Academic literature on the topic 'Religiousness in art'
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Journal articles on the topic "Religiousness in art"
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Afraa Abdelarzaq Algian, Afraa Abdelarzaq Algian. "Religiousness, Problems and counseling needs and its relationship with psychological well-being among Elderly." journal of king abdulaziz university arts and humanities 27, no. 4 (April 4, 2019): 99–119. http://dx.doi.org/10.4197/art.27-4.4.
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The aim of this current study is to identify the relationship between psychological well-being, Religiousness, and Problems and counseling needs to Elderly . As well as the differences between males and females in psychological well-being, Religiousness, and Problems and counseling needs. also the differences between the high level of education and the low level of education in all variables. This study includes a sample of Elderly (N= 100) (45male and 55female). researchers used psychological psychological well-being Scale, Religiousness Scale, and The List of Problems and counseling needs. the results showed that there is a relation between psychological well-being, Religiousness, and Problems and counseling needs to Elderly, and there is different between males and females in all variables, and different between the high level of education and the low level of education.
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Kuuva, Sari. "Religious and spiritual motifs in the art of the patients of Nikkilä Hospital." Approaching Religion 11, no. 1 (March 20, 2021): 135–55. http://dx.doi.org/10.30664/ar.98057.
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This article focuses on religiousness and spirituality in the art works of psychiatric patients of Nikkilä Hospital, Finland. The pictures analysed here belong to a collection held at the Helsinki City Museum and they were made during the twentieth century. The theoretical frame of the study is a cultural study of mental health. The collection is approached as presenting a specific kind of imagery which has connections not only to the personal history and diagnoses of the patients; their cultural context and hospital environment is also taken into account. The religiousness and spirituality of the Nikkilä collection are also compared with outsider art and examples of art history internationally.
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Elsner, John. "Image and ritual: reflections on the religious appreciation of classical art." Classical Quarterly 46, no. 2 (December 1996): 515–31. http://dx.doi.org/10.1093/cq/46.2.515.
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It is a cliché that most Greek art (indeed most ancient art) was religious in function. Yet our histories of Classical art, having acknowledged this truism, systematically ignore the religious nuances and associations of images while focusing on diverse arthistorical issues from style and form, or patronage and production, to mimesis and aesthetics. In general, the emphasis on naturalism in classical art and its reception has tended to present it as divorced from what is perceived as the overwhelmingly religious nature of post-Constantinian Christian art. The insulation of Greek and Roman art from theological and ritual concerns has been colluded in by most historians of medieval images. Take for instance Ernst Kitzinger's monographic article entitled ‘The Cult of Images in the Age before Iconoclasm’. Despite its title and despite Kitzinger's willingness to situate Christian emperor worship in an antique context, this classic paper contains nothing on the Classical ancestry of magical images, palladia and miracle-working icons in Christian art. There has been the odd valiant exception (especially in recent years), but in general it is fair to say that the religiousness of antiquity's religious art is skirted by the art historians and left to the experts on religion.
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Dimeo, Carlos. "Arte Popular, Arte Ingenuo y Arte Figurativo en la obra pictórica de Bárbaro Rivas." Sztuka Ameryki Łacińskiej 3 (2013): 139–58. http://dx.doi.org/10.15804/sal201306.
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Bárbaro Rivas (1893–1967) is considered to be the first ‘primitivist’ and ‘figurativist’ in Venezuela. Local and ludic elements create the central axis of popular and figurative Venezuelan art transformation from the late 19th to the mid-20th century. It was when a sign in painting was redefined – resignified and became an element binding main forms of popular art, reality of artist’s world, simplicity of life transformed into an idea of primitivism. Like other artists of his times (Armando Reverón), Bárbaro Rivas derived his art from life of local society and his own experience. His art is marked with autobiographical elements, which constitute a borderline between common sense and madness. Presented world is permeated with religiousness, magic and superstitions. In visualization, it is important to present reality from a double perspective; his artworks contain twoand three-dimensional grounds embraced in a single depiction. Plastic poetics of Bárbaro Rivas contains contradictory elements, inconsistent prima facie, yet containing in their nature rudimentary elements rooted in popular imagination, religious beliefs, etc. The world, being a mixture of elements, becomes a peculiar metisage expressed through the simplicity of primitivism, in the context of searching and describing new worlds and experience. This article aims not only at explaining how Venezuelan artist imagines and plans his art, but also at describing his approach to popular and local elements in Venezuela, which then spread across the whole Latin America as a form of artistic expression.
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Stoicescu, Andreea. "Sacred Art Between Tradition and Personal Expression: The Orthodox Icon and Artistical Transgressions of the Canon." Diakrisis Yearbook of Theology and Philosophy 4 (May 31, 2021): 61–78. http://dx.doi.org/10.24193/diakrisis.2021.5.
