Academic literature on the topic 'Religious aspects of Typology (Psychology)'
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Journal articles on the topic "Religious aspects of Typology (Psychology)"
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Sekretaryov, Roman Viktorovich. "Actual Problems of Russian Legislation on Freedom of Conscience in the First Quarter of the XXI Century." Юридические исследования, no. 8 (August 2022): 27–40. http://dx.doi.org/10.25136/2409-7136.2022.8.38465.
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The object of this scientific research is state-confessional relations at the federal and regional levels, as well as the relationship between local governments and religious organizations and law enforcement practice. Sects and cults can be studied from the point of view of sociology, history, religious studies, psychology. But if such a phenomenon as sects and cults is present in public life, it must also be properly regulated by legal norms. The subject of the study is regulatory legal acts of the Russian Federation and the subjects of the Russian Federation, as well as municipal legal acts regulating various aspects of the activities of religious organizations. Since 1997, the Federal Law "On Freedom of Conscience and on Religious Associations" (hereinafter – Federal Law No. 125-FZ) has been in force in Russia. If we analyze the legislation that regulates public relations in the sphere of the realization of the right to freedom of conscience and freedom of religion, as well as the legal status of religious organizations, then, in our opinion, one of the problems that, despite its undoubted relevance, has not received due attention from the domestic legislator to date, is the problem of the use of terms "(totalitarian) sect", "(destructive) cult". Along with the formal legal method, such methods of scientific cognition as induction, deduction, hypothesis, analogy were used in the preparation of the study. In addition, typology, classification and systematization were used as auxiliary methods.The scientific novelty of the research is a comprehensive analysis of the legal regulation of the activities of "new religious organizations", synonymous with the concepts of "(totalitarian) sect", "(destructive) cult" in everyday life, and sometimes in normative legal acts. As the main result of the research undertaken, the author suggests specific measures for both point-by-point changes in the current legislation and complex changes in the model of state-confessional relations as a whole.
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E. Motorina, Lubov. "Personal space and its transformations in a technological context." Nova prisutnost XX, no. 1 (March 17, 2022): 27–39. http://dx.doi.org/10.31192/np.20.1.2.
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Context and relevance of the research: The creation of autonomous computer agents and humanoid robots is becoming a priority subject of research in various fields of knowledge such as evolutionary psychology, cognitive science, neurobiology, engineering, social robotics, linguistics, philosophy, etc. The gap between technological, natural science and humanitarian-scientific discourse reveals the need for dialogue, scientific discussions, and the development of a common conceptual-categorical system in information technology and humanitarian knowledge. The expansion of the continuum of artificial realities actualizes anthropological problems, including the question of a new ontological status of human, of personal space, within which all aspects and projections of human existence undergo significant changes. Personal space as an ontological phenomenon of Self interacts with different environments (nature, society, culture, extended reality (XR)) has borders with them and in each partially functions. The research aims to develop methodological foundations for the study of personal space, formulate the author’s definition of personal space, and identify conceptual methodological constructs to analyze the transformation of personal space in the development of information technology and social robotics. Used methodology: the principle of integrity, the principle of duality of being, typology of relations I-Thou and I-It by Martin Buber and Semyon L. Frank, system analysis, convergent approach. Key findings: The development of information technologies and social robotics has opened a new stage in forming the technological context of human entry into symbiotic relations, where the boundaries between the natural and the artificial are blurred, which indicates the need to elaborate a convergent approach to studying interdisciplinary problems in technological and humanitarian knowledge. The author’s definition of personal space as a holistic phenomenon of Self is offered for use as a methodological tool to study its changes in the technological context.
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Kotlyar, Yuriy. "Women of Southern Ukraine in the peasant uprisings of the first third of the 20th century." Universum Historiae et Archeologiae 3, no. 1 (November 16, 2020): 60. http://dx.doi.org/10.15421/26200105.
