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Journal articles on the topic 'Religiosité – Psychologie'

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Published: 1 June 2024

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1

Śliwak, Jacek, Michał Wiechetek, Beata Zarzycka, and Rafał P. Bartczuk. "The faces of religiosity in Poland." Roczniki Psychologiczne 20, no. 1 (2017): 21–29. http://dx.doi.org/10.18290/rpsych.2017.20.1-1en.

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2

Laudadio, Andrea. "Quali sono le differenze di personalitŕ tra credenti e non credenti?" RICERCHE DI PSICOLOGIA, no. 1 (December 2011): 95–124. http://dx.doi.org/10.3280/rip2010-001006.

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Numerosi sono i contributi internazionali che hanno affrontato il tema delle differenze di personalitŕ tra soggetti spirituali e religiosi, ma nessuno di questi studi č stato mai realizzato in Italia. A questo fine sono stati utilizzati due strumenti: il Big Five Questionnaire (Caprara, Barbaranelli, Borgogni, 1993) e la RAS - Scala di Atteggiamento Religioso (Laudadio, Baumgartner, D'Alessio,) somministrati ad un campione di 3019 soggetti (52,26% femmine) con etŕ media di 40 anni. Le analisi confermano una relazione tra le dimensioni di personalitŕ, religiositŕ e spiritualitŕ. L'analisi dei cluster evidenzia come i Religiosi siano piů Coscienziosi e Amichevoli ma meno Energici e Stabili Emotivamente rispetto agli altri due gruppi; questo risultato č in linea con quanto evidenziato da Saroglou (2002) al termine della sua meta-analisi. Sembrerebbero esistere numerose differenze di genere all'interno della relazione tra questi costrutti nonché alcune specificitŕ, forse imputabili alle caratteristiche proprie degli italiani relativamente alle dimensioni della spiritualitŕ e della religiositŕ.

3

Fridayanti, Fridayanti. "RELIGIUSITAS, SPIRITUALITAS DALAM KAJIAN PSIKOLOGI DAN URGENSI PERUMUSAN RELIGIUSITAS ISLAM." Psympathic : Jurnal Ilmiah Psikologi 2, no. 2 (February 5, 2016): 199–208. http://dx.doi.org/10.15575/psy.v2i2.460.

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The debate about the religiosity definition is still going on until now. The religion psychologist have not a consensus yet about the religiosity definitiont. It impacted in doubt about the use of the existing religiosity scale. Some attempts in explaining religiosity from the Islamic perspective has been done by some psychologists from the Islamic world. This article attempts to explain the cause of lacking consensus regarding the notion of religiosity through study on conception of religiosity in the West’s understanding, as well as efforts that have been made by the Islamic world in making the formulation regarding concept of the Islamic thought and traditions including criticisms and suggestions for further development of the notion religiosity to be used in the Muslim community.

4

Kaelber, Lutz. "REVIEW:"Religion und Religiosität Zwischen Theologie und Psychologie [Religion and Religiosity Between Theology and Psychology]" and "Religionspsychologie Heute [The Psychology of Religion Today]." International Journal for the Psychology of Religion 13, no. 2 (April 2003): 137–39. http://dx.doi.org/10.1207/s15327582ijpr1302_05.

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5

Berthold, Daniel, Jan Gramm, and Liane Hofmann. "Spiritualität und Religiosität in der Weiterbildung von Psychologen in Palliative Care." Spiritual Care 5, no. 1 (January 1, 2016): 17–24. http://dx.doi.org/10.1515/spircare-2016-0004.

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ZusammenfassungSpiritualität und Religiosität (S / R) gewinnen im psychotherapeutischen Bereich zunehmend an Bedeutung. In besonderem Maße gilt dies für den Anwendungsbereich Palliative Care. Unklar ist, inwieweit S / R bislang Gegenstand jener Weiterbildungen sind, die von Psychologen in Palliative Care typischerweise absolviert werden. Es wurden daher im Palliativbereich tätige Psychologen danach befragt, welche Aus- und Weiterbildungen sie durchlaufen haben, welchen Stellenwert S / R darin hatten und inwiefern dies ihren Bedürfnissen entsprach. Im Anschluss an eine Diskussion der Ergebnisse sollen abschließend Desiderate zukünftiger Entwicklungen aufgezeigt werden.

6

NASCIMENTO, Ananda Kenney da Cunha, and Marcus Túlio CALDAS. "Dimensão Espiritual e Psicologia: A Busca pela Inteireza." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, no. 1 (2020): 74–89. http://dx.doi.org/10.18065/rag.2020v26n1.7.