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The aim of this article is to present a personal reflection regarding the theoretical/philosophical relation between the generally accepted theological grounding of icon painting and other contemporary artistical endeavours to integrate the religious feeling – of Christian-Orthodox inspiration. This reflection is based on a mixture of ideas from different thought-frameworks which have as common ground the need for speculating on issues such as ‘tradition understanding’, ‘personal expression’, ‘art and religiousness’, exactly those key-themes that are constituting the fundamental threads of my argumentation. Hence, my appeal to authors like Lucian Blaga, Leonid Uspensky, Martin Heidegger, Paul Evdochimov, and Christos Yannaras. The point of departure for my study is the powerful and unavoidable conflict between the need for personal artistic interpretations of religious themes – expressed through contemporary artistic techniques and the application of contemporary metaphysical modelings – and the need for attaching oneself to an ‘authentic’ tradition of religious experience and to a community with deep roots in history. My all-round thesis is that this conflict cannot be, at least, clarified by choosing, from the artistic point of view, between two extremes: contemporary secular art on the one hand, and sacred, canonical art on the other hand, but by finding conceptual common pathways.
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Latif, Abdul. "KISAH PEMBANGKANGAN IBLIS DALAM AL-QURAN." ALQALAM 34, no. 1 (June 30, 2017): 165. http://dx.doi.org/10.32678/alqalam.v34i1.739.
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This paper aims to show the stylistics of devil’s disobedience story in Al-Quran . There are seven stories in seven chapters of al-Quran which talk over devil’s disobedience story. This stylistics of devil’s disobedience narratives is analysed by the observation of al-Quran stories within stylistics frame. There were four stylistics which the writer found in this paper. First, the stylistics of this story used four exposure techniques, they were a story began by climax scene, a story began with no preface, a story described by human imagination involve, and a story with insertion of religiousness advices. Second, presentation of story’s elements in this story served all of elements within a story, they were prominent figure, phenomenon, and dialogue. Third, there were three kinds of repetition happened in this story, they were a repetition of story line with the different character, a repetition of story with the different chronology, and a repetition of story with the different language style. Fourth, the art of story description in this story could arouse our mind and psychomotor. Keywords: Stylistics, Devil’s Disobedience Story, Seven Stories
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Toussaint, Loren L., Justin C. Marschall, and David R. Williams. "Prospective Associations between Religiousness/Spirituality and Depression and Mediating Effects of Forgiveness in a Nationally Representative Sample of United States Adults." Depression Research and Treatment 2012 (2012): 1–10. http://dx.doi.org/10.1155/2012/267820.
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The present investigation examines the prospective associations of religiousness/spirituality with depression and the extent to which various dimensions of forgiveness act as mediating mechanisms of these associations. Data are from a nationally representative sample of United States adults who were first interviewed in 1998 and reinterviewed six months later. Measures of religiousness/spirituality, forgiveness, and various sociodemographics were collected. Depression was assessed using the Composite International Diagnostic Interview administered by trained interviewers. Results showed that religiousness/spirituality, forgiveness of oneself and others, and feeling forgiven by God were associated, both cross-sectionally and longitudinally, with depressive status. After controlling for initial depressive status, only forgiveness of oneself and others remained statistically significant predictors of depression. Path analyses revealed that religiousness/spirituality conveyed protective effects, prospectively, on depression by way of an indirect path through forgiveness of others but not forgiveness of oneself. Hence, forgiveness of others acts as a mechanism of the salutary effect of religiousness/spirituality, but forgiveness of oneself is an independent predictor. Conclusions regarding the continued development of this type of research and for the treatment of clients with depression are offered.
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Shariff, Azim F., Adam B. Cohen, and Ara Norenzayan. "The Devil's Advocate: Secular Arguments Diminish both Implicit and Explicit Religious Belief." Journal of Cognition and Culture 8, no. 3-4 (2008): 417–23. http://dx.doi.org/10.1163/156853708x358245.
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AbstractThe religion-science debate has heated up in recent years, with polemical arguments on both side decrying the other. Given that the dominant view is of religiousness as a relatively fixed personality trait, all of this furor seems excessive. Interested in just how malleable religiousness is, we exposed half of our participants to an argument against the existence of God by Richard Dawkins. Those exposed to Dawkins' arguments showed lower self-reported religiousness, as well as less implicit association between religion and truth. These results demonstrate the flexibility of trait religiousness.
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Ruiz, Pedro. "Spirituality and Religiousness and Alcohol/Other Drug Problems: Treatment and Recovery Perspectives." Addictive Disorders & Their Treatment 7, no. 1 (March 2008): 51–52. http://dx.doi.org/10.1097/adt.0b013e318159f939.
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Ziemba, Antoni. "Mistrzowie dawni. Szkic do dziejów dziewiętnastowiecznego pojęcia." Porta Aurea, no. 19 (December 22, 2020): 35–56. http://dx.doi.org/10.26881/porta.2020.19.01.
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In the first half of the 19th century in literature on art the term ‘Old Masters’ was disseminated (Alte Meister, maître ancienns, etc.), this in relation to the concept of New Masters. However, contrary to the widespread view, it did not result from the name institutionalization of public museums (in Munich the name Alte Pinakothek was given in 1853, while in Dresden the Gemäldegalerie Alte Meister was given its name only after 1956). Both names, however, feature in collection catalogues, books, articles, press reports, as well as tourist guides. The term ‘Old Masters’ with reference to the artists of the modern era appeared in the late 17th century among the circles of English connoisseurs, amateur experts in art (John Evelyn, 1696). Meanwhile, the Great Tradition: from Filippo Villani and Alberti to Bellori, Baldinucci, and even Winckelmann, implied the use of the category of ‘Old Masters’ (antico, vecchio) in reference to ancient: Greek-Roman artists. There existed this general conceptual opposition: old (identified with ancient) v. new (the modern era).