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The purpose of the article is to show the participation of Ukrainian women in the peasant rebel movement in the South of Ukraine. Methods of research: ideographic, historical-typological and historical-comparative. Main results. The women’s movement, which manifested itself with particular force in the critical periods of history – the Ukrainian Revolution, the removal of church values and collectivization should be considered as a significant part of the South-Ukrainian rebellion. For the past years, the role of women in rebel movement of peasants has not been a subject of a separate historical study. Only in recent years, the activities of women in the times of Atamanschyna and the confrontation of various authorities in Ukraine has attracted the attention of historians. The article attempts to consider a gender aspect of insurgent movement of Southern Ukraine population. The more tragic the situation in Ukraine was, the more women participated in armed struggle, in particular, in the ranks of peasant insurgent detachments. Revolutionary uprisings took place mainly in the period of the Ukrainian Revolution. They were supported by women having an active life position. It is important to study the life of six “Marusya atamans”: Marusya Sokolovska, “Black Marusya”, Maria Kosova, “Bloody Maria”, Maria Tarasenko, Marusya (Maria Nikiforova).The religious women’s uprisings took place in Mykolayiv region in the spring of 1922 during the requisition of church values, when women resisted their carrying off in Otbedo-Vasylivska volost. The “Case” of Barmashova had the greatest resonance which was transformed from criminal to political one. In the South of Ukraine, the most famous female riots in 1929 took place in Birzulsky district of Odessa Oblast (Region). The problems of women in the Makhno insurgent movement requires a special study. It is important because, for example, the fate of G. Kuzmenko (the wife of N. Makhno) is learned to a greater or lesser extent, but the activity of other women is covered superficially. The author believes that the study of the rebel movement active participants’ biographies, involving the methods of other sciences, psychology in particular, is a prospective one. Originality: unpublished eyewitness testimonies from the Personal Archives of the Priest Rak Valentin of Church of the Nativity of Christ, Vasilivka village’as well as materials from the Central State Archives of Public Associations of Ukraine and the State Archives of Mykolayiv Oblast (Region) are used. Scientific novelty: the typology of women’s uprisings in the South of Ukraine is proposed for the first time – revolutionary, religious and women’s riots. Type of the article: descriptive-analytical.
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Malley, Brian, and Justin Barrett. "A Cognitive Typology of Religious Actions." Journal of Cognition and Culture 7, no. 3-4 (2007): 201–11. http://dx.doi.org/10.1163/156853707x208486.
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AbstractThe rapid but disproportionate growth of the cognitive science of religion in some areas, coupled with the desire to meaningfully connect with more traditional, function-inspired classifications, has left the field with an incomplete and sometimes inconsistent typology of religious and related actions. We address this shortcoming by proposing a systematic typology of counterintuitive actions based on their cognitive representational structures. This typology may serve as the framework of a research program that seeks to establish (1) psychologically, whether each class of events receives different cognitive treatment within a given context and similar representation across contexts; and (2) anthropologically, whether the different classes are characterized by different performance frequencies, social functions, and kinds of interpretations, making them useful explanatory and predictive distinctions.
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Tang, Shengming, and Kenneth J. Mietus. "Religious or scientific explanations: a typology." Social Science Journal 40, no. 3 (September 1, 2003): 471–77. http://dx.doi.org/10.1016/s0362-3319(03)00044-2.
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Halama, Peter. "Empirical Approach to Typology of Religious Conversion." Pastoral Psychology 64, no. 2 (January 3, 2014): 185–94. http://dx.doi.org/10.1007/s11089-013-0592-y.
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Hood, Ralph W., Ronald J. Morris, and P. J. Watson. "Religious Orientation and Prayer Experience." Psychological Reports 60, no. 3_part_2 (June 1987): 1201–2. http://dx.doi.org/10.1177/0033294187060003-239.1.
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86 participants with at least nominal religious affiliation completed a questionnaire on experiences during prayer. All participants were identified as to religious orientation using Allport's well known typology. As predicted, no religious types differed on minimal phenomenological experiences during prayer. However, as predicted, intrinsic and indiscriminately favorable persons were more likely to interpret their experiences in relevant religious terms than were either extrinsic or indiscriminately anti-religious persons.
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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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Wachhaus, Aaron. "Governance myths: a typology." International Journal of Organization Theory & Behavior 21, no. 3 (September 10, 2018): 211–23. http://dx.doi.org/10.1108/ijotb-04-2018-0045.
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PurposeMyths matter. They are one of the ways by which we seek to make sense of the world; understanding myths helps us understand not only the world around us but ourselves as well. Governance myths – myths that we tell about the state and our relationship to it or about the structures and figures making up our government and our relationships to them – can serve as a valuable means of gaining insight into civil society and for illuminating the goals and values of good governance. Categorizing governance myths can aid in that process. The paper aims to discuss this issue.Design/methodology/approachThis paper develops a typology of governance myths, and then explores mythic types and their implications for governance.FindingsA typology of myths facilitates systematic examination of fundamental stories told to explain and illustrate governance. Characteristics of myths at each level of governance may be used to better understand implicit expectations and assumptions about particular aspects of governance.Originality/valueThis typology can be used by scholars and practitioners to deconstruct stories told about governance and more effectively respond to citizens’ perceptions of the public sector.
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Bugaeva, I. V. "Typology of Religious Vocabulary in Dialects of Old Believers of Latin America." Nauchnyi dialog 11, no. 1 (January 27, 2022): 9–27. http://dx.doi.org/10.24224/2227-1295-2022-11-1-9-27.