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This article aimed to research the spiritual dimension in psychology from the lines of thought of Viktor Emil Frankl, founder of Logotherapy and Existential Analysis, and Carl Gustav Jung, creator of Analytical Psychology. To do so, we use the bibliographic method, emphasizing the use of the works of the authors and more contemporary interpreters of these authors. Logotherapy excelled for showing to be a therapeutic method structured with goals, procedures and facilitating techniques specifics for the patient who experiences some kind of existential suffering to seek and find meaning. Analytical psychology has showed that the psychotherapy envisions favoring the individual's process of psychic development, that is, awareness of consciousness, through the approach of the ego-Self axis. In this context, it values the influence of the Imago Dei archetype at the collective and individual levels, and the conscious experience of religiosity. Therefore, we conclude that the ideas of Frankl and Jung show more approximations than distances in relation to philosophical influences, the understanding of the importance of the conscious experiences of the human being with religiosity and spirituality in search of integration, unity, and wholeness of his dimensions. Differing in the understanding of the foundation of the spiritual dimension in man.

7

T. Slowinski, Patrick. "Religiosity, Spirituality, and their Influence on Work-Life Choices in U.S. Online Graduate Psychology Programs." International Journal of Science and Research (IJSR) 12, no. 12 (December 5, 2023): 1542–51. http://dx.doi.org/10.21275/sr231220082049.

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8

Quigesi, Gianmarco, Claudia Russo, Ioana Zagrean, Francesca Danioni, and Daniela Barni. "La relazione tra valori personali e flourishing in adolescenza: il ruolo moderatore della religiosità." PSICOLOGIA DELLA SALUTE, no. 2 (June 2021): 100–116. http://dx.doi.org/10.3280/pds2021-002007.

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Il flourishing è stato concettualizzato, nell'ambito della psicologia positiva, come uno stato di benessere dell'individuo in cui trovano realizzazione sia la componente edonica (piacere le-gato a emozioni e sensazioni positive) sia quella eudaimonica (sviluppo e realizzazione delle potenzialità) del benessere. Rappresenta dunque, per molti aspetti, il funzionamento psicologi-co ottimale ed è per questo un importante indice di adattamento, soprattutto per gli adolescenti, i quali, in questa finestra temporale critica, devono affrontare numerosi compiti di sviluppo. Il presente studio si focalizza su alcuni possibili predittori individuali del flourishing, in partico-lare sulla religiosità e i valori personali. Esso prende in esame la relazione diretta fra i valori, operazionalizzati in accordo con la Teoria dei valori universali di Schwartz e il flourishing in un gruppo di 240 adolescenti italiani (66.5% ragazze, età media = 17.22, deviazione standard = 1.47), con lo scopo di analizzare se e come questa relazione sia moderata dal grado di religiosi-tà. I risultati hanno mostrato una relazione significativa, di direzione positiva, fra i valori dell'apertura al cambiamento e della conservazione con il flourishing. Inoltre, è emerso un ef-fetto moderatore della religiosità: ad alti livelli di religiosità, risulta significativo anche il legame fra i valori dell'autotrascendenza e il flourishing. I valori, dunque, in interazione con la religio-sità nel caso dell'autotrascendenza, contribuiscono al benessere dell'adolescente. Vengono discusse le implicazioni teoriche ed operative dei risultati.

9

Tokareva, Svetlana, and Vyacheslav Patrin. "Theistic Psychology as a Methodological Principle of the Study of Religious Experience." Logos et Praxis, no. 2 (September 2019): 5–13. http://dx.doi.org/10.15688/lp.jvolsu.2019.2.1.

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The article investigates the genesis of psychologism as a methodological basis for the study of religious experience. The authors show that the first experience of consistent applying psychologism for the purpose of radical criticism of religion was carried out by D. Hume, who reduced the religious experience to the emotional and mental nature of man. As a result, in the philosophy of Hume, the sphere of religious experiences was completely desacralized and the concepts making up the core of spiritual and religious-ethical life of man, such as "personality", "spiritual substance", "mystical experience" were declared meaningless. In the research of F. Schleiermacher the principle of psychology was used to identify the grounds of religiosity. According to Schleiermacher, the sacred is rooted in the very nature of man in the form of original, undifferentiated "religious feeling." The type of psychologism developed by Schleiermacher is theistic because it comes from the recognition of the ontological nature of the divine spark, which is initially presented in religious experience and is not brought into it by faith, a specific creed or metaphysics. According to Schleiermacher, it is not the higher mental functions and rational consciousness that are responsible for the feeling of belonging to God, but the prethought experience together with the psychosomatic structures that provide it. Thus, theistic psychology finds the primary elements of religiosity, components creating precognitive content experienced by the human sense of the sacred beyond the usual manifestations of religion, namely faith, thinking and behavior. Later, psychologism was criticized by representatives of phenomenology, who argued that mental phenomena can be recorded as a direct evidence beyond self-consciousness. This led to the formation within the phenomenology of religion of a new kind of psychologism – transcendental psychologism, representatives of which consider religious feeling as a unity of transcendental (categorical scheme of "the sacred") and psychological (religious experience as a mental phenomenon). The significance of theistic psychologism as a methodology for the analysis of religious experience lies in the fact that it, firstly, served as the basis for the formation of the phenomenology of religion as the leading direction of the study of religious experience and, secondly, opened the possibility of studying the universal psychosomatic basis of religious feeling. This basis can be distinguished by comparison and comparative analysis of descriptions obtained as a result of conscious self-observation of personal spiritual experience of representatives of different religions and spiritual practices.