An attempt is made to answer when this tradition was broken with, when and from what sources the concept (and subsequently the term) ‘Old Masters’ to define artists later than ancient was formed; namely the artists who are today referred to as mediaeval and modern (13th–18th c.). It was not a single moment in history, but a long intermittent process, leading to 18th- century connoisseurs and scholars who formalized early-modern collecting, antiquarian market, and museology.
The discerning and naming of the category in-between ancient masters (those referred to appropriately as ‘old’) and contemporary or recent (‘new’) artists resulted from the attempts made to systemize and categorize the chronology of art history for the needs of new collector- and connoisseurship in the second half of the 16th and in the 17th century. The old continuum of history of art was disrupted by Giorgio Vasari (Vite, 1550, 1568) who created the category of ‘non-ancient old’, ‘our old masters’, or ‘old-new’ masters (vecchi e non antichi, vecchi maestri nostri, i nostri vecchi, i vecchi moderni). The intuition of this ‘in-between’ the vecchi moderni and maestri moderni can be found in some writers-connoisseurs in the early 17th (e.g. Giulio Mancini). The Vasarian category of the ‘old modern’ is most fully reflected in the compartmentalizing of history conducted by Carel van Mander (Het Schilder-Boeck, 1604), who divided painters into: 1) oude (oude antijcke), ancient, antique, 2) oude modern, namely old modern; 3) modern; very modern, living currently. The oude modern constitute a sequence of artists beginning with the Van Eyck brothers to Marten de Vosa, preceding the era of ‘the famous living Netherlandish painters’.
The in-between status of ‘old modern’ was the topic of discourse among the academic circles, formulated by Jean de La Bruyère (1688; the principle of moving the caesura between antiquité and modernité), Charles Perrault (1687–1697: category of le notre siècle preceded by le siècle passé, namely the grand masters of the Renaissance), and Pellegrino Antonio Orlandi writing from the position of an academic studioso for connoisseurs and collectors (Abecedario pittorico, 1704, 1719, 1733, 1753; the antichimoderni category as distinct from the i viventi).
Together with Christian von Mechel (1781, 1783) the new understanding of ‘old modernity’ enters the scholarly domain of museology and the devising of displays in royal and ducal galleries opened to the public, undergoing the division into national categories (schools) and chronological ones in history of art becoming more a science (hence the alte niederländische/deutsche Meister or Schule). While planning and describing painterly schools at the Vienna Belvedere Gallery, the learned historian and expert creates a tripartite division of history, already without any reference to antiquity, and with a meaningful shift in eras: Alte, Neuere, and lebende Meister, namely ‘Old Masters’ (14th–16th/17th c.), ‘New Masters’ (Late 17th c. and the first half of the 18th c.), and contemporary ‘living artists’. The Alte Meister ceases to define ancient artists, while at the same time the unequivocally intensifying hegemony of antique attitudes in collecting and museology leads almost to an ardent defence of the right to collect only ‘new’ masters, namely those active recently or contemporarily. It is undertaken with fervour by Ludwig Christian von Hagedorn in his correspondence with his brother (1748), reflecting the Enlightenment cult of modernité, crucial for the mental culture of pre-Revolution France, and also having impact on the German region. As much as the new terminology became well rooted in the German-speaking regions (also in terminology applied in auction catalogues in 1719–1800, and obviously in the 19th century for good) and English-speaking ones (where the term ‘Old Masters’ was also used in press in reference to the collections of the National Gallery formed in 1824), in the French circles of the 18th century the traditional division into the ‘old’, namely ancient, and ‘new’, namely modern, was maintained (e.g. Recueil d’Estampes by Pierre Crozat), and in the early 19th century, adopted were the terms used in writings in relation to the Academy Salon (from 1791 located at Louvre’s Salon Carré) which was the venue for alternating displays of old and contemporary art, this justified in view of political and nationalistic legitimization of the oeuvre of the French through the connection with the tradition of the great masters of the past (Charles-Paul Landon, Pierre-Marie Gault de Saint-Germain).
As for the German-speaking regions, what played a particular role in consolidating the term: alte Meister, was the increasing Enlightenment – Romantic Medievalism as well as the cult of the Germanic past, and with it a revaluation of old-German painting: altdeutsch. The revision of old-German art in Weimar and Dresden, particularly within the Kunstfreunde circles, took place: from the category of barbarism and Gothic ineptitude, to the apology of the Teutonic spirit and true religiousness of the German Middle Ages (partic. Johann Gottlob von Quandt, Johann Wolfgang von Goethe). In this respect what actually had an impact was the traditional terminology backup formed in the Renaissance Humanist Germanics (ethnogenetic studies in ancient Germanic peoples, their customs, and language), which introduced the understanding of ancient times different from classical-ancient or Biblical-Christian into German historiography, and prepared grounds for the altdeutsche Geschichte and altdeutsche Kunst/Meister concepts. A different source area must have been provided by the Reformation and its iconoclasm, as well as the reaction to it, both on the Catholic, post-Tridentine side, and moderate Lutheran: in the form of paintings, often regarded by the people as ‘holy’ and ‘miraculous’; these were frequently ancient presentations, either Italo-Byzantine icons or works respected for their old age. Their ‘antiquity’ value raised by their defenders as symbols of the precedence of Christian cult at a given place contributed to the development of the concept of ‘ancient’ and ‘old’ painters in the 17th–18th century.