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The study is devoted to the religious vocabulary in the dialects of the Old Believers in order to identify confessional and dialectal characteristics. The novelty of the research lies in the fact that for the first time a description of the religious vocabulary of the Old Believers-chapels of Latin America is carried out. A review of scientific literature has been carried out, which describes various aspects of the study of the religious vocabulary of the Russian language, including dialects. The relevance of the work is due to the need for theoretical comprehension and differentiation of the concepts of “religious vocabulary” and “confessional vocabulary”. The author’s definition of the term “religious vocabulary” as a hyperonym in relation to the terminology related to the sphere of religion is given. The material was written texts of the Old Believer Danila Zaitsev. Semantic and contextual analysis, comparative analysis of the semantics of Old Believer religious terminology relative to Christian terminology, as well as the linguo-theological method were selected as research methods. A new approach to the classification of religious vocabulary is proposed. It is concluded that four groups are distinguished in the vocabulary of Old Believer’s dialects: common vocabulary in a religious sense; common Christian vocabulary in confessional discourse; confessional vocabulary as a marker of a specific confession; confessional and dialectal vocabulary in Old Believer dialects.
Dissertations / Theses on the topic "Religious aspects of Typology (Psychology)"
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Penner, Jocelyn G. "A study on the relationship between personal typology and forms of spiritual expression." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Chestna, Christina Marie. "Undergraduate Catholic Lesbians: The Intersection of Religious and Sexual Aspects of Identity." Antioch University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1427830618.
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Armstrong, Dorothy Sheilah. "Psychological well-being and spirituality: Constituents of successful aging." CSUSB ScholarWorks, 1999. https://scholarworks.lib.csusb.edu/etd-project/1801.
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Harmer, Richard James. "Reconceptualising spirituality: The development and testing of a four-dimension taxonomy of spiritual beliefs." Phd thesis, Australian Catholic University, 2009. https://acuresearchbank.acu.edu.au/download/deab22899a38292bf5fc9fe9090fb8a578a87890dabd29936e169cccfe03eb93/2462070/64904_downloaded_stream_129.pdf.
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Aim: Existing research examining spirituality in a range of contexts is inconclusive due to:(1) a confounding of spirituality and religiosity constructs; (2) a lack of clarity pertaining to how the construct of spirituality relates to other 'like' constructs; (3) the omission of spirituality as a variable of interest in much individual difference research; and (4) a lack of clarity in how the construct is being operationalised. This dissertation set out to address these four limitations and also to identify the points of commonality between and within four dominant spiritual practice types. In so doing, it argues that there are universal beliefs relating to spirituality that provide the opportunity to bring all spiritualities under one overarching meta?philosophy, a common spirituality. Scope: In phase 1 of this dissertation, a series of seven studies were completed. Participants in each study constituted a convenient sample recruited via the Internet. A total of 331 respondents participated with the sample consisting of 83 males (mean age was 45.56 years; SD = 13.30) and 248 females (mean age was 41.11 years; SD = 11.49). In phase 1 of this dissertation, four general spiritual beliefs held by most spiritualities practices were identified using exploratory factor analyses. The four more universal spiritual beliefs identified included: (1) the belief that there is an order to the universe that transcends human thinking; (2) the belief that there is a meaning and purpose to one's life that transcends life's more materialistic pursuits; (3) the belief that there is an interconnectedness and synchronicity to all life that transcends the individual; and (4) the belief that all people are consciously (and unconsciously) undertaking a journey towards a transcended Self (upper case 'S'). An inventory to assess an individual's spirituality according to the four general spiritual beliefs was developed and validated.;The inventory (called the Spiritual Beliefs Inventory; SBI) consisted of 26 items and demonstrated sound psychometric properties. Using a cross?sectional study design, the four spiritual beliefs were found to have incremental predictive validity in predicting identity stage resolution across the lifespan. The spiritual belief of Life Meaning, Purpose and Direction was found to be the strongest predictor of identity stage resolution. Further, a quadratic association was found between the construct of spiritual beliefs and identity stage resolution across the lifespan. The results indicate that one's spiritual development is spiral in nature. Finally, the content validity of the spiritual beliefs construct was demonstrated via the completion of higher?order exploratory factor analyses. In phase 2 of this dissertation, three more studies were completed. A second homogeneous sample was used in phase 2. A total of 364 respondents participated in phase 2. The sample consisted of 115 males (mean age was 39.11 years; SD = 12.88) and 208 females (mean age was 43.63 years; SD = 11.95). First, a series of increasingly complex structural equation models were performed to confirm the factor structure of the Spiritual Beliefs Inventory. The confirmatory factor analysis (CFA) performed used a partial disaggregation approach with the best fitting model found to consist of four first?order factors (corresponding with the four already identified spiritual beliefs) and one second-order factor (RMSEA = .071, SRMR = .037, NFI = .952, TLI = .950, CFI = .968). A total of five item pairs were identified as potentially problematic in the CFA. The temporal stability (test-retest of 12?months) of the Spiritual Beliefs Inventory was also examined and found to be excellent (r = .701 for the Total Composite score).;Finally, the presence of potential response style bias in the completion of the Spiritual Beliefs Inventory was found, with self?deceptive enhancement correlating positively and significantly with the Total Composite score of the inventory (r = .402, p < .001). Within the context of the construct of spirituality, this finding was interpreted as evidence of the 'resilience' of the ego in the face of its transcendence. Conclusions, limitations and directions for future research: The outcome of this dissertation is the development and initial validation of a holistic conceptual framework for considering spirituality. Further, an inventory to assess an individual's spirituality according to the four general spiritual beliefs was developed and validated. Finally, this dissertation promotes the value of these four spiritual beliefs in facilitating the embracing of all spiritualities available for exploration within contemporary Australian society. Four limitations of this dissertation are discussed in detail, including: (1) the make?up of the samples utilised; (2) the source of the items used to operationalise the spiritual beliefs construct; (3) the operationalisation of conceptual complexity and spiritual presence layers of the proposed holistic conceptual framework; and (4) the use of a cross-sectional design. Recommendations for addressing these four limitations in future research are provided. Further, an examination of the predictive utility of the spiritual beliefs construct in health and organisational contexts is suggested. Finally, this dissertation recommends that future research employ a multitrait?multimethod (MTMM) approach to assessing spirituality.