10

Spira, Marcelle. "Religiosité ? laïcite ? douleur." Psychothérapies 24, no. 2 (2004): 101. http://dx.doi.org/10.3917/psys.042.0101.

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11

Unterrainer, Human Friedrich, and Andreas Fink. "Das Multidimensionale Inventar zum religiös-spirituellen Befinden (MI-RSB)." Diagnostica 59, no. 1 (January 2013): 33–44. http://dx.doi.org/10.1026/0012-1924/a000077.

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Das Multidimensionale Inventar zum religiös-spirituellen Befinden (MI-RSB) wurde im Rahmen eines interdisziplinären Forschungsprojekts von Klinischer Psychologie und Pastoraltheologie entwickelt. Ausgehend von einem multidimensional konzipierten Konstrukt des religiös-spirituellen Befindens werden dabei insgesamt sechs Bereiche der Befindlichkeit hinsichtlich des immanenten sowie des transzendenten Wahrnehmungsraums erfasst. Immanente Bereiche sind „Hoffnung immanent”, „Vergebung”, „Erfahrungen von Bedeutung und Sinn”. Im Hinblick auf den transzendenten Raum werden die Aspekte „Allgemeine Religiosität”, „Hoffnung transzendent”, und „Allverbundenheit” gemessen. Die sechs Subskalen aussummiert, geben auf einer globalen Ebene Aufschluss über das „religiös-spirituelle Befinden”. Das Verfahren wurde zunächst an einer Stichprobe von Studierenden einer ersten Qualitätsüberprüfung unterzogen und im Anschluss an einer Stichprobe aus der Allgemeinbevölkerung validiert. In weiterer Folge kam die Skala in zahlreichen weiteren Forschungsvorhaben zum Zusammenhang von Religiosität, Spiritualität und psychischer Gesundheit bzw. Krankheitsverarbeitung zur Anwendung. Auf dieser Grundlage werden in der vorliegenden Arbeit alters- und geschlechtsspezifische Normwerte auf der Basis einer für die österreichische Gesamtbevölkerung repräsentativen non-klinischen Stichprobe präsentiert.

12

Eckert, Robert M., and David Lester. "Altruism and Religiosity." Psychological Reports 81, no. 2 (October 1997): 562. http://dx.doi.org/10.2466/pr0.1997.81.2.562.

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13

Lester, David, and Joachim Wittkowski. "Religiosity and Pathology." Psychological Reports 85, no. 3 (December 1999): 834. http://dx.doi.org/10.2466/pr0.1999.85.3.834.

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14

Francis, Leslie J., and Paul R. Pearson. "Extraversion and Religiosity." Journal of Social Psychology 125, no. 2 (April 1985): 269–70. http://dx.doi.org/10.1080/00224545.1985.9922882.

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15

ECKERT, ROBERT M. "ALTRUISM AND RELIGIOSITY." Psychological Reports 81, no. 6 (1997): 562. http://dx.doi.org/10.2466/pr0.81.6.562-562.

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16

LESTER, DAVID. "RELIGIOSITY AND PATHOLOGY." Psychological Reports 85, no. 7 (1999): 834. http://dx.doi.org/10.2466/pr0.85.7.834-834.

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17

Lobato, Emilio J. C., Shadab Tabatabaeian, Morgan Fleming, Sven Sulzmann, and Colin Holbrook. "Religiosity Predicts Evidentiary Standards." Social Psychological and Personality Science 11, no. 4 (September 9, 2019): 546–51. http://dx.doi.org/10.1177/1948550619869613.

