Thematische Bibliographien / Religious psychology

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Auswahl der wissenschaftlichen Literatur zum Thema „Religious psychology“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 1. August 2024

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Zeitschriftenartikel zum Thema "Religious psychology"

Mikheev, Vladimir. „Can Religious States and Representations Be Religious and Secular? A Critique of the Psychology of Religion“. State Religion and Church 6, Nr. 1 (2019): 44–64. http://dx.doi.org/10.22394/2311-3448-2019-6-1-44-64.

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Haque, Amber. „The Psychology of Religion“. American Journal of Islam and Society 18, Nr. 1 (01.01.2001): 100–102. http://dx.doi.org/10.35632/ajis.v18i1.2037.

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The areas of psychology and religion have been traditionally viewed as mutuallyexclusive and the relationship between them seen as one of paradox and impossibility.The book under review offers a wide coverage of the subject from its troubledhistory to the latest developments in the field in easy to understand language.In an overview of the book, the author points out how religion can be a powerfulforce in human society leading to admirable and often horrible consequences.Citing a few research studies, the author shows how the situation has changed overthe years and how the psychology of religion is emerging as a completely new fieldof study. The book is divided into seven chapters.Chapter one begins with the daunting task of defining both psychology and religionfrom the author's own perspective, after a review of some popular definitions.After presenting a couple of questionnaires to measure religious beliefs, the authorpresents a short history of the uneasy relationship between psychology, religionand discusses the concept of spirituality. The author points out that although spiritualityis common to most religions and cultural traditions, it can be a divisiveissue and is actually outside the context of organized religion. Concern is raised bythe author regarding the lack of attention given to the possible differences betweenthe religious experiences and behaviors of men and women.Chapter two focuses on how traditions outside of the western Christian context,e.g. Buddhism, Hinduism, Islam, and Judaism view the psychology-religionrelationship. This chapter also describes "Syncretic Religions" in which differentreligious traditions are blended, and the new religious movements starting in the1960s. The chapter stresses that although psychological emphases and consequencesmay differ, psychological themes are common to all or most religions, andthese emphases and consequences need further investigation.Chapter three discusses religious behavior and examines in detail the effects ofprayer. The author gives definitions and quotations of prominent scholars andcites empirical studies showing effects and perceived effects of prayer. The use of ...

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Lazar, Aryeh. „The Challenges of Research in the Psychology of Religion among Jewish (Israeli) Samples“. Journal of Empirical Theology 33, Nr. 1 (19.06.2020): 39–64. http://dx.doi.org/10.1163/15709256-12341409.

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Abstract Measures and conceptualizations in the psychology of religion have been developed on predominantly Christian samples and their transportation to the study of other religions can be problematic. A review of empirical research on Israeli Jewish samples in different research areas—measuring religiousness, religious motivation, mystical experience, prayer, religious support, religious fundamentalism, and religiousness & sexuality—is presented and the significance of differences in orthodoxy / orthopraxy orientation, religious theology and belief, religious practice, and sociological aspects of religious life for empirical research in the psychology of religion is demonstrated. Methodological recommendations in each instance are provided. Many of the insights and recommendations presented here are applicable to the study of additional non-Christian religions.

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Wardani, Wardani. „BERBAGAI ALTERNATIF PENDEKATAN PSIKOLOGIS DALAM STUDI AGAMA“. Jurnal Ilmiah Ilmu Ushuluddin 15, Nr. 2 (02.07.2017): 75. http://dx.doi.org/10.18592/jiiu.v15i2.1290.

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This article is aimed to describe psychological approaches in the study of religions. Psychology provides many perspectives, such as Feudian psychoanalysis, eventhough it considered religion as pathology, also provided semantic tool to understand inner religious experiences. Another side of psychoanalysis functioned to study the development of children’s religious experiences. Psychology also can be applied to study spiritual awakening, or more precisely, conversion from non-religious into religious experience, or from situation to other one. Trans-personal psychology is more concerned with therapeutic practices, but in the view of Dan Merkur, this kind of psychology should be called as “theology” rather than psychology in true sense of the word.