Dissertations / Theses on the topic "Religiousness in art"
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Cavalcanti, Ana Elizabeth Lisboa Nogueira. "Expressões de religiosidade na arte contemporânea." Universidade Católica de Pernambuco, 2009. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=190.
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The aim of the present study was to discuss the issue of religiousness in contemporary art, addressing the topic from the standpoint of significant experiences and different positions based on data gathered from three visual artists from the state of Pernambuco (Brazil): Luciano Pinheiro, Montez Magno and Renato Valle. The choice of these names was due to their artistic value on a national and international level as well as their previous statements on the issue and the messages often expressed in their respective work, revealing a connection between religiousness and art. Religiousness is considered here as multifaceted and nomadic, whereas art is considered the expression of a personal need to reveal what is most profound in the human being. Data were gathered from semi-structured interviews. The artists recognize that religiousness is strongly present in some of their works of art. They believe that religion currently exhibits a plural, fragmented and syncretic from and has undergone changes due to globalization, which has led to an accentuated individualism and the emergence of hybrid religions adapted to individual taste. The present study allows merely an initial glance at the topic. Further studies are needed in order to elucidate all aspects involved in such a complex issue.Pensar o tema Expressões de Religiosidade na Arte Contemporânea, a partir de dados coletados com os artistas plásticos pernambucanos Luciano Pinheiro, Montez Magno e Renato Valle constitui o escopo deste trabalho, como uma forma de abordar a questão a partir de vivências significativas e diferentes posicionamentos. A escolha desses nomes equivaleu ao reconhecimento de seu valor artístico, em nível nacional e internacional, por seus pronunciamentos anteriores sobre o tema e pelas mensagens muitas vezes expressas nas respectivas obras, revelando uma ligação com o tema religiosidade e arte. A religiosidade aqui pensada como. multifacetada, nômade, a arte sendo a expressão de uma necessidade pessoal de revelar o que vai no mais profundo do ser. Os dados foram coletados em entrevista semiestruturada. Nas entrevistas, os artistas reconhecem que a religião e a religiosidade estão fortemente presentes em algumas de suas obras. Consideram que a religião, em nossos dias, se apresenta de forma plural, fragmentada e sincrética, e sofre muitas modificações por conta da globalização, que provocou um acentuado individualismo, fazendo surgir religiões híbridas para se adaptar ao gosto de cada um. Este trabalho permite apenas um vislumbre inicial do assunto, sendo necessário realizar novos estudos, a fim de elucidar todos os aspectos envolvidos em tão complexa problemática.
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Gabhart, Elizabeth Anne. "Religiousness and Spirituality: How Are They Related to Moral Orientations?" Thesis, University of North Texas, 2017. https://digital.library.unt.edu/ark:/67531/metadc1011767/.
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This dissertation examines correlations between religiousness and spirituality, to moral orientations using moral foundations theory as a framework. Using the 2012 Measuring Morality dataset, which provides a representative sample of the population of the United States, I create linear regressions which test associations between religiousness, spirituality, and each of the five moral foundations ((harm/care, fairness, in-group loyalty, respect for authority, and purity). I find that religiousness is negatively associated with concern for harm, and positively associated with respect for authority, a finding which implies that the moral behavior of religious people is rooted in respect for authority more than in any other moral concern. Spirituality is positively associated with concern for fairness. The implications of all findings are discussed, as well as limitations and recommendations for future research.
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Holmes, Christopher Joseph. "Differing Religious Motivations are associated with Adolescent Health Behavior through Self-regulation." Thesis, Virginia Tech, 2014. http://hdl.handle.net/10919/78113.
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Previous literature has widely demonstrated the physical and mental benefits of religiousness. However, how religiousness benefits health is not as well known. It has been proposed that self-regulation is the linking mechanism and the current study sought to confirm this theory. Furthermore, religious motivation has been found to have differential effects on a variety of outcomes. The current study hypothesized that higher identification as religious motivation is linked to higher health-promoting behavior and lower health-risk behavior through higher self-regulation, which was composed of behavioral, emotional, and cognitive regulation. It was also hypothesized that higher introjection as religious motivation is linked to lower health-promoting behavior and higher health-risk behavior through lower self-regulation. The current sample included 220 adolescents (mean age = 15 years, 55% male) and their primary caregivers. This study's findings clarified that the motivation to be religious is critical when considering health benefits as it predicts health outcomes distinctly from only religiousness in general and self-regulation mediates this relation. Specifically, higher identification was related to higher self-regulation and subsequently lower health-risk behavior, whereas introjection was linked to lower self-regulation and subsequently higher health-risk behavior. However, when health-promoting behaviors, such as exercise or brushing teeth, were considered, the relation did not exist. In addition, non-significant interaction effects between identification and introjection indicated that these effects are only additive in nature. The current findings are particularly important by providing information about protective factors for risk taking behavior during adolescence, a developmental period associated with greater risk taking behavior.Master of Science
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Rose, Eric D. "Why is it more distressing to have unwanted thoughts of aggression when you are religious?" Case Western Reserve University School of Graduate Studies / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=case1275666778.