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Springer, Michelle J. "Religious and eating disorder beliefs and behaviors." Virtual Press, 1997. http://liblink.bsu.edu/uhtbin/catkey/1041888.
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This study utilized both qualitative and quantitative procedures to examine the relationship between religiosity and eating disorders among a sample of nineteen eating disordered individuals who sought treatment at one of two college counseling centers, or at a hospital unit which specializes in treating eating disorders. Following theoretical works that point to asceticism as the link between religion and eating disorders, it was hypothesized that subject scores on the Shepherd Scale, a measure of religiosity from a Christian perspective, would positively correlate with scores on the Eating Disorder Inventory, a measure of eating disorder symptomatology, which includes a subscale that assesses asceticism. Analysis of subject scores shows no statistically significant correlation between religiosity and asceticism, though statistically significant negative correlations were found between religiosity and other Eating Disorder Inventory subscales. A marked difference in asceticism scores was found between subjects treated at the college counseling centers and those treated at the hospital unit.Department of Counseling Psychology and Guidance Services
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Yousaf, Omar. "The influence of consistency motivation on religious attitude-behaviour relations." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609837.
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Naicker, Samantha. "Perceptions of psychologists regarding the use of religion and spirituality in therapy." Thesis, Nelson Mandela Metropolitan University, 2010. http://hdl.handle.net/10948/1363.
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Religion and spirituality are acknowledged coping resources, yet for many years, the use of religion and spirituality was not practiced in therapy. Psychologists were once branded the least religious of all academicians; however there is evidence of an integration of psychology with religion and spirituality. Recently, studies have been conducted to prove the success of using religion and spirituality to cope with psychological disorders, prevent unhealthy behaviours and promote resilience. Despite this, very little research to date has explored South African psychologists’ perceptions on this matter. This study aimed to explore the perceptions of psychologists in the Nelson Mandela Metropolitan Municipality area about the use of religion and spirituality in therapy. Purposive sampling was employed to obtain a sample and focus groups were used to the collect data. The data was analyzed using Tesch’s model of qualitative content analysis. Many themes emerged from the data analysis process. The participants indicated that they perceive the definitions of religion and spirituality as difficult to define and reach consensus on. Nevertheless, the participants recognized that religion and spirituality are important aspects of their clients’ lives and that they cannot be ignored in therapy. Particular emphasis was placed on the fact that religion and spirituality are coping mechanisms for both clients and psychologists. Most of the participants indicated that they were willing to discuss religion and spirituality with their clients if they brought it up. The participants highlighted specific factors that made it possible for them to engage with their clients on religious and spiritual levels, and factors that made it difficult for them to do so. The value of the research was discussed. Limitations of the study were also highlighted and based on these, recommendations for future research were outlined.
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Kagee, Mogamat Habib. "Teachers’ understanding and managing of religious and cultural diversity in an independent Islamic school." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/19966.
