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Journal articles on the topic '170111 Psychology of Religion'

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Published: 10 December 2022
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1

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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2

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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3

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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4

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

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5

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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6

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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7

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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8

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

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9

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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10

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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11

Richards, Graham. "Psychology, Religion, and Spirituality." International Journal for the Psychology of Religion 21, no. 4 (September 28, 2011): 323–27. http://dx.doi.org/10.1080/10508619.2011.607418.

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12

Emmons, Robert A., and Raymond F. Paloutzian. "The Psychology of Religion." Annual Review of Psychology 54, no. 1 (February 2003): 377–402. http://dx.doi.org/10.1146/annurev.psych.54.101601.145024.

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13

Willows, David. "The Psychology of Religion." Theology 100, no. 798 (November 1997): 471–72. http://dx.doi.org/10.1177/0040571x9710000637.

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14

ACKLIN, MARVIN W. "The Psychology of Religion." American Journal of Psychiatry 142, no. 10 (October 1985): 1219. http://dx.doi.org/10.1176/ajp.142.10.1219.

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15

Fuller, Robert C. "Erikson, psychology, and religion." Pastoral Psychology 44, no. 6 (July 1996): 371–83. http://dx.doi.org/10.1007/bf02297799.

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16

Hood, Ralph W., and Joseph F. Byrnes. "The Psychology of Religion." Journal for the Scientific Study of Religion 24, no. 4 (December 1985): 449. http://dx.doi.org/10.2307/1386003.

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17

Hershberger, Paul J., and Nils G. Holm. "Scandinavian Psychology of Religion." Journal for the Scientific Study of Religion 28, no. 1 (March 1989): 101. http://dx.doi.org/10.2307/1387266.

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18

Haque, Amber. "The Psychology of Religion." American Journal of Islam and Society 18, no. 1 (January 1, 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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19

Gergen, Kenneth J. "Psychology as Humane Religion." Contemporary Psychology: A Journal of Reviews 38, no. 10 (October 1993): 1111. http://dx.doi.org/10.1037/032705.

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20

Edwards, Anthony. "Psychology, religion and spirituality." Social Psychological Review 5, no. 2 (August 2003): 89–91. http://dx.doi.org/10.53841/bpsspr.2003.5.2.89.

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21

Lewis, Christopher Alan. "Implicit Religion in the Psychology of Religion: What the (Psychology) Papers Say." Implicit Religion 8, no. 1 (April 2005): 64–78. http://dx.doi.org/10.1558/imre.2005.8.1.64.

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22

Malony, H. Newton. "Analogue Measures of Religion: Experimental Psychology of Religion Revisited." Irish Journal of Psychology 13, no. 3 (January 1992): 316–26. http://dx.doi.org/10.1080/03033910.1992.10557891.

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23

Matsushima, Kobo, Mariko Kimura, Shiho Imashiro, Shuhei Fujii, and Ilja Musulin. "Development of the Psychology of Religion (15): Frontier of the Psychology of Religion." Proceedings of the Annual Convention of the Japanese Psychological Association 82 (September 25, 2018): SS—026—SS—026. http://dx.doi.org/10.4992/pacjpa.82.0_ss-026.

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24

Parsons, William B. "On Mapping the Psychology and Religion Movement: Psychology as Religion and Modern Spirituality." Pastoral Psychology 59, no. 1 (March 28, 2009): 15–25. http://dx.doi.org/10.1007/s11089-009-0210-1.

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25

Belzen, Jacob A. "Psychology of religion: perspectives from cultural psychology." Mental Health, Religion & Culture 13, no. 4 (May 2010): 329–47. http://dx.doi.org/10.1080/13674670903415212.

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26

Myers, David. "Researching Religion." Contemporary Psychology: A Journal of Reviews 36, no. 5 (May 1991): 419–20. http://dx.doi.org/10.1037/029726.

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27

Hanson, Mark. "Encyclopedia of Psychology and Religion." Theological Librarianship 3, no. 2 (November 22, 2010): 57–59. http://dx.doi.org/10.31046/tl.v3i2.167.

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28

Pak, Jenny H. "Integrating Psychology, Religion, and Culture." Brill Research Perspectives in Religion and Psychology 2, no. 4 (December 10, 2020): 1–86. http://dx.doi.org/10.1163/25897128-12340006.

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Abstract Although science was originally broadly conceptualized as a systematic, rigorous activity to produce trustworthy knowledge, psychologists, those following the mainstream, adopted a single philosophy of science and strictly enforced natural science as the only proper “scientific” psychology. Qualitative research has been part of modern psychology from the beginning, but it was obscured for nearly a century as positivist epistemology came to dominate the field. Building culturally robust and intelligible theories capable of responding more effectively to complex problems faced by a rapidly changing world calls for openness in methodological diversity. Deeply rooted in a hermeneutic tradition, cultural psychology has challenged the appropriateness of seeking reductive knowledge because higher mental processes such as religious beliefs, values, and choices are bound by historical and cultural context. As greater interdisciplinary integration and methodological innovations are necessary to keep psychology of religion relevant, narrative inquiry has emerged as a promising integrative paradigm.
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29

Saroglou, Vassilis, and Adam B. Cohen. "Psychology of Culture and Religion." Journal of Cross-Cultural Psychology 42, no. 8 (September 2, 2011): 1309–19. http://dx.doi.org/10.1177/0022022111412254.

