Relevant bibliographies by topics / 170111 Psychology of Religion

Academic literature on the topic '170111 Psychology of Religion'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "170111 Psychology of Religion"

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Hunt, Richard A. "Psychology of Religion or Religion of Psychology?" Contemporary Psychology: A Journal of Reviews 43, no. 12 (December 1998): 876–77. http://dx.doi.org/10.1037/001905.

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Karagodina, O. "Psychology of Religion." Ukrainian Religious Studies, no. 6 (December 5, 1997): 51–58. http://dx.doi.org/10.32420/1997.6.118.

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Psychology of religion as a branch of religious studies, in contrast to the philosophy and sociology of religion, focuses attention mainly on the problems of individual religiosity - the phenomena of religious experience, religious beliefs, mechanisms of the emergence and development of religious experience. The psychology of religion studies the experience of the supernatural person, the psychological roots of this experience and its significance for the subjective. Since a person is formed and operates in a society, the study of religious experience must include its social sources.
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Phookun, Hemendra Ram. "Psychology of religion." Open Journal of Psychiatry & Allied Sciences 11, no. 1 (2020): 1. http://dx.doi.org/10.5958/2394-2061.2020.00009.9.

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Budd, Christopher. "Religion and Psychology." Philosophers' Magazine, no. 16 (2001): 59. http://dx.doi.org/10.5840/tpm20011671.

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Hood, Ralph W. "Psychology and Religion." Contemporary Psychology: A Journal of Reviews 33, no. 4 (April 1988): 348–49. http://dx.doi.org/10.1037/025618.

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Gorsuch, R. L. "Psychology of Religion." Annual Review of Psychology 39, no. 1 (January 1988): 201–21. http://dx.doi.org/10.1146/annurev.ps.39.020188.001221.

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Jones, Stanton L. "Psychology and religion." American Psychologist 50, no. 7 (July 1995): 545. http://dx.doi.org/10.1037/0003-066x.50.7.545.

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Ausubel, David. "Religion and Psychology." Catholic Social Science Review 3 (1998): 125–34. http://dx.doi.org/10.5840/cssr1998312.

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Haque, Amber. "Psychology and Religion." American Journal of Islam and Society 15, no. 4 (January 1, 1998): 97–116. http://dx.doi.org/10.35632/ajis.v15i4.2143.

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Religion is a pervasive and influential phenomenon in the lives of m ypeople. Instances of religious behavior are easily found in almost allsocieties and cultures of the world. However, psychology, as a behavioralscience has largely ignored the study of religion and its profoundimpact on human behavior. This article attempts to explore the relationshipbetween psychology and religion and how these two disciplinesinteract. After a general overview of the relationship between thetwo disciplines, Islamization of psychology is suggested as a way outof the current impasse between psychology and religion.
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Blasi, Anthony J., Mary Jo Meadow, and Richard D. Kahoe. "Psychology of Religion. Religion in Individual Lives." Journal for the Scientific Study of Religion 25, no. 1 (March 1986): 134. http://dx.doi.org/10.2307/1386079.

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Dissertations / Theses on the topic "170111 Psychology of Religion"

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Martin, Amy. "Does religion buffer cheating?" Thesis, Northern Illinois University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3611371.

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Given the current amount of cheating in our society and more specifically in our schools, the focus of this dissertation was to examine the impact of religiosity on cheating behavior in an academic arena. Additionally social norms and the individual difference variable of self-monitoring were also investigated to determine their impact on cheating behavior. Furthermore, self-regulation was examined to determine if non-cheating high self-monitors deplete more self-regulatory resources than those non-cheating low self-monitors in a cheating situation.

Participants completed a religiosity and self-monitoring measure prior to coming into the laboratory. At a date of their choosing, participants completed the laboratory portion of the study. In the laboratory, participants were given a job-competency measure to complete, at which time they were given an opportunity to cheat. The participants completed the job-competency measure alone or in the presence of a confederate. Four different conditions were formed: a control condition, a cheating condition, a passive condition, and an active noncheating condition. It was also in the laboratory that their grip strength was measured.