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Thesis (MEdPsych)-- Stellenbosch University, 2012.ENGLISH ABSTRACT: The purpose of this study was to explore teachers‟ understanding of inclusive education within an independent Islamic school. The research was designed to explore the way the values and principles of tolerance and respect for religious and cultural diversity might be accommodated or promoted within an independent Islamic school in South Africa. Such schools are guided by the aims and objectives of Islamic education, as defined at the First World Conference on Muslim Education held in Makkah, Saudi Arabia in 1977. However, such schools are also bound by the aims and objectives of inclusive education, as propagated by the Department of Education, which strives to promote religious and cultural diversity within a democratic society. In this study the views and experiences of nine teachers with regard to inclusivity, cultural and religious tolerance and democratic citizenship were researched. It was argued that teachers and schools represent the earliest opportunity for learners to develop meaningful relationships with and positive attitudes towards others; this enables learners to feel valued and included as citizens within a democratic and diverse society. This qualitative study was limited to one independent Islamic school in the Western Cape. The data was collected through semi-structured personal and focus group interviews and was analysed within an interpretive paradigm. The findings were that whilst the participants agreed that access to the school should be open to all learners irrespective of religion, most felt that non-Muslim learners should be taught separately. Though a school environment should promote tolerance and respectful attitudes towards learners from different cultures and backgrounds, the participants supported a school ethos that was founded on Islamic principles. The main recommendation of this study is that the independent Islamic schools should give careful consideration to their role within society if they wish to create a democratic citizenry and promote religious and cultural diversity.
AFRIKAANSE OPSOMMING: Die doel van hierdie studie was om onderwysers se begrip van insluitende opvoeding binne ‟n onafhanklike Islamitiese skool te eksploreer. Die navorsing was ontwerp om te eksploreer hoe die waardes en beginsels van verdraagsaamheid en respek vir godsdiens en kulturele diversiteit geakkommodeer en bevorder kan word binne ‟n Islamitiese skool in Suid-Afrika. Hierdie tipe skole volg die doelwitte en doelstellings van Islamitiese opvoeding, soos gedefinieer by die Eerste Wêreld Konferensie oor Moslem Opvoeding in Makkah, Saudi Arabia in 1977. Hierdie skole is wel ook verbonde aan die doelwitte en doelstellings van inklusiewe opvoeding, soos voorgeskryf deur die Onderwysdepartement, wat streef vir die bevordering van godsdiens en kulturele diversiteit binne ‟n demokratiese samelewing. Die meninge en ervarings van nege opvoeders in verband met inklusiwiteit, godsdiens en kulturele verdraagsaamheid en demokratiese burgerskap was ondersoek. Die argument was dat opvoeders en skole verteenwoordig was van die vroegste geleenthede vir leerders om waardevolle verhoudings met positiewe houdings teenoor ander te ontwikkel. Dit stel leerders in staat om waardevol en ingesluit te voel as burgers binne ‟n demokratiese en diverse samelewing. Hierdie kwalitatiewe studie was afgebaken tot een onafhanklike Islamitiese skool in die Weskaap. Die data was ingesamel deur semi-gestruktureerde persoonlike en fokus groep onderhoude en was geanaliseer binne ‟n interpretatiewe paradigma. Die uitkomste was dat deelnemers daarmee saamgestem het dat die skool oop moet wees vir alle leerders ongeag van hul godsdiens. Die meerderheid het wel gevoel dat nie-Moslem leerders aparte onderrig moet ontvang; alhoewel ‟n skool ‟n omgewing moet bevorder vir verdraagsaamheid en respekvolle houdings teenoor leerders van verskillende kulture en agtergronde. Die deelnemers het ‟n skool etos ondersteun wat baseer is op Islamitiese beginsels. Die hoof aanbeveling van hierdie studie is dat onafhanklike Islamitiese skole versigtige oorweging moet gee aan hul rol binne ‟n samelewing indien hul ‟n demokratiese burgerskap wil skep en godsdiens en kulturele diversiteit wil bevorder.
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Crostley, Jeremy T. "Neuroticism and Religious Coping Styles as Mediators of Depressive Affect and Perceived Stress." Thesis, University of North Texas, 2005. https://digital.library.unt.edu/ark:/67531/metadc4889/.
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Previous researchers have shown that the collaborative, self-directing, and deferring styles of religious coping result in different outcomes of depression under different levels of perceived stress. Neuroticism has also been shown to affect coping effectiveness overall or choice of coping method. However, little work has been done to investigate the association between neuroticism and the choice or effectiveness of religious coping styles in particular, or on the association of neuroticism and perceived stress. The present study addressed research questions by examining relations among neuroticism, perceived stress, objective life events, religious and non-religious coping styles, effectiveness of coping styles, and depression. Hierarchical multiple regression and correlational techniques found that religious coping styles predict depression, religious and non-religious coping correspond, and neuroticism predicts perceived stress beyond situational stressors. Neuroticism did not predict use of religious coping styles, but remaining personality factors were successful in predicting coping. Implications, limitations, and future directions are discussed.
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Mohammed, Raghshanda. "A description of the lived experiences of young adults who grew up in religiously heterogeneous households." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86511.
