Bibliografie tematiche / Religiosité – Psychologie

Letteratura scientifica selezionata sul tema "Religiosité – Psychologie"

Autore: Grafiati

Pubblicato: 1 giugno 2024

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Articoli di riviste sul tema "Religiosité – Psychologie":

Śliwak, Jacek, Michał Wiechetek, Beata Zarzycka e Rafał P. Bartczuk. "The faces of religiosity in Poland". Roczniki Psychologiczne 20, n. 1 (2017): 21–29. http://dx.doi.org/10.18290/rpsych.2017.20.1-1en.

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Laudadio, Andrea. "Quali sono le differenze di personalitŕ tra credenti e non credenti?" RICERCHE DI PSICOLOGIA, n. 1 (dicembre 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.

Fridayanti, Fridayanti. "RELIGIUSITAS, SPIRITUALITAS DALAM KAJIAN PSIKOLOGI DAN URGENSI PERUMUSAN RELIGIUSITAS ISLAM". Psympathic : Jurnal Ilmiah Psikologi 2, n. 2 (5 febbraio 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.

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, n. 2 (aprile 2003): 137–39. http://dx.doi.org/10.1207/s15327582ijpr1302_05.

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Berthold, Daniel, Jan Gramm e Liane Hofmann. "Spiritualität und Religiosität in der Weiterbildung von Psychologen in Palliative Care". Spiritual Care 5, n. 1 (1 gennaio 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.

NASCIMENTO, Ananda Kenney da Cunha, e Marcus Túlio CALDAS. "Dimensão Espiritual e Psicologia: A Busca pela Inteireza". PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, n. 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.

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, n. 12 (5 dicembre 2023): 1542–51. http://dx.doi.org/10.21275/sr231220082049.

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Quigesi, Gianmarco, Claudia Russo, Ioana Zagrean, Francesca Danioni e Daniela Barni. "La relazione tra valori personali e flourishing in adolescenza: il ruolo moderatore della religiosità". PSICOLOGIA DELLA SALUTE, n. 2 (giugno 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.

Tokareva, Svetlana, e Vyacheslav Patrin. "Theistic Psychology as a Methodological Principle of the Study of Religious Experience". Logos et Praxis, n. 2 (settembre 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.

Spira, Marcelle. "Religiosité ? laïcite ? douleur". Psychothérapies 24, n. 2 (2004): 101. http://dx.doi.org/10.3917/psys.042.0101.

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Tesi sul tema "Religiosité – Psychologie":

Chemaly, Zeina Sama. "Religiosité, spiritualité et régulation des émotions : le cas du Liban". Electronic Thesis or Diss., Paris 8, 2015. http://www.theses.fr/2015PA080001.

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Les publications disponibles s’accordent sur l’éventuel développement, suite à un évènement extrême, d’un trouble état de stress post-traumatique accompagné d’autres troubles comme l’anxiété et la dépression. Plusieurs variables moduleraient la relation entre l’évènement potentiellement traumatisant vécu et son impact. La présente étude, menée au Liban, s’intéresse particulièrement au rôle modulateur des croyances religieuses et spirituelles dans la modulation de cet impact, en mettant l’accent sur l’importance des émotions positives. Les données recueillies par l’entretien clinique, les échelles et les questionnaires et illustrées par des vignettes cliniques ont permis de formuler des définitions de la religiosité et de la spiritualité selon la population d’étude et d’évaluer les variables « consultation » et «confession », menant ainsi à des comparaisons intergroupes. Les résultats obtenus indiquent une association de la religiosité aux émotions négatives chez les participants en consultation psychologique. Par ailleurs, chez les participants tout-venant l’interprétation symbolique du contenu religieux et les émotions positives se sont révélées jouer un rôle important pour une meilleure santé mentale, malgré le grand nombre d’évènements de guerre vécus. Cependant, ce rôle s’avère différent selon les confessions. Les rôles importants de la foi et de l’espoir ont été mis en avant
Available publications agree on the possible development of a post-traumatic stress disorder, accompanied by other disorders such as anxiety and depression, following an extreme event. Several variables modulate the relationship between the potentially traumatic event experienced and its impact. The present study, conducted in Lebanon, is particularly interested in the role of religious and spiritual beliefs, and positive emotions in modulating this impact.Gathered information from the clinical interview, scales and questionnaires, illustrated by some clinical vignettes, allowed to formulate definitions of religiosity and spirituality according to the studied population, and to assess the “counseling” and “religion” variables, leading to inter-group comparisons.Findings indicate an association of religiosity with negative emotions among participants in psychological counseling. Furthermore, the symbolic interpretation of religious content, and positive emotions, played an important role in the construction of a better mental health, among the other participants, despite the high incidence of war events experienced. However, this role seems to vary according to

Cloutier, Myrianne. "Religiosité, adaptation et satisfaction conjugale". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq26178.pdf.