Contrary to expectations, religiosity was not a significant predictor of cheating behavior. However, norms did impact cheating behavior; there was more cheating when the confederate cheated and less cheating when the confederate discouraged cheating behavior. Additionally, there was an impact of self-monitoring in response to the created norms, such that high self-monitors tended to follow the behaviors of the confederates more so than low self-monitors. Contrary to expectations, self-regulatory resources were not significantly impacted for noncheating high self-monitors in a confederate-induced cheating condition.

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Peters, Frederic H. "Neurophenomenology and religion /." St. Lucia, Qld, 2003. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe17241.pdf.

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Aziz, Robert E. "C.G. Jung's psychology of religion and synchronicity." Thesis, Lancaster University, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.253498.

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Lockhart, Alastair Stephen. "Religion, psychology and metaphysics in interwar Britain." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609200.

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Shaw, Annick. "Posttraumatic growth and religion." Thesis, University of Warwick, 2003. http://wrap.warwick.ac.uk/2359/.

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Chapter one reviews the published literature and studies that reported a link between religion, spirituality, and posttraumatic growth (PTG). A review of eleven key studies, in context, produced three main findings. First that religion and spirituality are usually beneficial to people dealing with the aftermath of trauma. Second, that traumatic experiences often lead to a deepening of religion and spirituality. Third, that positive religious coping, religious openness, readiness to face existential questions, religious participation, and intrinsic religousness are typically associated with posttraumatic growth. Important directions for future research are suggested that centre on the need for more fine-grained analysis of religion and spirituality variables, together with longitudinal designs,t hat allow more detailed exploration of the links between religion, spirituality, and posttraurnaticg rowth. Chapter two explored the component structure of the Maltby & Day (1998) amended version of the quest orientation scale. The scale was administered to 286 Christians and churchgoers in the UK. It was then subjected to a principal components analysis followed by oblimin rotation, Analysis revealed a three factor model consistent with that proposed by Maltby& Day (1998 )of complexity, doubt and tentativeness. Chapter three examines relationships between three religious orientations and two posttraumatic growth variables: positive changes in outlook and posttraumatic growth. Other psychosocial variables were included in the analyses. Two hundred and ninety one UK adults returned a questionnaire battery of standardised self-report measures. Firstly, correlational statistics identified all significant relationships between variables. Secondly, multiple regression analyses of just the highly significant correlated variables found that two aspects of religious orientation were important in achieving PTG. Firstly, Intrinsic religion (having a personal faith) was highly associated with the ability to create positive changes in outlook following trauma and to enjoy new possibilitiesin life. Secondly, the 'extrinsic personal' religion (using religion as a source of comfort) was highly associated with the overall capacity to develop PTG to two of the PTG subscales: personal strength and spiritual change. Extrinsic personal religion is a variable that has not received any attention in the PTG literature to date. A number of methodological weaknesses are discussed. Results are discussed within the context of the current climate of religious coping research and recommendations for future research are made. Finally, chapter four provides a review of the research process including insights into my own personal faith along with methodological considerations for similar future research
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Kirsch, Hiltz White Colleen M. "Reaction Time: Sports and Religion." TopSCHOLAR®, 2015. http://digitalcommons.wku.edu/theses/1542.

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Individuals attend to a variety of various stimuli on a daily basis and their brains decide what to attend to and what to tune out. How the brain chooses what is most important to pay attention to is decided with threat level, novelty, emotion, and other criteria. The current study looked at responses from 41 participants who identified high or low with University of Kentucky, Western Kentucky University, and/or Christianity. The participants where shown two images, the UK logo and either the WKU logo, an out-ofstate team logo, or a Christian symbol. Directly after the two images were presented, a dot appeared on the screen and the participants tapped a key on the keyboard to indicate on which side of the screen the dot was placed. The hypothesis stated that participants’ mean reaction time for identifying the side of the screen the dot was on when under a logo or a symbol with which the participants highly identify would be faster than the mean reaction time to a dot under logos or symbols with which the participant had low identification. However, results of this study did not show statistically significant differences in the mean reaction times of the participants.
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Richardson, Recco S. "The effects of prayer and glossolalia on the mental health status of Protestants." ScholarWorks, 2008. https://scholarworks.waldenu.edu/dissertations/625.