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Thesis (MA)--Stellenbosch University, 2014.ENGLISH ABSTRACT: In this study, religiously heterogeneous households refer to households where the parents practice entirely different religions. These households are becoming more common and whilst the literature focusses on what this means for the married couple in terms of marital satisfaction, marital conflict and religious participation it largely neglects the influence that growing up in such a household may have on the child. This poses a potential problem in the therapeutic setting because there is no existing knowledge to work with. This study sought to narrow the gap in the literature by describing the lived experiences of young adults who grew up in religiously heterogeneous households. Through the use of snowball sampling, six young adults (aged 18-24) who grew up in religiously heterogeneous households agreed to be interviewed for this study. Of the participants four were male and the remaining two were female. The semi-structured interview yielded many reports of the participant’s experiences growing up in a religiously heterogeneous household. These experiences have been grouped into three types of themes. The themes include: (1) over-arching themes which deals with issues such as making sense of religion, making the decision as to which religion to affiliate with and idealizing the religiously homogeneous household whilst valuing the lessons gained from the religiously heterogeneous household; (2) an explicit theme which discusses how the experiences that the participants report about their households can be used to make tentative inferences about religiously heterogeneous marriages and divorce and; (3) peripheral themes include discussions about feeling judged and ostracised, negotiating a religiously heterogeneous background outside of the immediate family, tolerance and the value of a name. An Ecological Model is employed in the interpretation of these findings. Finally, the limitations and recommendations for future research are discussed.
AFRIKAANSE OPSOMMING: In hierdie studie verwys godsdienstige heterogene huishoudings na huishoudings waar die ouers aan heeltemal verskillende godsdienste behoort. Hierdie tipe huishoudings word al hoe meer algemeen en alhoewel die literatuur fokus op wat dit beteken vir die getroude paartjie in terme van huweliks tevredenheid, huweliks konflik en godsdienstige deelname, versuim dit om te kyk na die invloed wat dit het op die kind wat groot word in sulke huishouding. Dit hou ‘n potensiële probleem vir die terapeuties omgewing in, want daar is geen bestaande kennis om mee te werk nie. Hierdie studie poog om die gaping in die literatuur kleiner te maak, deur die beleefde ervaringe van jong volwassenes wat groot geword het in ‘n godsdienstige heterogene huishouding te beskryf. Deur gebruik te maak van sneeubalsteekproefneming, het ses jong volwassenes (tussen die ouderdomme van 18-24), wat groot geword het in godsdienstige heterogene huishoudings, ingestem om deel te neem aan ‘n onderhoud vir hierdie studie. Vier van die deelnemers was manlik en die oorblywende twee was vroulik. Die semi-gestruktureerde onderhoude het verskeie verslae gelewer van die deelnemers se ondervindinge van hoe dit was om groot te word in ‘n godsdienstige heterogene huishouding. Hierdie ondervindinge word in drie tipes temas gegroepeer. Die temas sluit in: (1) oorkoepelende temas wat te doen het met kwessies soos om sin te maak van godsdiens, die keuse te maak oor watter godsdiens om te volg en om die godsdienstige homogene huishouding te idealiseer, terwyl jy die lesse waardeer wat jy gekry het deur die ervaring van in ‘n godsdienstige heterogene huishouding groot te word; (2) ‘n uitdruklike tema wat kyk na hoe die ervaringe wat die deelnemers geraporteer het oor hulle huishoudings gebruik kan word om tentatiewe gevolgtrekkings te maak oor godsdienstige heterogene huwelike en egskeiding en; (3) perifere temas sluit in besprekings oor om geoordeel en uitgesluit te word, om ‘n godsdienstige heterogene agtergrond buite die onmiddellike familie te onderhandel, verdraagsaamheid en die waarde van 'n naam. ‘n Ekologiese model word gebruik in die interpretasie van hierdie bevindinge. Ten slotte, is die beperkings en aanbevelings vir toekomstige navorsing bespreek.
Books on the topic "Religious aspects of Typology (Psychology)"
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Mandy, Robbins, ed. Personality and the practice of ministry: A study in empirical theology. Cambridge: Grove Books, 2004.
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Richardson, Peter Tufts. Four spiritualities: Expressions of self, expressions of spirit : a psychology of contemporary spiritual choice. Palo Alto, Calif: Davies-Black Pub., 1996.
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Tell it with style: Evangelism for every personality type. Downers Grove, Ill: InverVarsity Press, 1995.
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Evangelism for the rest of us: Sharing Christ within your personality style. Grand Rapids, MI: Baker Books, 2006.
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Hirsh, Sandra Krebs. Looking at type and spirituality. Gainesville, Fla: Center for Applications of Psychological Type, 1997.
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Montgomery, Dan. Beauty in the stone: How God sculpts you into the image of Christ. Nashville: T. Nelson Publishers, 1996.
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1935-, Bobgan Deidre, ed. Four temperaments: Astrology & personality testing. Santa Barbara, CA: EastGate Publishers, 1992.