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In introducing this Special Issue we first consider six ways of thinking about how culture and religion relate to each other: Religion may be part of culture, constitute culture, include and transcend culture, be influenced by culture, shape culture, or interact with culture in influencing cognitions, emotions, and actions. Second, we present the major current trends of relevant research from cross-cultural psychology, social and cultural psychology, and comparative psychology of religion. Although diverging in methodologies, theoretical traditions, and research focus, these approaches complement each other in increasing our psychological understanding of the inter-relations between culture and religion. Finally, we present the papers of this special issue that offer theoretical advances, test new research hypotheses, and provide empirical evidence showing how cultural-level dimensions (from ecology and biology to ethnicity, family practices, and socio-economic factors) shape religion’s functioning at the individual and/or collective level with regard to key life domains.
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30

Kugelmann, Robert. "Intimacies of psychology and religion." Theory & Psychology 22, no. 4 (July 18, 2012): 535–37. http://dx.doi.org/10.1177/0959354311430737.

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31

Joseph, Stephen, P. Alex Linley, and John Maltby. "Positive psychology, religion, and spirituality." Mental Health, Religion & Culture 9, no. 3 (June 1, 2006): 209–12. http://dx.doi.org/10.1080/13694670600615227.

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32

Richardson, Frank C. "Psychology and Religion: Hermeneutic Reflections." Journal of Psychology and Theology 34, no. 3 (September 2006): 232–45. http://dx.doi.org/10.1177/009164710603400305.

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33

Damte, David. "V. Mamleev's psychology of religion." St.Tikhons' University Review 80 (December 31, 2018): 83–96. http://dx.doi.org/10.15382/sturi201880.83-96.

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34

Stenner, Paul. "Psychology, religion, and world loyalty." Journal of Theoretical and Philosophical Psychology 29, no. 2 (2009): 102–7. http://dx.doi.org/10.1037/a0017569.

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35

Brown, Kenneth. "Does Psychology of Religion Exist?" European Psychologist 10, no. 1 (January 2005): 71–73. http://dx.doi.org/10.1027/1016-9040.10.1.71.

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36

Wildman, Wesley J., Richard Sosis, Michael L. Spezio, and Joseph Bulbulia. "The Emerging Psychology of Religion." Religion, Brain & Behavior 5, no. 2 (March 6, 2015): 89–90. http://dx.doi.org/10.1080/2153599x.2015.1023489.

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37

Drennan, Michael. "Book Reviews: Psychology of Religion." Irish Theological Quarterly 68, no. 4 (December 2003): 402–3. http://dx.doi.org/10.1177/002114000306800412.

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38

Nielsen, Michael E. "Renaissance in Psychology of Religion." Contemporary Psychology: A Journal of Reviews 43, no. 4 (April 1998): 290–91. http://dx.doi.org/10.1037/001615.

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39

Dueck, Al, and Buxin Han. "Psychology of Religion in China." Pastoral Psychology 61, no. 5-6 (September 1, 2012): 605–22. http://dx.doi.org/10.1007/s11089-012-0488-2.

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40

Knight, Christopher. "Resurrection, religion and ?mere? psychology." International Journal for Philosophy of Religion 39, no. 3 (June 1996): 159–67. http://dx.doi.org/10.1007/bf00136247.

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41

Law, Ho. "Beyond the psychology of religion." Transpersonal Psychology Review 21, no. 1 (2019): 1–5. http://dx.doi.org/10.53841/bpstran.2019.21.1.1.

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42

Watts, Fraser. "Psychology, religion and the transpersonal." Transpersonal Psychology Review 20, no. 1 (2018): 15–22. http://dx.doi.org/10.53841/bpstran.2018.20.1.15.

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The relationships between psychology, religion and the transpersonal are difficult to clarify because of confusion and uncertainty about the key terms. ‘Religion’ is so diverse that there is no single essence of religion that is found in all its manifestations. The ‘transpersonal’ is also hard to define, one of the issues being that it is often defined largely in what it goes ‘beyond’ rather than what it is in itself. It is suggested that interest in the transpersonal has migrated out of religion and in some respects remains a quasi-religion. Finally there is often an ambiguity in how psychology should engage with religion, spirituality and the transpersonal, whether it should play the role of the detached observer or whether it should participate in what it is also studying. I suggest that it should do both and should integrate them as best it can, rather than choosing one over the other.
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43

v. Belzen, Jacob A. "Taboo Religion?" Zeitschrift für Psychologie / Journal of Psychology 217, no. 2 (January 2009): 85–94. http://dx.doi.org/10.1027/0044-3409.217.2.85.