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Graham, George P. „Psychology and Religious Experience“. Catholic Social Science Review 3 (1998): 135–46. http://dx.doi.org/10.5840/cssr1998313.

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Nicholson, Ian. „From the Kingdom of God to the Beloved Community, 1920–1930: Psychology and the Social Gospel in the Work of Goodwin Watson & Carl Rogers“. Journal of Psychology and Theology 22, Nr. 3 (September 1994): 196–206. http://dx.doi.org/10.1177/009164719402200305.

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

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Ellens, J. Harold, Andre Godin, LeRoy A. Wauck, John McDargh und Nils G. Holm. „The Psychology of Religious Vocations“. Review of Religious Research 26, Nr. 3 (März 1985): 305. http://dx.doi.org/10.2307/3511285.

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GREENGRASS, M. „THE PSYCHOLOGY OF RELIGIOUS VIOLENCE“. French History 5, Nr. 4 (1991): 467–74. http://dx.doi.org/10.1093/fh/5.4.467.

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Sterkens, Carl. „The psychology of religious fundamentalism“. Journal of Empirical Theology 21, Nr. 1 (2008): 141–42. http://dx.doi.org/10.1163/157092508x297564.

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Byrnes, Joseph F., Fraser Watts und Mark Williams. „The Psychology of Religious Knowing“. Journal for the Scientific Study of Religion 29, Nr. 2 (Juni 1990): 278. http://dx.doi.org/10.2307/1387446.

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Dissertationen zum Thema "Religious psychology"

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

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

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Fick, Carol Marie. „The psychology of religious experience, a qualitative approach“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0011/NQ27406.pdf.

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Clements, Andrea D., und Natalie Cyphers. „"Identifying as Religious" and "Strength of Religious Commitment" Predict Substance Use Rates, but "Type of Religion" Does Not“. Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etsu-works/7248.

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Clements, Andrea D., und Anna V. Ermakova. „Religious Attendance Versus Religious Surrender as a Measure of Prenatal Stress“. Digital Commons @ East Tennessee State University, 2011. https://dc.etsu.edu/etsu-works/7276.

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Mohamed, Yasien. „The Islamic conception of human nature with special reference to the development of an Islamic psychology“. Master's thesis, University of Cape Town, 1986. http://hdl.handle.net/11427/15877.

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Bibliography: pages 391-401.
This thesis constitutes an analysis of the Islamic conception of the primary elements of human nature, namely, the heart, intellect, will, soul and psyche. This analysis embraces the major schools of thought within the Islamic tradition. The Islamic conception of human nature is based on the primary Islamic sources, namely, Qur'an, hadith; and is further substantiated by referring to the works of a variety of classical Islamic scholars. The Islamic perspective of the primary elements of man has provided a basis for determining the principles of an Islamic psychology.

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Beard, Andrew. „Epistemological belief, attachment style to God, and religious commitment as predictors of religious maturity /“. View online, 2008. http://repository.eiu.edu/theses/docs/32211131464902.pdf.

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Cyphers, Natalie A., und Andrea D. Clements. „Assessing Religious Commitment: The Religious Surrender and Attendance Satisfaction Scale“. Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etsu-works/7200.

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Survey instruments have been developed to measure whether someone claims to be religious but do not address the degree to which someone is satisfied with their religious commitment. The Religious Surrender and Attendance Satisfaction Scale (RSASS) was revised to measure both a person's level of religious commitment and satisfaction with level of religious commitment. This study was conducted to determine initial validity for the satisfaction portion of the RSASS. Construct validity measures provided initial confirmation of the utility of RSASS as a measure of satisfaction with religious commitment, that can be used by nurses in practice and research.

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Gilbey, Wayne. „Effects of Religious Motivation on the Relationship between Religion and Well-Being“. Thesis, Walden University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3623162.