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The resurgence of prayer and glossolalia (speaking in tongues) within Protestant denominations in the United States of America has stimulated widespread psychological and theological debate. Previous research has indicated that religiosity has both a negative and positive effect on mental health functioning. However, there remains an important gap in the current literature regarding the relationships between specific religious practices and mental health. Therefore the purpose of the proposed study is to report on the growing number of religious persons who pray/glossolate and the conflicting messages in the literature regarding the relationship between religiosity and mental illness. A total of 10 Protestants (5 with and 5 without mental health treatment experience) from a large urban area in southeastern Michigan were interviewed. The key research questions were the participants' prayer life, coping skills, participation in mental health services, and perception of their mental health providers' comfort level. To identify themes, the participants' responses were classified, placed into clusters of meaning, reflected upon, and then described. Identified themes included using prayer/glossolalia to resolve interpersonal conflicts and a preference for Christian identified counselors when seeking mental health services. Findings from this research clarify a need for further study regarding mental health services that are delivered to glossolates and nonglossolates. This is an important contribution to the existing literature and enhances social change initiatives through advocating training for mental health providers in the positive impact of religious practices on mental health.
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Muzzarelli, Toni. "Should Psychotherapists Disclose Their Religion and Religiosity to Clients?" Thesis, Southern Illinois University at Edwardsville, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10807788.

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Very little research has analyzed the conjunction of religion and self-disclosure. Following the previous research conducted by Gregory II, Pomerantz, Pettibone, and Segrist (2008), in which results showed that participants were more willing to seek treatment from a psychologist who identified with one of three major religions (Christianity, Islam, and Judaism), as opposed to a psychologist who identified as an atheist, this study also aimed to focus on the impact of a therapist’s religion on prospective clients. While remaining true to the previous study, this experiment not only looked to expose the client’s preference towards therapists’ religion, it equally accounted for the degree of devotion to said religion influencing the client’s choice of therapy. Results concluded that different from that of the Gregory et al., (2008) study, participants were just as willing to seek treatment from a psychologist who identified as atheist as they were from a psychologist who identified with one of the three major religions, regardless of participant religiosity or the religiosity of the therapist. Implications of these findings suggest that regardless of psychologists’ religion or religiosity, self-disclosure of such is of no significance.

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Johnson, Keith E. "Problems of epistemology in the integration of psychology and theology." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Jager, Richard Paul. "Mysticism: Its relationship to religious experience and psychopathology." CSUSB ScholarWorks, 1990. https://scholarworks.lib.csusb.edu/etd-project/457.

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Books on the topic "170111 Psychology of Religion"

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Barrett, Justin L. Psychology of religion. New York: Routledge, 2010.

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Psychology of religion. New York: Routledge, 2010.

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Belzen, Jacob A., ed. Psychology of Religion. Boston, MA: Springer US, 2012. http://dx.doi.org/10.1007/978-1-4614-1602-9.

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T, Evans Michael, and Walker Emma D, eds. Religion and psychology. Hauppauge, NY: Nova Science Publishers, Inc., 2009.

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G, Jung C. Psychology and religion. New Haven: Yale University Press, 1992.

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Coleridge, Samuel Taylor. On religion and psychology. Basingstoke: Palgrave, 2002.

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

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James, Hillman. Insearch: Psychology and religion. Dallas, Tex: Spring Publications, 1987.

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Scandinavian psychology of religion. Åbo: Åbo akademi, 1987.

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

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Book chapters on the topic "170111 Psychology of Religion"

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Lewis, Michele K., and Isiah Marshall. "Religion and Spirituality." In LGBT Psychology, 37–56. New York, NY: Springer New York, 2012. http://dx.doi.org/10.1007/978-1-4614-0565-8_3.

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Kavros, Peregrine Murphy. "Religion." In Encyclopedia of Psychology and Religion, 1968–71. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_570.

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Kavros, Peregrine Murphy. "Religion." In Encyclopedia of Psychology and Religion, 1492–95. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_570.

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Halligan, Fredrica R., Nicholas Grant Boeving, John Pahucki, Ginette Paris, Charlene P. E. Burns, Alice Mills, Steven Kuchuck, et al. "Religion." In Encyclopedia of Psychology and Religion, 764–66. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_570.