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Research shows that religious and nonreligious individuals have different standards of evidence for religious and scientific claims. Here, in a preregistered replication and extension of McPhetres and Zuckerman, participants read about an effect attributed to either a scientific or religious cause, then assessed how much evidence, in the form of successful replications, would be needed to confirm or to reject the causal claim. As previously observed, religious individuals exhibited a bias for believing religious claims relative to scientific claims, while nonreligious individuals were consistent in their standards of evidence across domains. In a novel extension examining standards of evidence with respect to failures of replication, we found that religious individuals were consistent across domains, whereas nonreligious individuals indicated a lower threshold for rejecting religious claims relative to scientific claims. These findings indicate asymmetries in the evaluation of claims based on the presence versus absence of supportive evidence.

18

Joseph, Stephen, and Christopher Alan Lewis. "The Francis Scale of Attitude towards Christianity: Intrinsic or Extrinsic Religiosity?" Psychological Reports 80, no. 2 (April 1997): 609–10. http://dx.doi.org/10.2466/pr0.1997.80.2.609.

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The present study tested the convergent validity of the Francis Scale of Attitude towards Christianity with measures of intrinsic and extrinsic religiosity. For 154 undergraduate students scores on Francis' scale were significantly associated .40 with scores on Intrinsic religiosity but not with scores on Personally Oriented Extrinsic religiosity ( r = .11) or Socially Oriented Extrinsic religiosity ( r = .05). These data suggest that the Francis scale might be viewed as a measure of intrinsic but not extrinsic religiosity.

19

Maltby, John. "Personality Correlates of Religiosity among Adults in the Republic of Ireland." Psychological Reports 81, no. 3 (December 1997): 827–31. http://dx.doi.org/10.2466/pr0.1997.81.3.827.

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This study examined the relationship between measures of personal religiosity (religious attitude, frequency of personal prayer), a measure of public religiosity (church attendance), and the Abbreviated form of the Revised Eysenck Personality Questionnaire among 216 adults in the Republic of Ireland. A significant negative correlation was found between scores on psychoticism and on the three measures of religiosity among men (religious attitude, –.36; frequency of personal prayer, –.40; and frequency of church attendance, –.30) and among women (religious attitude, –.40; frequency of personal prayer, –.47; and frequency of church attendance, –.31). No significant relationship was found between any of the religiosity measures and the other measures contained within the Eysenck scores. A further analysis of the data suggests that the relationship for measures of public religiosity with low psychoticism is only a facet of the relationship between public and personal religiosity. These findings add to a growing body of research which locates religiosity within the psychoticism dimension of Eysenck's model of personality and adds to prior suggestions that this approach is applicable only to personal aspects of religiosity.

20

ter Kuile, Hagar, and Thomas Ehring. "Predictors of changes in religiosity after trauma: Trauma, religiosity, and posttraumatic stress disorder." Psychological Trauma: Theory, Research, Practice, and Policy 6, no. 4 (2014): 353–60. http://dx.doi.org/10.1037/a0034880.

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21

Rife, Julie, and David Lester. "Religiosity and Psychological Disturbance." Psychological Reports 81, no. 3 (December 1997): 978. http://dx.doi.org/10.2466/pr0.1997.81.3.978.

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22

Roman, Raquel E., and David Lester. "Religiosity and Mental Health." Psychological Reports 85, no. 3_suppl (December 1999): 1088. http://dx.doi.org/10.2466/pr0.1999.85.3f.1088.

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23

Thorson, James A., and F. C. Powell. "Depression and Intrinsic Religiosity." Psychological Reports 95, no. 3 (December 2004): 1008. http://dx.doi.org/10.2466/pr0.95.3.1008-1008.

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A sample of 895 adults completed the Center for Epidemiological Studies–Depression scale and a test of intrinsic religious motivation. The correlation of –.06 between scores on the two scales was not significant.

24

THORSON, JAMES A. "DEPRESSION AND INTRINSIC RELIGIOSITY." Psychological Reports 95, no. 7 (2004): 1008. http://dx.doi.org/10.2466/pr0.95.7.1008-1008.

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25

BIEGEL, KENNETH. "RELIGIOSITY AND PSYCHOLOGICAL DISTURBANCE." Psychological Reports 67, no. 7 (1990): 874. http://dx.doi.org/10.2466/pr0.67.7.874-874.

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26

ROMAN, RAQUEL E. "RELIGIOSITY AND MENTAL HEALTH." Psychological Reports 85, no. 7 (1999): 1088. http://dx.doi.org/10.2466/pr0.85.7.1088-1088.

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27

ADAMOVOVÁ, Lucia. "WISE RELIGIOSITY: THE RELATIONSHIP BETWEEN RELIGIOSITY AND WISDOM MODERATED BY PERSONALITY TRAITS." Studia Psychologica 55, no. 3 (2013): 181–94. http://dx.doi.org/10.21909/sp.2013.03.634.