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Chemaly, Zeina Sama. "Religiosité, spiritualité et régulation des émotions : le cas du Liban". Thesis, Paris 8, 2015. http://www.theses.fr/2015PA080001.

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Mandhouj, Olfa. "La place de la spiritualité dans la prise en charge des maladies mentales et des addictions". Thesis, Paris 6, 2015. http://www.theses.fr/2015PA066093/document.

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Cette thèse est le fruit d'un questionnement sur le rôle de la religiosité et de la spiritualité dans les maladies mentales et les addictions. Elle vise à explorer la dimension spirituelle et religieuse dans le contexte français, laïque, multiculturel et multi-religieux. Après une étude de validation de l'échelle WHOQOL-SRBP (World Health Organization Quality Of Life - Spirituality, Religiousness and Personal Beliefs) en langue française, quatre études ont été menées dans différentes populations: une population de référence, une population de suicidants, une population de détenues et une population d'alcooliques anonymes. Les résultats ont montré que la spiritualité est une ressource importante pour faire face aux difficultés de la vie, pour donner de l'espoir et de l'optimisme et pour donner un sens à la vie. Le manque du sens à la vie était le principal facteur de récurrence suicidaire, de récidive carcérale et de consommation d'alcool et de drogues. L'ensemble de ces travaux participe à une meilleure connaissance du lien entre la spiritualité et la psychiatrie ainsi que les addictions, particulièrement difficile à aborder en France compte tenu des réserves de nombreux praticiens par rapport à ce champ
The association between spirituality and health is an emerging area of research, relatively little explored in Europe. Spirituality and religiousness are associated with lower rates of physical, mental and substance use disorders and with how patients cope with illness. We tried to assess spirituality in the secular French culture, where the prevalence of agnosticism and atheism are high.After the validation of the French-language version of the WHOQOL- SRPB (World Health Organization Quality Of Life - Spirituality, Religiousness and Personal Beliefs) instrument, four studies were carried out in different populations: a general population, suicide attempters, detainees and alcoholics anonymous.We found that spirituality is an important resource of coping to face to many difficulties, to give hope and optimism and a meaning of life. The lack of meaning of life was the predictor factor of suicide risk, future suicide attempt, future offences and consumption of alcohol and illicit drugs.These studies clarified the link between spirituality and mental diseases and addictions and highlighted the need to considerate spirituality in the treatment of patients in severe conditions

Elbardai, Habiba. "Vers une clarification des approches publicitaires « soft-sell » et « hard-sell » : étude comparée France-Maroc des pratiques des professionnels et des perceptions des consommateurs". Thesis, Université de Lorraine, 2021. http://www.theses.fr/2021LORR0039.

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Le débat sur l’impact de la publicité est né il y a plusieurs décennies, faisant ainsi émerger au cours des dernières années une accélération de la production scientifique sur les différentes approches publicitaires qui agissent sur la persuasion du consommateur. La littérature a fait ressortir deux approches publicitaires, une approche « soft-sell » fondée sur un message implicite et émotionnel ainsi qu’une approche publicitaire « hard-sell » s’appuyant sur la dimension factuelle et rationnelle. Jusqu’à présent, l’efficacité de ces deux approches n’a pas été étudiée dans les pays Arabo-musulmans malgré le poids de plus en plus grandissant de leur économie. L’objectif de cette recherche doctorale est de contribuer à une meilleure compréhension des mécanismes de persuasion du consommateur face à des publicités de types « soft-sell » et « hard-sell » et des pratiques des professionnels dans un contexte marocain versus français. La première partie de ce travail construit le cadre théorique permettant de répondre à la problématique énoncée précédemment. A cette fin, nous réalisons, dans une première partie, une revue des modèles de communication et de persuasion publicitaire (chapitre 1) pour comprendre le sens de la communication et ses fondements avant de se tourner vers la clarification des approches « soft-sell » et « hard-sell » (chapitre 2) et la compréhension des spécificités culturelles Arabo-musulmane et européennes (chapitre 3). Dans la seconde partie, en nous appuyant sur la possibilité que les spécificités culturelles de la cible modifient les perceptions envers les publicités, nous explorons les pratiques managériales dans un contexte arabo-musulman (chapitre 4). Et grâce à une étude qualitative exploratoire menée en France et au Maroc, nous tentons de comprendre les perceptions des consommateurs et des annonceurs vis-à-vis de la publicité et, en particulier, des approches « soft-sell » et « hard-sell » (chapitres 5 et 6). Enfin, la troisième partie de ce travail débouche sur la construction du modèle conceptuel de la recherche et la définition des hypothèses (chapitre 7) à partir de la théorie d’Okazaki, Mueller et Taylor (2010). Nos choix expérimentaux sont ensuite présentés (chapitre 8). Suivent les tests de nos hypothèses de recherche et la présentation des principaux résultats de nos analyses (chapitre 9). Ceux-ci révèlent des différences au niveau de l’impact des approches « soft-sell » et « hard-sell » sur la mémorisation, l’attitude et l’intention d’achat de la cible. Ces résultats diffèrent notamment selon le degré de religiosité et la responsabilité environnementale de l’individu. Les limites de ce travail renvoient aux perspectives et nouvelles voies de recherches
The debate on the impact of advertising emerged several decades ago, thus giving rise in recent years to an acceleration of scientific production concerning the different advertising approaches that act on consumer persuasion.The literature has highlighted two advertising approaches, a “soft-sell” approach based on an implicit, emotional message and a “hard-sell” advertising approach based on the factual and rational dimension. So far, the effectiveness of these two approaches has not been studied in Arab-Muslim countries despite the increasing weight of their economy. The objective of this doctoral research is to contribute to a better understanding of the mechanisms of consumer persuasion in the face of “soft-sell” and “hard-sell” advertising and the practices of professionals in a Moroccan versus French context.The first part of this work builds the theoretical framework making it possible to respond to above mentioned the problem. To this end, we carry out, in a first part, a review of the models of communication and advertising persuasion (chapter 1) to understand the meaning of communication and its foundations before turning to the clarification of the “soft-sell” and “hard-sell” approaches (chapter 2), and the understanding of Arab-Muslim and European cultural specificities (chapter 3).In the second part, by relying on the possibility that the cultural specificities of the target modify the perceptions of the advertisements, we explore the managerial practices in an Arab-Muslim context (Chapter 4). In addition, thanks to an exploratory qualitative study carried out in France and Morocco, we are trying to understand the perceptions of consumers and advertisers toward advertising and, in particular, “soft-sell” and “hard-sell” approaches (chapters 5 and 6).Finally, the third part of this research deals with the construction of the conceptual model and the definition of the hypotheses (chapter 7) from the theory of Okazaki, Mueller and Taylor (2010). Our experimental choices are then presented (chapter 8). This is followed by the tests of our research hypotheses and presentation of the main results of our analyses (chapter 9). Results reveal differences concerning the impact of “soft-sell” and “hard-sell” approaches on the target's memorization, attitude and purchase intention. These results differ in particular according to the degree of religiosity and the environmental concern of the individual. The limits of this work refer to perspectives and new avenues of research

