cultural essence that is deemed to make integration impossible. Findings are discussed in light of the communicative functions that these dominant argumentative strategies fulfil.
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Iqbal, Muhammad Zafar, and Humaira Akram. "Role of Sekola Islam and Pesantrens in Nation Building of Indonesia: An Analysis of the Perceptions of Alumni." FWU Journal of Social Sciences 14, no. 4 (December 15, 2020): 93–104. http://dx.doi.org/10.51709/fw12728.
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Republic of Indonesia is the largest archipelagic and Muslim majority country in the world comprising of various small and big islands. Almost 300 languages are spoken in the country, but Indonesians believe in ‘Benika Tungal Ika’ mean diversity is strength. Indonesian Islamic education system covets overall development of students’ personality including the religious, cognitive, physical, emotional, physical and scientific aspects. This paper aims to explore the perceptions of alumni about contribution of Sekola Islam, Pesantren and Pandok in nation building of Indonesia. Paper is based on qualitative analysis of data collected through semi structured interviews with alumni of Sekola Islam, Pesantrens and Pandok. The results showed that Pesantrens, Sekola Islam and Pandok network of Islamic Education Institutions is root of education system and has played a significant role in nation building of Indonesia. Islamic Education Institutions have contributed for the religious, societal, economic and technological development of Indonesia and produced renowned leaders in the field of politics, religion and education.
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Zlokazov, K. V., M. N. Latu, and Y. R. Tagiltseva. "Influence of Identity on Extremist Attitudes Formation: An Empirical Study (Psychological and Linguistic Approach)." Sibirskiy Psikhologicheskiy Zhurnal, no. 79 (2021): 153–67. http://dx.doi.org/10.17223/17267080/79/9.
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The article discusses and empirically studies the influence of identity on the level of extremist attitudes formation among the representatives of different age groups, taking into account the results of linguistic analysis. The significance of studying the determinants of extremism is stated and discussed. The modern theories of extremist behavior are analyzed. The contemporary points of view on the motivation of extremist actions are determined and compared; the characteristics of the extremist motive and its content are described. The social, economic and psychological reasons that stand behind extremism are described. The direc-tions and areas of psychological research of extremist attitudes are considered. The role of identity in the formation of extremist attitudes is noted, the need for an empirical study of various aspects of identity in order to identify the level of radicalization is substantiated. The article describes the procedure of empirical research of extremist attitudes based on a sampling of different age groups (n = 950). We establish the influence of such parameter as certainty of identity on fanatic and nationalistic attitudes. During the research we used self-reporting methods. Statistical analysis is performed using descriptive statistics methods, such as ANOVA, MANOVA. We also describe the results of the linguistic and cognitive analysis of the addresser's identity representation and his ideas about the identity of the addressee in multicode conflict-provoking texts in correlation with the empirical research data. The results of statistical analysis show specific differences in the determination of extremist attitudes and views by the identity. It was defined that the uncertainty of identity contributes to the formation of fanatical attitudes, potentially influencing the development of religious extremism. The results of self- and social identity on creating nationalist attitude differ a lot. The research reveals specific features of creating fanatical mindset at various age periods, as well as its adjacency with social identification. Constructing a certain social identity, as evidenced by our results, leads to an increase in fanatical attitudes from low to average level.
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Aghababaei, Naser, Agata Błachnio, Mona Arji, Masoud Chiniforoushan, and Somayeh Mohammadtabar. "The relations among well-being outcomes, religiosity, and personality." Polish Psychological Bulletin 46, no. 3 (September 1, 2015): 460–68. http://dx.doi.org/10.1515/ppb-2015-0052.
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Abstract A major focus of attention in psychology has been on the consequences and determinants of well-being. Religiosity and personality have both been shown to predict mental health and well-being, but the two predictors have not often been investigated together. In 4 studies involving 7 surveys (total N = 1,530) in various social and religious contexts, the relations among well-being, religious orientation, and personality factors were studied. Results showed that Extraversion was the single strongest correlate of higher levels of subjective and psychological well-being. Religiosity had null or weak positive relationships with well-being, and managed to explain variance in some aspects of positive functioning beyond personality factors. The null or week relationship of religiosity with well-being beyond personality was consistent across the HEXACO and the Big Five models of personality structure. It has been suggested that religion is relatively more important for eudaimonic than for hedonic way of living.
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Hawkins, Russell M. F., and Freda Briggs. "Early childhood experiences of men sexually abused as children." Children Australia 20, no. 2 (1995): 18–23. http://dx.doi.org/10.1017/s1035077200004466.
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A study which reported information obtained from male child molesters and from the male victims of child abuse has recently been completed. When the results of this study were released, they attracted considerable media attention. Unfortunately the media reports were often inaccurate. The page 1 headline on the South Australian edition of the Australian (Powell, 6/1/95), for example said ‘One in two molesters cites abuse by Catholics’. This is incorrect. Furthermore, the media reports tended to unduly focus on issues to do with abuse by religious authorities and they failed to provide detail about other aspects of the study. In order to correct misinformation spread by the media, we present a short description of the study.
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Citlak, Amadeusz. "Psychobiography of Jesus Christ in view of Władysław Witwicki’s theory of cratism." Journal for Perspectives of Economic Political and Social Integration 21, no. 1-2 (December 1, 2015): 155–84. http://dx.doi.org/10.2478/pepsi-2015-0007.
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Abstract The article is an attempt at a critical evaluation of applying one of the most original theories of Polish psychology, i.e. W. Witwicki’s theory of cratism, to the interpretation of the activities and personality of Jesus Christ. The theory of cratism, though it provides substantial explanation possibilities, has been largely forgotten. W. Witwicki used it to try to interpret many aspects of human activity such as art, social relations, as well as the life of ancient figures, among others, Socrates and Jesus Christ. Thanks to this, he created the first ever in Polish psychology (and also one of the first in world psychology) psychobiography. The proposal to decipher the activity of Jesus of Nazareth through Witwicki, however, raises large concerns, which discouraged many psychologists, and especially religious environments. I would like to indicate the most controversial moments of his work, while drawing attention to the great value of the theory itself also today, at the beginning of the 21st century, particularly in the area of historical psychology.