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

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Exman, Amanda. „Help-seeking behavior and religious commitment“. Thesis, Saint Mary's University of Minnesota, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10195031.

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The current study examined the attitudes and intended behavior of college students toward seeking help on campus for various hypothetical psychological and physical concerns. Participants (n = 84) were undergraduate students at a Bethel University, a Midwestern Evangelical Christian university who completed three measures: (a) a scale examining intention to seek help from various sources; (b) the Religious Commitment Inventory (RCI-10); and (c) the Attitudes Towards Seeking Professional Help Scale (ATSPHS). Results showed a majority of students prefer to seek help from their friends and family members. Their willingness to seek help from professional sources was lower than anticipated based on previous studies with similar populations while their religious commitment levels were consistent with other religious college student populations. The results suggest students at this university are unlikely to see a need to seek professional help, but when they do, they will choose appropriate resources on campus. These results may help college counseling centers to orient students to resources on campus, which are appropriate for their concerns. The study confirmed previous research suggesting that college students have a preference for seeking help from friends and family as opposed to professional resources.

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Johnson, Megan K. Rowatt Wade C. „Religiosity and helping do religious individuals volunteer more help to religious organizations than non-religious organizations? /“. Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5356.

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Bücher zum Thema "Religious psychology"

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

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Benjamin, Beit-Hallahmi, Hrsg. The social psychology of religion. London]: PFD, 2008.

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G, Williams J. Mark, Hrsg. The psychology of religious knowing. Cambridge: Cambridge University Press, 1988.

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G, Williams J. Mark, Hrsg. The psychology of religious knowing. London: G. Chapman, 1994.

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Jang, Jung Eun. Religious Experience and Self-Psychology. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-349-95041-6.

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Brown, Laurence Binet. The psychology of religious belief. London: Academic Press, 1987.

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

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Argyle, Michael. Religious behaviour. London: Routledge and Kegan Paul, 1998.

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Wall, George B. Religious experience and religious belief. Lanham, Md: University Press of America, 1995.

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W, Hood Ralph, Hrsg. The psychology of religion: An empirical approach. 2. Aufl. New York: Guilford Press, 1996.

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Buchteile zum Thema "Religious psychology"

Haque, Amber. „Islamic Religious Psychology“. In Encyclopedia of Sciences and Religions, 1085–88. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_938.

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Kavros, Peregrine Murphy. „Religious“. In Encyclopedia of Psychology and Religion, 1987–89. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_577.

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Kavros, Peregrine Murphy. „Religious“. In Encyclopedia of Psychology and Religion, 1509–10. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_577.

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Halligan, Fredrica R., Nicholas Grant Boeving, John Pahucki, Ginette Paris, Charlene P. E. Burns, Alice Mills, Steven Kuchuck et al. „Religious“. In Encyclopedia of Psychology and Religion, 770–71. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_577.

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Sollod, Robert N., und Edward P. Shafranske. „Religious experience: Religious experiences and practices.“ In Encyclopedia of psychology, Vol. 7., 52–57. Washington: American Psychological Association, 2000. http://dx.doi.org/10.1037/10522-020.

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Njoku, Emeka Thaddues, und Joshua Akintayo. „Religious Extremism“. In Encyclopedia of Psychology and Religion, 2002–4. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200132.

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Denney, Ryan M., und Jamie D. Aten. „Religious Coping“. In Encyclopedia of Psychology and Religion, 1996–98. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_578.

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Gunn, Robert Kaizen. „Religious Experience“. In Encyclopedia of Psychology and Religion, 1998–2002. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_580.

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Bell, David M. „Religious Identity“. In Encyclopedia of Psychology and Religion, 2009–12. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_821.

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Denney, Ryan M., und Jamie D. Aten. „Religious Coping“. In Encyclopedia of Psychology and Religion, 1515–17. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_578.