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Gnadt, Bonnie. "Religiousness, current substance use, and early risk indicators for substance abuse and dependence among nursing students." Thesis, University of North Texas, 2004. https://digital.library.unt.edu/ark:/67531/metadc4661/.
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The purposes of this study were to examine the prevalence of current substance use and early risk indicators for substance abuse and dependence, and to investigate the relationships among religiousness, current substance use, and early risk indicators among nursing students at seven Seventh-day Adventist colleges. Data for this descriptive study were collected through Efinger's Alcohol Risk Survey (EARS) (Efinger, 1984), the CAGE Questionnaire ( Ewing , 1984), and the Intrinsic/Extrinsic-Revised Scale (Gorsuch & McPherson, 1989). Participants were 241 nursing students enrolled in their first year of nursing courses at seven colleges and universities located across the United States . Findings indicated that 42% of students scored higher than the EARS mean; 24% reported current substance use; and 15% scored in the probable abuse/dependence category of CAGE. Students who reported current substance use and those scoring in the probable substance abuse/dependence category were significantly more likely to score above the EARS median. Intrinsic religiousness demonstrated a significant inverse relationship with current substance use. Significantly lower rates of current substance use were associated with higher rates of attendance at religious services. Respondents who indicated that their religion prohibited alcohol consumption reported significantly lower rates of current substance use than those who answered "No" or "I don't know" to their religion's prohibition of alcohol consumption. A substantial number of nursing students were found to have high numbers of early risk indicators for substance abuse and dependence that warrant intervention. The majority of students who scored in the probable substance abuse/dependence category also had higher EARS scores, thereby increasing their risk for substance impairment. Religious variables appear to have had a mediating influence on current substance use with this sample. Prevention programs should be aimed at risks that are modifiable, thus enabling students to make healthy decisions about using substances.
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Wilson, Dwain R. "The Affects of Religiosity on Anomie." Thesis, University of North Texas, 1996. https://digital.library.unt.edu/ark:/67531/metadc278721/.
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This study explores the relationship between religion and anomie. The theoretical framework of Durkheim and Merton was used to suggest the hypothetical relationship between the two variables: as religiosity increases, anomie decreases. A secondary analysis was conducted using the 1991 General Social Survey (GSS). The GSS is one of the largest annual surveys conducted by the National Opinion Research Center. There were 1517 adult respondents composing the 1991 cross-national sample. Questions measuring both the belief and action dimensions of religion were used to measure respondents' level of religiosity. Questions from the Srole Scale of Anomia were used to measure respondents' level of anomia. Durkheim's theory that religion functions to integrate individuals into the larger society and therefore diminish levels of anomie was not supported with this data. While the lack of significant findings did not support the theory, neither did it disprove it. The hypothetical inverse relationship between class and anomie was supported with this data. Another hypothetical relationship, that of the most religious, women experience less anomie than men, was also not supported due to the lack of a significant relationship among the primary variables. Continued use of comprehensive and large scale surveys such as the General Social Survey is crucial. This research suggests the need for further testing of these hypotheses using more elaborate measures.
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Harvey, Michelle B. "Development and Psychometric Validation of the State-Trait Spirituality Inventory." Thesis, University of North Texas, 2004. https://digital.library.unt.edu/ark:/67531/metadc4609/.
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The present study contributes to the widening body of spirituality research by conceptualizing it as a state-trait construct. A new measure of spirituality, the State-Trait Spirituality Inventory (STSI), was created and validated according to psychometric methods of test construction. In its current form, the STSI contains seven state spirituality items and six trait spirituality items. A thorough review of the literature identified common themes in spirituality definitions and assisted in developing definitions of trait and state spirituality. Internal consistency for the trait scale was .88 and for the state scale, .68. Good test-retest reliability was found with coefficients of .84 for trait spirituality and .81 for state spirituality. Results from a preliminary undergraduate sample as well as from the validation sample yielded a two-factor solution. In general, items determined by expert panels as trait items loaded on one factor and items deemed to be state items loaded on the second factor. Multitrait multimethod analysis yielded mixed findings for convergent, divergent, and concurrent validity for the spirituality and religiosity traits. Methods consisted of paper-and-pencil cognitive and behavioral measures. Cognitive measures were more likely to support convergent/divergent validity than were behavioral measures. A major emphasis in the study was to determine whether state and/or trait spirituality were able to predict current health status and provide evidence for predictive validity. Positive relationships were identified between trait spirituality and the mental health measures of the Short Form-36® (SF-36). In contrast, it was negatively related to the Role-Physical scale. State spirituality was inversely related to the Physical Component scale. These findings are discussed within the context of minimal research using the SF-36 and spirituality measures. The MTMM analysis was limited by available spirituality and religiosity measures that contain only cognitive or behavioral items. Suggestions for future research are offered.
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Emmett, Gloria J. "Family Rituals and Resilience: Relationship Among Measures of Religiosity, Openness to Experience, and Trait Anxiety." Thesis, University of North Texas, 2000. https://digital.library.unt.edu/ark:/67531/metadc2645/.