Find full textBook chapters on the topic "Religious aspects of Typology (Psychology)"
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Huang, Yan. "Aspects of Anaphora in Chinese and in Some Germanic, Romance, and Slavic Languages, the ‘Syntactic’ Versus ‘Pragmatic’ Language Typology, and Neo-Gricean Pragmatics." In Perspectives in Pragmatics, Philosophy & Psychology, 21–43. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-43491-9_2.
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Shafranske, Edward P. "The Scientific Study of Positive Psychology, Religion/Spirituality, and Mental Health." In Handbook of Positive Psychology, Religion, and Spirituality, 345–58. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_22.
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AbstractIn the past 20 years, over 11,000 published articles have examined the relationship between religion and spirituality (R/S) and mental health. This chapter summarizes that literature, drawing on recent meta-analyses and narrative reviews while focusing on mood, anxiety, and trauma-related disorders. Complex associations exist between R/S and mental health, with the preponderance of the research suggesting generally modest, positive effects. The impacts of religious/spiritual involvement, meaning making, religious coping, and spiritual struggles are considered. Following this review, the psychological processes in R/S are examined from the perspective of positive psychology. The interrelated contributions of positive emotion, virtues, and meaning making are identified as essential aspects of R/S that promote well-being and are associated with mental health. Commonalities between religion and spirituality are found in their capacities to evoke positive emotions, support meaning making, and foster the cultivation of virtues. The intersections between secular (positive psychology) and sacred (religious/spiritual) pathways to mental health are highlighted, an integrative conceptual model is proposed, and recommendations for future research are offered.
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Long, Katelyn N. G., and Tyler J. VanderWeele. "Theological Virtues, Health, and Well-Being: Theory, Research, and Public Health." In Handbook of Positive Psychology, Religion, and Spirituality, 395–409. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_25.
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AbstractThis chapter uses a population health perspective to examine the role of the theological virtues of faith, hope, and love in promoting human health and well-being. We begin with an overview of public health’s traditional focus on health-related exposures and outcomes and then summarize growing evidence that religion and spirituality play a vital role in health and well-being. Next, we review empirical evidence suggesting associations between faith, hope, and love and subsequent health and well-being, focusing on findings from the public health literature. We reflect on what aspects of these virtues are and are not captured by current measures, as well as what might be needed to improve measurement going forward. We describe the role of religious communities in fostering these virtues in the modern context—faith in an era of an increasing sense of meaninglessness, hope in an era of increasing despair and deaths of despair, and love in an era of increasing division. We close by discussing potential implications for public health and human flourishing.
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"Spiritual and religious aspects of modern analysis." In Analytical Psychology, 216–34. Routledge, 2004. http://dx.doi.org/10.4324/9780203492048-13.
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Ghaemi, S. Nassir. "Psychology of Psychopharmacology." In Clinical Psychopharmacology, edited by S. Nassir Ghaemi, 437–39. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780199995486.003.0042.
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The practice of giving medications for psychiatric conditions has inevitable psychological aspects. A central one is transference and countertransference, the unconscious and conscious emotions that arise between patient and clinician. Secondary gain can be another factor, with conscious non-medical goals on the part of the patient—as in other psychiatric settings, patients either come to treatment, or avoid it, because of reasons or factors which may have nothing to do with the actual treatment itself. Pill-seeking patients who come for clinical care sometimes aggressively seek medications. The social role of the psychiatric clinician is relevant as well, as patients in the Western world in particular go to mental health professionals for concerns that sometimes are non-medical in nature. In the past, people with personal problems unrelated to diseases often went to priests or other religious guides. Currently, in the industrialized West, fewer people follow those traditions and many instead seek the help of mental health professionals.
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Pliego, Ruth. "Figura et potentia." In The Visigothic Kingdom. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463720632_ch12.
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The coins issued by the Germanic peoples during late antiquity and the early Middle Ages initially shared an iconographic repertoire, borrowed from imperial Rome. The evolution these coins underwent, however, reveals characteristic features that served as the basis of the coinage of the later Germanic kingdoms, and then of the medieval states that followed. This work analyses their prominent aspects as symbols of authority and power, such as typology – including references to historical events – the degree of romanitas claimed by each of these peoples, and religious distinctions, as well as the extent to which these features responded to matters of political expediency.
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Pinto, Anabela. "An Evolutionary Approach to the Adaptive Value of Belief." In Evolutionary Psychology Meets Social Neuroscience [Working Title]. IntechOpen, 2021. http://dx.doi.org/10.5772/intechopen.97538.