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Taking the history of the psychology of religion as a case, two theses are presented: (1) Psychology has always been determined by a multitude of contextual factors, among them seemingly trivial ones such as “market” and “fashion,” and (2) research on its history readily turns into critical reflection on contemporary psychology. Psychology of religion is discussed as a subdiscipline of psychology at large, and it is pointed out that it is both a field of application of psychology in general and a part of theoretical psychology. To explain the lack of institutionalization of this subdiscipline in Germany, a comparison is made with the neighboring country of the Netherlands (where institutionalization has been remarkable). It is claimed that work on the history of psychology is necessary for the development of psychology itself and that if it is to make an impact within psychology it should not be left to professional historians without training in psychology.
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44

Stausberg, Michael. "The psychology of religion/spirituality and the study of religion." Religion, Brain & Behavior 5, no. 2 (April 3, 2014): 147–57. http://dx.doi.org/10.1080/2153599x.2014.891251.

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45

Hill, Peter C. "Giving Religion Away: What the Study of Religion Offers Psychology." International Journal for the Psychology of Religion 9, no. 4 (April 1999): 229–49. http://dx.doi.org/10.1207/s15327582ijpr0904_1.

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46

Tarakeshwar, Nalini, Jeffrey Stanton, and Kenneth I. Pargament. "Religion." Journal of Cross-Cultural Psychology 34, no. 4 (July 2003): 377–94. http://dx.doi.org/10.1177/0022022103034004001.

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47

Jones, James W. "Religion, Health, and the Psychology of Religion: How the Research on Religion and Health Helps Us Understand Religion." Journal of Religion and Health 43, no. 4 (December 2004): 317–28. http://dx.doi.org/10.1007/s10943-004-4299-3.

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48

van Uden, Marinus, and Jos Pieper. "Clinical Psychology of Religion: A Training Model." Archive for the Psychology of Religion 25, no. 1 (January 2003): 155–64. http://dx.doi.org/10.1163/157361203x00110.

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In this paper we will show you a part of a course “Clinical Psychology of Religion” that has been developed in the Netherlands for introducing mental health professionals in the field of clinical psychology of religion. Clinical psychology of religion applies insights from general psychology of religion to the field of the clinical psychologist. Clinical psychology of religion can be defined as that part of the psychology of religion dealing with the relation between religion, worldview and mental health. Like the clinical psychologist, the clinical psychologist of religion deals with psychodiagnostics and psychotherapy, but concentrates on the role religion or worldview plays in mental health problems. The relation between religion and mental health has been a subject for study since the start of the psychology of religion at the end of the last century. A number of authors have elaborated on the ways in which religion can be beneficial or detrimental to psychological health. In recent research we have found that there is a great need among psychotherapists to become better equipped in this field.
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49

G. Leathers, Charles, and J. Patrick Raines. "Veblen's evolutionary economics of religion and the evolutionary psychology of religion." International Journal of Social Economics 41, no. 2 (January 7, 2014): 146–61. http://dx.doi.org/10.1108/ijse-02-2013-0045.

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Purpose – Because belief in a supernatural agent with extraordinary power is rooted in psychology, Veblen's instinct psychology was the essential basis for his evolutionary economics of religion. The innate behavioral traits that Veblen called instincts in human nature are now recognized in evolutionary psychology as domain-specific mechanism that evolved as adaptations to enable human survival and reproduction. The authors aim to explain how the modern evolutionary psychology of religion provides a modern psychological basis for Veblen's evolutionary economics of religion. Design/methodology/approach – First, the authors review how Veblen's theory of an evolved human nature of instincts was applied to explain the origins of religion in primitive societies and remained a resilient force despite evolutionary erosion of institutional religion as science advanced. Second, the authors note how evolutionary psychology explains the origins of religion in terms of the functioning of domain-specific psychological mechanisms that evolved as adaptations for purposes other than religion. Findings – The similarities between Veblen's instinct psychology and the explanation of religion as by-products of domain-specific psychological mechanisms are sufficient to allow the conclusion that the evolutionary psychology of religion provides a modern psychological basis for Veblen's evolutionary economics of religion. Originality/value – An evolutionary economics of religion has a great social value if it provides credible explanations of both the origins of religious belief and innate tendency for religious belief to continue even as science refutes elements of religious doctrines. With a modern psychological basis, Veblen's evolutionary economics of religion accomplishes that purpose.
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50

Lester, David. "Religion and Suicide." Psychological Reports 78, no. 3_suppl (June 1996): 1090. http://dx.doi.org/10.2466/pr0.1996.78.3c.1090.

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Suicide rates, but not homicide rates, for nations of the world in 1980 were associated with the percentages of Muslims and Roman Catholics, but use of statistical controls for economic development eliminated the associations.
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