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Rituals are an integral part of society. The focus of research on rituals has been shifting to highlight the effect rituals may produce on individual resilience and ability to function. This study examined the relationships between participation in family rituals and several conceptually related facets of the human experience, including religiosity, openness to experience, and anxiety. Participants responded to questions on an assessment instrument (Family Ritual Questionnaire) designed to measure participation in a broad variety of identified family rituals; they were grouped according to responses on that questionnaire, and the resulting groups were compared on their responses to questionnaires addressing religiosity (Religious Background and Behavior Questionnaire), openness to experience (Revised NEO Personality Inventory Openness to Experiences scale), and anxiety (State-Trait Anxiety Inventory). The four-group classification system did not produce significant differences on measures of religiosity, openness to experience, or trait anxiety. Nor were there any significant differences noted when the groups were examined on the basis of the demographic characteristics of age, gender, separation time from family of origin, or academic status. The demographic descriptive which was associated with specific group differences related to adult composition of family of origin: participants described the adults present in their families of origin, and the family types were grouped into traditional, mixed, and nontraditional families. A difference was identified between the traditional and nontraditional families on level of ritualization. This finding may be indicative of a useful direction for subsequent research inquiry.
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Clark, Jerry D. (Jerry Dean). "The Association between Bible Literacy and Religiosity." Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc277670/.
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The purposes of this study were to estimate: (a) the extent of biblical literacy among convenience samples of adults from randomly selected religious and non-religious groups, (b) the extent to which American adults are religious, and (c) the association between religiosity and biblical literacy.
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Hazlewood, Roy Maxwell. "Characteristics and correlates of Anglican religiosity in the dioceses of Sydney and Newcastle an historical and sociological study /." Connect to thesis, 2008. http://adt.ecu.edu.au/adt-public/adt-ECU2008.0019.html.
Full textBooks on the topic "Religiousness in art"
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Terán, Rosemarie. Arte, espacio y religiosidad en el Convento de Santo Domingo. [Quito]: Proyecto de Cooperación Técnica Ecuatoriana-Belga "Preservación y Promoción del Patrimonio Cultural del Ecuador", 1994.
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McNamara Barry, Carolyn, and Mona M. Abo-Zena. The Experience of Meaning-Making. Edited by Jeffrey Jensen Arnett. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199795574.013.22.
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Emerging adults are on a journey of self-discovery. In a nation founded on religious liberty, it is not surprising that so many emerging adults in the United States are focused on self-exploration concerning their religiousness and spirituality. This chapter addresses how religiousness and spirituality develop over the third decade by noting similarities and differences from previous and coming decades, the nature of religious and spiritual beliefs, the intersection of religious and spiritual development with developmental domains, and the outcomes associated with religiousness and spirituality. The chapter goes on to discuss religious and spiritual socialization contexts of parents, peers, religious communities, universities, and the media, and it delineates the variations in religious and spiritual development concerning gender, sexuality, and culture, as well as the subgroup of nonreligious and atheist emerging adults. The authors note limitations and future research directions for the study of emerging adults’ religiousness and spirituality.
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Yaden, David B., and Andrew B. Newberg. The Interaction of Religion and Health. Edited by Anthony J. Bazzan and Daniel A. Monti. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190690557.003.0005.
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Religion and spirituality are an important part of many patients’ lives and influence healthcare and healthcare-related decisions. Measuring religious and spiritual beliefs is difficult and relies mostly on self report. As concepts, religion and spirituality overlap but also are distinct concepts. Religions often have specific rules or guidelines regarding sexual behavior, diet, drugs, and alcohol. These in turn may also affect psychological health and well-being. Religiousness has generally correlated with improved overall physical and mental health outcomes. Furthermore, religion and spirituality are sources of support and coping for many people. But religiousness can sometimes have negative influences such as in the case of cults or terrorism. Specific spiritual practices such as prayer, meditation, and yoga can have a direct effect on the brain and body. This chapter reviews the current understanding of how religious and spiritual beliefs and practices affect the brain and overall psychological health.
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Why are Women More Religious Than Men. Oxford University Press, 2012.
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Naufal, George, Ismail Genc, and Carlos Vargas-Silva. Attitudes of Students in the GCC Region towards the Arab Spring. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190608873.003.0011.
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The purpose of this chapter is to present new empirical research on the Arab Spring and, specifically, to focus on the attitudes of residents of one country in the Middle East towards the Arab Spring. This research was conducted in the United Arab Emirates (UAE), which has been one of the main migrant destinations in the world for the last two decades. This allows for comparisons regarding attitudes towards the Arab Spring across individuals from different regions of origin such as GCC, South Asia, and Western countries. The attitudes of university students are important because the Middle East and North Africa (MENA) region has experienced a substantial increase in the 17 to 23 years of age population. Existing reports suggest that, by far, those involved in Arab Spring protests were young individuals. The analysis places particular emphasis on the correlation of attitudes towards the Arab Spring with three key aspects: religiousness, attachment to the GCC countries, and attachment to country of origin.
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Smith, Christian, and Amy Adamczyk. Handing Down the Faith. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190093327.001.0001.