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The word “belief” evokes concepts such as religious or political beliefs, however there is more to belief than cultural aspects. The formation of beliefs depends on information acquired through subjective sampling and informants. Recent developments in the study of animal cognition suggest that animals also hold beliefs and there are some aspects that underly the formation of beliefs which are shared with other animal species, namely the relationship between causality, predictability and utility of beliefs. This review explores the biological roots of belief formation and suggests explanations for how evolution shaped the mind to harbour complex concepts based on linguistic structures held by humans. Furthermore, it suggests that beliefs are shaped by the type and process of information acquisition which progresses through three levels of complexity.
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Yaden, David B., and Andrew B. Newberg. "Numinous Experiences." In The Varieties of Spiritual Experience, 165—C9.P85. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780190665678.003.0009.
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Abstract Each chapter of Part II considers one or more of the kinds of spiritual experience described in the typology introduced in the previous chapter. The first chapter of Part II focuses on numinous experience, the feeling of being in touch with divinity or God. This kind of spiritual experience may constitute the prototypical religious or spiritual experience. Our own research data show that numinous experiences are the most prevalent kind of experience that people report. Each of the chapters in Part II describe William James’s perspective on the particular type of experience, followed by contemporary scholarship and psychological research, including findings related to pathological and positive aspects. Finally, the discussion turns to neuroscience research on each type of experience.
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Chakhava, Ketevan. "Terrorist Psychology and Its Impact on International Security." In World Politics and the Challenges for International Security, 165–85. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-7998-9586-2.ch007.
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Terrorism is a policy based on the systematic use of terror. Despite the legal force of the term “terrorism,” its definition up to the present time remains ambiguous. But experts agree that the best definition of terrorism is the achievement of political, ideological, economic, and religious goals by violent means. Synonyms of the word “terror” are the words “violence” and “intimidation.” This term became widespread in various countries after the “Age of Terror” during the Great French Revolution. During the discussion about terrorism, one of the main directions of this phenomenon represents terrorist psychology. Thus, in the chapter, the main attention is paid to the psychological aspects of terrorism, including the determination of the main types of terrorism and the psychological characteristics of the terrorists and terrorist groups.
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Kervalishvili, Irakli. "Terrorist Psychology and Its Impact on National and Global Security." In Global Perspectives on the Psychology of Terrorism, 37–56. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-6684-5311-7.ch003.
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Terrorism is a policy based on the systematic use of terror. Despite the legal force of the term “terrorism,” its definition up to the present time remains ambiguous. But experts agree that the best definition of terrorism is the achievement of political, ideological, economic, and religious goals by violent means. Synonyms of the word “terror” (Latin terror – fear, horror) are the words “violence” and “intimidation.” This term became widespread in various countries after the “Age of Terror” during the Great French Revolution. During the discussion about terrorism, one of the main directions of this phenomena represents the terrorist psychology. Thus, in the chapter attention is paid to the psychological aspects of terrorism, including the determination of the main types of terrorism and psychological characteristics of the terrorists and terrorist groups.
Conference papers on the topic "Religious aspects of Typology (Psychology)"
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Vlasikhina, Natalia V. "Parent-child relationships in religious and secular families: General and specific aspects." In The Herzen University Conference on Psychology in Education. Herzen State Pedagogical University of Russia, 2019. http://dx.doi.org/10.33910/herzenpsyconf-2019-2-99.
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Bahauddin, Azizi, and Safial Aqbar Zakaria. "CULTURAL, ARCHITECTURAL, ‘SENSE OF PLACE’ AND SUFISTIC BELIEFS IN MOSQUE TOURISM CASE STUDY: MASJID AR-RAHMAN, PULAU GAJAH, KELANTAN." In GLOBAL TOURISM CONFERENCE 2021. PENERBIT UMT, 2021. http://dx.doi.org/10.46754/gtc.2021.11.038.
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The mosque is a sacred important religious symbol for bringing Muslims together as demonstrated during the time of Prophet Muhammad (PBUH). This paper investigates the potential of Masjid Ar-Rahman of Pulau Gajah, Kelantan as a spot for mosque tourism. Although this mosque was constructed in 2016, it has demonstrated a simplicity in its scale and traditional image. It has value as a hybrid assimilation of HinduBuddhist syncretism and tolerance, and has coined the term Nusantara to denote its hybridised Malay and Javanese architectural styles. The typology of this humble Malay Mosque architecture is of medium-scale and reflects the Sufistic contextual value beliefs of encouraging religious and architectural tourism alike. The conceptual framework capitalises on the research gap found in mosque cultural, architectural and Sufistic beliefs. Research by further delving into constructing the “Sense of Place” in relation to the “Sacred Places”. This research employs qualitative methods of interviewing visitors, applying phenomenological and case study approaches supported by architectural documentation in emphasising the symbolic and semiotic aesthetics aspects in constructing the “Sense of Place” bonded by Sufistic symbolic aesthetics. The theory is constructed in the deeply rooted Islamic Mosque architecture via Sufistic beliefs that provides a platform for mosque tourism activities.