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Konferenzberichte zum Thema "Religious psychology"

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

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

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Kyle, Jennifer. „Spirituality as a Predictor of Reduced Suicide Risk in a Religiously and Ethnically Diverse Youth Sample“. In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2014. http://dx.doi.org/10.4087/rrgn8796.

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Cross-cultural suicide research on spiritual faith as a protective factor in youth is limited. The aim of this study is to examine spiritual faith as a predictor of passive suicidal ideation in a racially and religiously diverse sample of college-aged youth. Participants (N = 243) completed self-report instruments to assess suicidality, social support, reasons for living as well as existential and religious well-being. Over 50% of the sample reported identifying with a racial group including Asian, Hispanic and Black. Approximately 81% of participants reported they had spiritual beliefs (N = 196) representing a variety of religions, including Catholicism, Judaism and Islam. Analyses of variance were used to assess any mean group differences for race, gender and having a religious affiliation using each of the predictor variables. Although racial group differences were not found significant, the analysis yielded significant results for gender, where females reported more reasons for living than males. And for those with religious affiliation, participants reported higher levels of social support, religious well-being and reasons for living. In the final regression model, over and above the influence of gender and religious affiliation, positive faith-based beliefs along with social support was associated to lower levels of passive ideation. Implications of findings and future research are also discussed.

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Boiliu, Noh Ibrahim, Evi Deliviana, Maglon F. Banamtuan, Donna Sampaleng und Harun Y. Natonis. „Methodological Dialogue Between Christian Religious Education and Psychology“. In 2nd Annual Conference on blended learning, educational technology and Innovation (ACBLETI 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210615.059.

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Setiawan, Tery. „Analyzing Collective Action Models in Support for Inter-religious Violence“. In Annual International Conference on Cognitive and Behavioral Psychology. Global Science & technology Forum ( GSTF ), 2016. http://dx.doi.org/10.5176/2251-1865_cbp16.51.

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Hidayah, Bidayatul, Dewi Maulina, Sitti Shaqylla Shyahnaz und Evie Mahrita. „Inter-Religious Hostility Development Scale: Concept, Validity, and Reliability“. In 3rd International Conference on Intervention and Applied Psychology (ICIAP 2019) and the 4th Universitas Indonesia Psychology Symposium for Undergraduate Research (UIPSUR 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201125.006.

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Xia, Lin, Qikai Zhong, Zhiqin Zhang und Zongrong Li. „Two Informatics Revolutions Promote the Leap of Science View and Methodology—On the Zeitgeist Embodied in Religious Psychology, Physical Psychology, and Information Psychology“. In IS4SI Summit 2023. Basel Switzerland: MDPI, 2023. http://dx.doi.org/10.3390/cmsf2023008083.

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Chen, Bo-Shen, Mein-Woei Suen, Zih-Rong Chen und Fu-An Shieh. „A Preliminary Study of the Relationship Among Critical Thinking, Religious Motivation, Religious Devotion, and Homosexual Attitude in Taiwan“. In Proceedings of the 5th ASEAN Conference on Psychology, Counselling, and Humanities (ACPCH 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200120.047.

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Wei, Tao, Hongying Zhang, Nianfei Li, Abibula Muzaiti, Xi Wang und Wei Ke. „The Causes of College Students' Religious Identity and Countermeasures——Based on Psychology“. In CIPAE 2021: 2021 2nd International Conference on Computers, Information Processing and Advanced Education. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3456887.3456974.

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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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Tikhonova, Elena. „LINGUISTIC DIAGNOSING OF RELIGIOUS RELATIONSHIPS THROUGH WORD ASSOCIATION RESPONSES“. In SGEM 2014 Scientific SubConference on PSYCHOLOGY AND PSYCHIATRY, SOCIOLOGY AND HEALTHCARE, EDUCATION. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b13/s3.068.

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Berichte der Organisationen zum Thema "Religious psychology"

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

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

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

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

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