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The most important influence shaping the religious and spiritual lives of children, youth, and teenagers is parents. Yet little research has studied this link in the intergenerational transmission of religion between generations. This book reports the findings of a new, national study of religious parents in the United States. The findings are based on 215 in-depth, personal interviews with religious parents from many traditions and different parts of the country; and on analyses of two nationally representative surveys of American parents. Unlike many studies that focus only on mainstream Christianity, this book reports on parents from a wide range of traditions: mainline Protestant, Catholic, evangelical, black Protestant, Jewish, Muslim, Mormon, Buddhist, and Hindu. It explores the background beliefs informing how and why religious parents seek to pass on religion to their children; examines how parenting styles interact with parent religiousness to shape religious transmission; shows how the approaches of parents now were influenced by their own experiences as children growing up under their parents; reveals how religious parents view their congregations and what they most seek out in a local church, synagogue, temple, or mosque; explores the experiences and outlooks of immigrant parents; and steps back to consider how the field of American religion has transformed over the last 100 years to explain why parents shoulder such a huge responsibility today in transmitting religious faith and practice to children. The book will interest scholars of religion, family, parenting, and socialization; clergy and religious educators and leaders; and religious parents themselves.
Book chapters on the topic "Religiousness in art"
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Park, Crystal L., and Daryl R. Van Tongeren. "Meaning as a Framework for Integrating Positive Psychology and the Psychology of Religiousness and Spirituality." In Handbook of Positive Psychology, Religion, and Spirituality, 83–96. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_6.
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AbstractBoth the subfields of positive psychology (PP) and the psychology of religiousness and spirituality (PRS) are producing interesting, relevant, and impactful research, but very little integration of this research occurs between these subfields. We propose that a meaning system framework may be useful in unifying science and practice at the intersection of PP and PRS. In this chapter, we describe this meaning systems framework and summarize each subfield’s key meaning-related areas of focus, methods, and applications. We then highlight the convergences and divergences in these key areas of both subfields. We conclude that meaning is a unifying construct around which future theory and empirical research on PP and PRS can coalesce, and we propose some specific directions for a fruitful integration of these two subfields.
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Mahoney, Annette, Jay R. Chinn, and James S. McGraw. "Positive Psychology and Religiousness/Spirituality in the Context of Couples and Families." In Handbook of Positive Psychology, Religion, and Spirituality, 445–59. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_28.
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AbstractIn this chapter, we examine the intersections of positive psychology (PP) and religiousness/spirituality (R/S) in close relationships. Specifically, within Mahoney’s (J Marriage Fam 72:805–827, 2010) relational spirituality framework, we focus on the maintenance stage of healthy relationships and explore helpful roles that R/S can play for diverse types of couples and families. We briefly summarize extensive evidence that global markers of R/S (e.g., religious service attendance) are associated with relational well-being. We also highlight that global markers of R/S confound relatively commonplace positive religious/spiritual processes with less common but potentially toxic manifestations of R/S. We then delve into four specific religious/spiritual strengths that are empirically tied to better relational functioning: sanctification, spiritual intimacy, prayer for partner, and positive religious/spiritual coping. Next, we offer guidelines consistent with available scientific research that religious leaders, chaplains, couple and family educators, and psychotherapists might consider when working in community or clinical settings. Finally, we suggest ways to advance science and practice on the roles of R/S, for better and worse, within intimate and family relationships.
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King, Pamela Ebstyne, Susan Mangan, and Rodrigo Riveros. "Religion, Spirituality, and Youth Thriving: Investigating the Roles of the Developing Mind and Meaning-Making." In Handbook of Positive Psychology, Religion, and Spirituality, 263–77. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_17.
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AbstractIn this chapter, we draw on positive developmental psychology, psychology of religion and spirituality, and developmental neuroscience to explore how youth religiousness and spirituality contribute to thriving through the process of meaning-making. Thriving involves the individual, relational, and aspirational development necessary to pursue a life purpose that is meaningful to the self and one’s surroundings. Meaning-making is the process of constructing and internalizing abstract beliefs (about oneself, the world, and one’s priorities) into salient values that contribute to the moral development necessary to thrive. When youth consider abstract ideas in the context of their actions, transcendent emotions, and the broader world, then their meaning-making can result in values-based goals and behaviors. Adolescents are naturally motivated to explore identity-related issues of meaning, values, roles, and belonging. In particular, meaning-making occurs when youth are given the opportunity to reflect in an enriching dialogue with caring adults. In more ways than most youth contexts, religion and spirituality provide young people with opportunities to seek and form meaning by being prompted to process transcendent beliefs and emotions through the narratives, intergenerational relationships, and transcendent experiences that religion and spirituality often provide.
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Hardy, Sam A., and Gregory S. Longo. "Developmental Perspectives on Youth Religious Non-Affiliation." In Empty Churches, 135–71. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197529317.003.0006.
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This chapter presents a developmental perspective on historical increases in youth non-affiliation. First, it describes changes that happen in religiousness across adolescence, focusing on quantitative and qualitative changes. In terms of quantitative changes, generally, religiousness declines across adolescence. In terms of qualitative changes, a sizable minority of youth leave religion during adolescence. Second, the chapter explains these changes, focusing on individual and contextual predictors of quantitative and qualitative changes. In terms of individual predictors, it focuses on gender, ethnicity, personality, behavior, and various dimensions of religiousness. In terms of contextual predictors, it focuses on the family, the religious community, and peers. Third, the chapter identifies ways parents and religious leaders might be able to optimize adolescent religious development. Its suggestions are grounded in self-determination theory, which articulates characteristics of developmental contexts that may help or hinder internalization of religiousness. Finally, the chapter connects individual religious development to historical trends.