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28

Friedberg, Barbara A., and Robert D. Friedberg. "Locus of Control and Religiosity in College Students." Psychological Reports 56, no. 3 (June 1985): 757–58. http://dx.doi.org/10.2466/pr0.1985.56.3.757.

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This study examined the correlation between scores on locus of control and religiosity. Subjects completed the Adult Nowicki-Strickland Locus of Control Scale and a religiosity measure. I: was hypothesized that an internal locus of control would be related to high religiosity. The value of .05 indicated no correlation between locus of control and religiosity. Implications for research were discussed.

29

KELDAL, Gökay. "Beliren Yetişkinlerin Dindarlıkları ve Evlilik İnançları Arasındaki İlişkiler." Türk Psikolojik Danışma ve Rehberlik Dergisi 12, no. 65 (July 1, 2022): 248–61. http://dx.doi.org/10.17066/tpdrd.1138281.

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Bu çalışmanın amacı beliren yetişkinlerin dindarlıkları ile evliliğin önemi, evliliğin zamanlaması ve evliliğe hazır oluşları arasındaki ilişkileri incelemektir. Araştırmanın çalışma grubunu 434 bekâr beliren yetişkin oluşturmuştur. Verilerin analizinde hiyerarşik çoklu regresyon analizi tekniği kullanılmıştır. Dindarlık beliren yetişkinlerin evliliğin önemi, evliliğin zamanlaması ve evliliğe hazır oluşlarına ilişkin inançların anlamlı bir yordayıcısıdır. Yüksek düzeyde dindarlık evliliğe daha fazla önem vermeyle ilişkilidir. Yüksek düzeyde dindarlık daha erken yaşta evlenme beklentisiyle ilişkilidir. Yüksek düzeyde dindarlık daha fazla finansal hazır oluş, duygusal hazır oluş, kişiler arası ilişkilere hazır oluş, aile hayatı ve rollerine hazır oluş ve toplumsal sorumluluklara hazır oluş ile ilişkilidir.

30

Orathinkal, Jose, and Alfons Vansteenwegen. "Religiosity and Marital Satisfaction." Contemporary Family Therapy 28, no. 4 (August 12, 2006): 497–504. http://dx.doi.org/10.1007/s10591-006-9020-0.

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31

Ramonas, Arvydas. "Psichologinė religinių jausmų svarba Williamo Jameso požiūriu." Res Humanitariae 31 (January 3, 2024): 47–57. http://dx.doi.org/10.15181/rh.v31i0.2582.

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The article analyzes the theme of the psychology of religion by the American psychologist William James. It is treated in the context of the works of other pioneers of psychological science at that time. James saw positive sides in religiosity/faith: it is a stimulating factor in life, an integrating aspect of human maturation and even a fundamental factor in human spiritual hygiene. Without religion, it is difficult to achieve the meaning of life, and empirical science, in his opinion, was increasingly eroding the foundations of religion. Therefore, in search of a way out, he tried to create the so-called optimistic philosophy. James explained that a psychologist can be just as objectively interested in religious phenomena as in other everyday psychological matters. Psychology can study theological phenomena, but there is one limitation – psychological research is limited to the area of human feelings and will, which means that it does not study doctrinal questions of the Church institution. The sanctity provided by faith helps a person to gain psychological balance, opens new horizons of life, broadens horizons and gives hope for eternity.

32

Leszczensky, Lars, and Sebastian Pink. "Are Birds of a Feather Praying Together? Assessing Friends’ Influence on Muslim Youths’ Religiosity in Germany." Social Psychology Quarterly 83, no. 3 (August 12, 2020): 251–71. http://dx.doi.org/10.1177/0190272520936633.

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Muslim religiosity is often portrayed as a barrier to integration into secular societies, especially in Europe. Scholars suggest that religiously segregated networks reinforce Muslims’ religiosity and religious identification, but solid evidence is scarce. Based on longitudinal German data, we examined whether friendship networks influence Muslim youths’ religiosity. Using stochastic actor-oriented models, we also assessed whether religiosity in turn relates to friendship choices. We found that higher shares of Muslim friends neither increase Muslim youths’ religious identification nor their frequency of prayer, but they are associated with more frequent mosque attendance. Furthermore, Muslim youths assimilated their Muslim friends’ mosque attendance and frequency of prayer. Friends’ actual religious practices, rather than shared group membership, thus seems to shape individual religiosity. Finally, religiosity does not hamper interreligious friendships; it was unrelated to friendship choices. Results are similar for Christian youths, suggesting that these patterns are not unique to Muslims.