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Wulff, David M. "Psychology of Religion." In Encyclopedia of Psychology and Religion, 1883–88. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_542.

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Gleig, Ann. "Psychology as Religion." In Encyclopedia of Psychology and Religion, 1872–76. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_771.

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Salbod, Stephen, John D. Hogan, Mohamed Elhammoumi, Carl Ratner, Adam Crabtree, Roger K. Thomas, David C. Devonis, et al. "Psychology and Religion." In Encyclopedia of the History of Psychological Theories, 865–81. New York, NY: Springer US, 2012. http://dx.doi.org/10.1007/978-1-4419-0463-8_8.

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Wulff, David. "Psychology of Religion." In Encyclopedia of Psychology and Religion, 1424–29. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_542.

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Gleig, Ann. "Psychology as Religion." In Encyclopedia of Psychology and Religion, 1420–24. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_771.

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Main, Roderick. "Psychology of Religion." In The Blackwell Companion to the Study of Religion, 147–70. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405168748.ch7.

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Conference papers on the topic "170111 Psychology of Religion"

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Chumakov, Mikhail Vladislavovich, and Darya Mikhailovna Chumakova. "PSYCHOLOGY OF RELIGION AT UNIVERSITY: FEATURES OF TEACHING." In МЕЖДУНАРОДНЫЙ ПЕДАГОГИЧЕСКИЙ ФОРУМ "СТРАТЕГИЧЕСКИЕ ОРИЕНТИРЫ СОВРЕМЕННОГО ОБРАЗОВАНИЯ". Уральский государственный педагогический университет, 2020. http://dx.doi.org/10.26170/kso-2020-278.

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Nova, Vera. "Moral Reasoning of Adolescents Following the Mentorship of Islamic Religion at University X." In International Conference on Psychology. SCITEPRESS - Science and Technology Publications, 2019. http://dx.doi.org/10.5220/0009444202230229.

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Tan, Ying, Xiao-tao Shen, Tao Liu, Cheng Luo, and Heng-hao Liang. "Research and Application of Empirical Methods in Religion Cognition." In Annual International Conference on Cognitive and Behavioral Psychology. Global Science & Technology Forum (GSTF), 2015. http://dx.doi.org/10.5176/2251-1865_cbp15.72.

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Umar, Muhammad Fitrah Ramadhan, and Suryanto. "Our Different Differences: Qualitative Study of Cognitive Dissonance on Different Religion Spouses." In International Conference on Psychology in Health, Educational, Social, and Organizational Settings. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0008584800260033.

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Nafi, M., Arif Zamhari, Alvin Sahab, Murodi Murodi, Suparto Suparto, and Rena Latifa. "The Hijrah Trend Among Indonesian Celebrities in the Perspective of Psychology of Religion." In Proceedings of the 3rd International Colloquium on Interdisciplinary Islamic Studies, ICIIS 2020, 20-21 October 2020, Jakarta, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.20-10-2020.2305176.

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Porcu, Daniela. "Trust, Mystery, Love and The Search for Wholeness Stories of Transference and Countertransference in The Gospels." In 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.012.

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Abstract The purpose of this presentation is to contribute to the archetypal aspects of the transference and the countertransference through an exploration of the Christian imagery, strengthening the relationship between religion and analytical psychology. C.G. Jung thought that the transference had a key role in the healing process, allowing the doctor to take over the patient’s suffering, so it can be shared, explored creatively, and integrated into consciousness. He believed that this type of relationship could also have archetypal aspects beside personal ones, triggering projections such as the saviour complex on the side of the patient and identifications with the wounded-healer on the side of the therapist. Building on Jung’s and the post-Jungians’ insightful remarks, this presentation will investigate the transference dynamics in the stories of the Gospel, drawing parallels between the analytic couple on the one hand and Christ and his community on the other. In particular, it will focus on aspects such as trust and mystery, love that heals and the endless search for wholeness, considering both episodes of healing and spiritual rebirth, like The Bleeding Woman, and of preaching and revelation, like The Road to Emmaus. KEYWORDS: gospel, transference, analytical psychology
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Reports on the topic "170111 Psychology of Religion"

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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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