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Borowska, Monika Maria. "Religijność a osobnicza perspektywa względem rodziny i względem doświadczeń w rodzinie - ujęcie psychologiczne." In Kiedy myślimy rodzina..., 323–34. Uniwersytet Papieski Jana Pawła II w Krakowie. Wydawnictwo Naukowe, 2016. http://dx.doi.org/10.15633/9788374385091.23.
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It has been assumed that religiousness is one of the factors that are instrumental (though not normative) in shaping the life of an individual in a conscious way. In an attempt to determine what role family plays in human life, the above mentioned factor was perceived as vital in shaping the senses and meaning assigned to the family by an individual. The studies (presented in the context of life span developmental psychology) have an exploratory character and constitute an attempt to demonstrate and establish the type of relationship that exists between the cognitive perspective of an individual on the selected aspects of family life and the level and style of their religiousness. The methods applied: Questionnaire on the place of family in the course of life – MRŻ (Katedra Psychologii UPJPII – the Chair of Psychology, Pontifical University of John Paul II in Kraków 2015 – experimental version) author’s own design and Questionnaire on religiousness (by C. Walesa et al., KUL, 2014). The talk is going to include a presentation and a detailed study of selected cases chosen out of several dozens of completed questionnaires (the respondents included people from three age groups: early, middle and late adulthood).
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Smith, Christian, and Amy Adamczyk. "Parent Religiousness, Parenting Styles, and Intergenerational Religious Transmission." In Handing Down the Faith, 37–68. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190093327.003.0003.
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Parents’ religious beliefs and practices, along with their parenting styles, matter for shaping how parents choose to transmit religious belief to their children and the extent to which they are effective. This chapter explores the direct, independent effects of parents’ religiousness and to some extent their parenting styles on children’s religious outcomes. Survey data are used to show how parenting styles moderate the relationship between parents’ religious importance and adult children’s religious importance and attendance. The chapter shows that an authoritative approach, whereby parents combine high expectations of and involvement with their children with emotional warmth and good communication can help more religious parents transmit religion to their children. This chapter also explores the role of religion in strengthening the connection between parents and offers important context and insight for understanding the relationship between corporal punishment and religion.
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Denton, Melinda Lundquist, and Richard Flory. "Faith and Family." In Back-Pocket God, 190–221. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190064785.003.0007.
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This chapter focuses on family as a key institutional setting within which religion and spirituality are formed. The authors explore how marriage and parenthood are tied to religiousness among the young people in the study. The authors first investigate the role of religion in leading young people to six different family pathways: married with children, married without children, cohabiting with children, cohabiting without children, single with children, and single without children. They then examine how these different stages of family formation affect the religious lives of the young people in the study. Of particular interest is the question of whether marriage and parenthood contribute to higher rates of religious retention among emerging adults.
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Hösle, Vittorio. "The Longing for a System: German Idealism." In A Short History of German Philosophy, translated by Steven Rendall. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691167190.003.0007.
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This chapter examines German idealism, which is the only philosophical school of thought has retained the epithet “German.” The reason being is because it was the most intellectually ambitious philosophy that Germany has produced; and because it succeeded in integrating almost all the innovative achievements of earlier German philosophy in the shape of a system, the most complex form of philosophical thought. The religious motivation of the three main figures within this movement contributed to the emergence of a kind of philosophical religiousness that was new in world history. These three crucial figures are Johann Gottlieb Fichte (1762–1814), Friedrich Wilhelm Joseph Schelling (1775–1854), and Georg Wilhelm Friedrich Hegel (1770–1831).
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Hösle, Vittorio. "Why We Cannot Assume That There Will Continue to Be a German Philosophy." In A Short History of German Philosophy, translated by Steven Rendall. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691167190.003.0016.
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This chapter argues that institutionally, there is little reason to predict a great future for German philosophy. The philosophical form of religiousness that so strongly distinguished Germany from the United States, has evaporated, presumably because sadness and shame over the twelve cursed years has crippled appropriation of the spiritual treasures of the past, which can take place only with hermeneutic reservations, for example on the occasion of the anniversaries of classics. Moreover, it is well known that German scientific institutions are not at present in the best of shape. The weaknesses of the German system have been amply discussed over the past two decades, but it is unlikely that fundamental reforms will be undertaken in the foreseeable future, because too many interests would be adversely affected.
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Hill, Peter C., and Kenneth I. Pargament. "Measurement Tools and Issues in the Psychology of Religion and Spirituality." In Faithful Measures. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479875214.003.0003.
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This chapter reviews some of the most promising measures of centrally important domains in the psychology of religion and spirituality. These include substantive measures of religious and spiritual development, religious commitment, and concepts/images/attachment to God, as well as functional measures of religious orientation and religious coping. The authors evaluate the measures according to the degree to which they are theoretically based, psychometrically sound, and representative of diverse cultures and traditions. The chapter concludes with several recommendations to promote further advances in the measurement of religiousness and spirituality: the construction of scales nested in psychological theory, the creation of useful measures that assess both constructive and destructive religious and spiritual expressions, and the development of measures sensitive to the myriad forms and functions of religion and spirituality in an increasingly pluralistic world.
Conference papers on the topic "Religiousness in art"
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Sani, Riryn, Yonathan Aditya, Ihan Martoyo, and Rudi Pramono. "Multidimensional Religiousness among Christian and Muslim Students: Are There Gender Differences in Indonesia?" In BINUS Joint International Conference. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0010058706090614.
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