33

Kurklen, Robert, and Howard Kassinove. "Effects of Profanity, Touch, and Subject'S Religiosity on Perceptions of a Psychologist and Behavioral Compliance." Journal of Social Psychology 131, no. 6 (December 1991): 899–901. http://dx.doi.org/10.1080/00224545.1991.9924680.

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34

Lockhart, Alastair. "The ‘Parson’s Clinic’: Religion and Psychology at the Interwar Tavistock Clinic." History & Philosophy of Psychology 12, no. 2 (2010): 11–23. http://dx.doi.org/10.53841/bpshpp.2010.12.2.11.

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Edward Mapother dismissed the Tavistock Clinic as the ‘Parson’s Clinic’, an epithet which has some, but no particular, basis in the personal and institutional strands linking the Clinic to Christian religiosity, though the Clinic’s association with religion as presented in mainstream newspapers may explain the nickname’s pertinence. The prima facie integration of psychology and religion that was achieved at the Clinic, however, went deeper than personal factors or media coverage suggest. It had a working theoretical basis in a metaphysical framework which was inherited from philosophical idealism (and personalism in particular) via the psychologies of James Ward, G.F. Stout and William McDougall. The Tavistock practitioners, notably Hugh Crichton-Miller and James Arthur Hadfield, achieved the integration of psychology with religion by using a specifiable metaphysical system as a mediating discourse.

35

Güngör, Derya, Marc H. Bornstein, and Karen Phalet. "Religiosity, values, and acculturation." International Journal of Behavioral Development 36, no. 5 (June 26, 2012): 367–73. http://dx.doi.org/10.1177/0165025412448357.

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We address the understudied religious dimension of acculturation in acculturating adolescents who combine a religious Islamic heritage with a secularized Christian mainstream culture. The religiosity of 197 Turkish-Belgian adolescents was compared with that of 366 age-mates in Turkey (the heritage culture) and 203 in Belgium (the mainstream culture) and related to cultural values, acculturation orientations, and ethnic identification. Belgian adolescents showed lower and declining religiosity with age, whereas Turkish and Turkish-Belgian adolescents were more religious regardless of age. Acculturating adolescents reaffirmed religion as compared with monocultural adolescents in Turkey. Religious reaffirmation was related to cultural values of interdependence, heritage culture maintenance, and ethnic identification.

36

Watson, P. J., Jeanelle Folbrecht, Ronald J. Morris, and Ralph W. Hood. "Values, “Irrationality,” and Religiosity." Journal of Psychology and Theology 18, no. 4 (December 1990): 348–62. http://dx.doi.org/10.1177/009164719001800405.

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37

Reiland, Sarah, and Dean Lauterbach. "Effects of Trauma and Religiosity on Self-Esteem." Psychological Reports 102, no. 3 (June 2008): 779–90. http://dx.doi.org/10.2466/pr0.102.3.779-790.

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Self-esteem is often lower among persons who have experienced trauma, but religiosity may ameliorate these psychological effects. The purpose of this paper was to examine the relationships among religiosity, self-esteem, and childhood exposure to trauma, utilizing data from the National Comorbidity Survey, a large (N = 8,098) nationally representative population survey in the 48 contiguous states of the USA that assessed religious practices, self-esteem, and exposure to trauma. Exposure to trauma in childhood was assessed through self-report of presence or absence of childhood physical abuse, sexual abuse, or neglect. Religiosity was assessed as the sum of responses to 4 self-report items (religious service attendance, use of religion for comfort and guidance, and importance of religion). Self-esteem was assessed on 9 self-report items adapted from the Rosenberg Self-Esteem Scale. Analysis of variance compared scores for persons who reported exposure to childhood abuse and differed in the value they placed on various religious practices on self-esteem. Persons who reported physical abuse, sexual abuse, or neglect in childhood had significantly lower mean self-esteem than those who did not report these events. There was also a main effect for religiosity in a comparison of persons who reported childhood sexual abuse with those who reported none. The High Religiosity group had higher mean self-esteem than the Medium and Low Religiosity groups. There was a significant interaction as those who reported childhood sexual abuse had lower mean self-esteem than peers who reported none in the Low and Medium Religiosity groups. Mean self-esteem for those who reported childhood sexual abuse was comparable to that of those who reported none in the High Religiosity group.

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Chida, Yoichi, Andrew Steptoe, and Lynda H. Powell. "Religiosity/Spirituality and Mortality." Psychotherapy and Psychosomatics 78, no. 2 (2009): 81–90. http://dx.doi.org/10.1159/000190791.

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Patel, Cynthia J., Sarojini Ramgoon, and Zubeda Paruk. "Exploring Religion, Race and Gender as Factors in the Life Satisfaction and Religiosity of Young South African Adults." South African Journal of Psychology 39, no. 3 (September 2009): 266–74. http://dx.doi.org/10.1177/008124630903900302.

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We explored differences in religious and existential well-being, religiosity, and life satisfaction among university students across religion, race, and gender, by using an adapted version of the Spiritual Well-Being Scale (SWBS), the Religious Orientation Test (ROT), and the Satisfaction with Life Scale (SWLS). A convenience sample of 235 students participated in the study. The females ( n = 188) reported significantly higher levels of religiosity and religious well-being than the males ( n = 47). The white students (n = 43) were found to have lower religiosity levels than their black ( n = 59) and Indian ( n = 133) counterparts and higher life satisfaction scores than the black students. In the Indian sub-sample, the Muslim ( n = 24) as well as the Christian ( n = 29) students had higher levels of religiosity than the Hindu ( n = 80) students. The Christian (Indian) students had significantly higher religious well-being scores than the Hindu (Indian) students. In line with past research, the correlations between life satisfaction, religiosity, and religious well-being were significant. As scores on the SWLS increased, levels of religiosity and religious well-being also increased. The implications of the findings and the limitations of the study are discussed.

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Knotts, Tami L. "Relation between Employees' Religiosity and Job Involvement." Psychological Reports 93, no. 3 (December 2003): 867–75. http://dx.doi.org/10.2466/pr0.2003.93.3.867.

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While it has been argued that religion influences the meaning of work, few studies have empirically examined how employees' religiosity and job attitudes relate to one another. Specifically, this study investigated the relations among three religious orientations (intrinsic, extrinsic-personal, and extrinsic-social) and job involvement for 100 employees of a rehabilitation hospital in the southern United States. The respondents completed the 1989 Intrinsic/Extrinsic–Revised Scale and the 6-item version of the 1965 Job Involvement Scale. Correlation indicated a negative association between Intrinsic Religiosity and Job Involvement ( r = –.26, p < .05) and a positive one between Extrinsic-personal and Job Involvement ( r = .23, p < .05) for the total sample. When separated by religious affiliation, regression analyses indicated a significant positive relationship between scores on Extrinsic-personal Religiosity and in Job Involvement for Protestants ( B = .32, p < .01), but Intrinsic Religiosity was significantly negatively related to Job Involvement for non-Protestants ( B = –.35, p < .05). No relation was found between scores on Extrinsic-social Religiosity and Job Involvement for either group. These results suggest that employees' religiosity may influence work values in different ways for Protestant and non-Protestant workers.

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Fawcett, Jennifer, Vicki Andrews, and David Lester. "Religiosity and Attitudes about Abortion." Psychological Reports 87, no. 3 (December 2000): 980. http://dx.doi.org/10.2466/pr0.2000.87.3.980.

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Rokach, Ami, Jackie Chin, and Ami Sha'Ked. "Religiosity and Coping with Loneliness." Psychological Reports 110, no. 3 (June 2012): 731–42. http://dx.doi.org/10.2466/02.07.20.pr0.110.3.731-742.

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Loneliness is a universal experience which transcends age, sex, geography, and culture. Religion, and often one's religiosity, are known to affect one's approach to life, behaviour, and social involvement. The present, preliminary study aimed to explore whether coping with loneliness is influenced by one's religious observance. The present study focused on Israeli Jews. 250 participants identified themselves as Secular, Conservative, or Orthodox, by answering a 34-item yes/no questionnaire on loneliness. The three groups statistically significantly differed in their manner of coping with loneliness only on the Religion and Faith subscale, as hypothesized. Similar studies with people of other religious denominations could further highlight that issue.

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Menz, Robert L. "Differentiation, Religiosity, and the Family." American Journal of Pastoral Counseling 1, no. 2 (March 11, 1998): 71–74. http://dx.doi.org/10.1300/j062v01n02_06.

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Feldman, Joan, and John Rust. "Religiosity, Schizotypal Thinking, and Schizophrenia." Psychological Reports 65, no. 2 (October 1989): 587–93. http://dx.doi.org/10.2466/pr0.1989.65.2.587.

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The relationship between religiosity and the incidence of schizotypal thinking was investigated in a normal sample and in acute and chronic schizophrenic samples. The Rust Inventory of Schizotypal Cognitions was administered to measure schizotypal thinking, and two religiosity measures were developed. Religiosity had a significantly negative relationship with schizotypal thinking in normal subjects, while in schizophrenic patients the relationship was positive and significantly different. It is suggested that the process of existential growth of awareness in the normal development of religious belief, which is thought to be associated with schizotypal thinking, may have proceeded differently in persons suffering from schizophrenia.

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Jensen, Larry, and Janet Jensen. "Family Values, Religiosity, and Gender." Psychological Reports 73, no. 2 (October 1993): 429–30. http://dx.doi.org/10.2466/pr0.1993.73.2.429.

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This study investigated differences between men and women on perceptions of materialism, the importance of the family, and the traditional female role. It was hypothesized that highly religious women and men would respond in a similar manner with a lower value placed on materialism and higher values on importance to the family and traditional female roles. A questionnaire was administered to over 4,000 Protestant, Catholic, and LDS college students. Highly religious groups from each denomination endorsed less materialistic views and supported a more traditional female role; gender differences were greater in the group low on religiosity on the value of the family.

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Schmied, Lori A., and Karl J. Jost. "Church Attendance, Religiosity, and Health." Psychological Reports 74, no. 1 (February 1994): 145–46. http://dx.doi.org/10.2466/pr0.1994.74.1.145.

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Many studies have repotted a beneficial effect of church attendance on one's health. Little attempt has been made, however, to ascertain what aspect of the behavior might be responsible for the effect, so church attendance, religiosity, and health were examined in a sample of 174 graduate students (ages 19 to 69 years). Neither attendance nor religiosity was significantly associated in this sample with the frequency or seriousness of illness experienced over the previous 12-mo. period. These findings are discussed in relation to sample characteristics.

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FAWCETT, JENNIFER. "RELIGIOSITY AND ATTITUDES ABOUT ABORTION." Psychological Reports 87, no. 7 (2000): 980. http://dx.doi.org/10.2466/pr0.87.7.980-980.

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Jing, Xiaojuan. "Religiosity of Nonbelievers in China." Psychological Reports 115, no. 2 (October 2014): 618–26. http://dx.doi.org/10.2466/17.pr0.115c20z1.

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The religiosity of people describing themselves as ‘nonbelievers’ was explored in a Chinese sample. 578 students (310 women, 268 men; M age = 23.5 yr., SD = 3.3) participated in the study. The extent of religious beliefs was measured by the Religiosity subscale of the Social Axiom Survey (SAS). The results indicated that while nonbelievers generally neither believed nor disbelieved in the existence of a supreme being, they did believe that religion has some positive effects—providing a meaning to life as well as helping to keep moral standards. Religiosity in China seems to be a continuous and pluralized construct rather than a dichotomous concept.

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Zuckerman, Miron, Chen Li, and Ed Diener. "Religion as an Exchange System: The Interchangeability of God and Government in a Provider Role." Personality and Social Psychology Bulletin 44, no. 8 (April 12, 2018): 1201–13. http://dx.doi.org/10.1177/0146167218764656.

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An exchange model of religion implies that if a secular entity such as government provides what people need, they will be less likely to seek help from supernatural entities. Controlling for quality of life and income inequality (Gini), we found that better government services were related to lower religiosity among countries (Study 1) and states in the United States (Study 2). Study 2 also showed that during 2008-2013, better government services in a specific year predicted lower religiosity 1 to 2 years later. In both studies, a combination of better government services and quality of life was related to a particularly low level of religiosity. Among countries, government services moderated the relation between religiosity and two measures of well-being, such that religiosity was related to greater well-being only when government services were low. We discuss the relation between the exchange model and other theoretical approaches to religion.

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Vishkin, Allon, Shalom H. Schwartz, Pazit Ben-Nun Bloom, Nevin Solak, and Maya Tamir. "Religiosity and Desired Emotions: Belief Maintenance or Prosocial Facilitation?" Personality and Social Psychology Bulletin 46, no. 7 (January 6, 2020): 1090–106. http://dx.doi.org/10.1177/0146167219895140.

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We assessed how religiosity is related to desired emotions. We tested two competing hypotheses. First, religiosity could be associated with a stronger desire for emotions that strengthen foundational religious beliefs (i.e., more awe and gratitude and less pride). Second, religiosity could be associated with a stronger desire for emotions that promote prosocial engagement (e.g., more love and empathy and less anger and jealousy). Two cross-cultural studies supported the first hypothesis. Religiosity was related to desire for emotions that strengthen religious beliefs, but not to desire for socially engaging or socially disengaging emotions. These findings held across countries and across several different religions. A third study investigating the mechanisms of both hypotheses using structural equation modeling supported only the first hypothesis. This research extends prior work on desired emotions to the domain of religiosity. It demonstrates that the emotions religious people desire may be those that help strengthen their religious beliefs.