Alkayyali, Ranam. "Exploring religious identity negotiation through consumption in secular context : the case of French-Maghreb women living in France". Thesis, Paris Est, 2015. http://www.theses.fr/2015PESC0050.

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L'intégration des immigrés dans les sociétés occidentales est devenue un enjeu politique. Dans cette recherche, nous explorons la façon dont les femmes immigrées Maghrébines vivant en France négocient leur identité religieuse par la consommation et le choix des magasins. Nous nous focalisons plus particulièrement sur les premières et deuxièmes générations des immigrées Maghrébines aux niveaux de religiosité différents afin de comprendre comment elles négocient leur identité religieuse dans un contexte laïque. Trente-six entretiens qualitatifs semi-directifs ont été menés avec des femmes des deux générations (dont certaines appartenant à la même famille) pour explorer leur acculturation relative à l'Islam et à la consommation. Nos résultats montrent que les immigrées Maghrébines utilisent des produits de la culture Maghrébo-Islamique (le paradis restauré) et les produits de la culture française (le pseudo paradis) pour construire des positions identitaires différentes et créer une religiosité caméléon (dans le cas des femmes G1) ou une religiosité serpentin (dans le cas des femmes G2). Nous avons également identifié le rôle que joue, entre autres, le marché français dans la fabrication des identités des immigrées Musulmanes vivant en France. Dans les dyades mèrefille, l'émergence de tensions liées à l'acculturation invite à prendre en compte la religion comme déterminant de l'identité
The integration of migrants into Western societies is increasingly becoming a political issue. In this research, we explore how Maghreb women living in France negotiate their religious identity through shopping and consumption. In particular, we focus on how first and second generations of immigrant women who have varying levels of religiosity negotiate their religious identity in the secular context. Interviews were conducted with thirty-six women in Paris (some being two generations within the same family) to explore their acculturation and inter-generational relationships in regards to Islam and consumption. First and second generations of Muslim Maghreb women use products and retail outlets choice from both Muslim Maghreb culture (the brought back heaven) and French culture (the pseudo heaven) inorder to create different identity positions that make their religiosity a chameleon/ serpentine one. We also identify the rule of French market (traditional and modern retailing) -among other factors- in fabricating Muslim Maghreb women identities. Within mother-daughter dyads, a number of inter-generational lifestyle tensions manifesting through consumption emerged indicating the need to separate religion as a determinant of identity

Parker, Scott Thomas. "Marital Satisfaction and Religiosity: A Comparison of Two Measures of Religiosity". Diss., Temple University Libraries, 2009. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/32736.

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Counseling Psychology
Ph.D.
The current study compared two measures of religiosity and compared the relationship between religiosity and marital satisfaction. Religiosity was measured using two methods: monthly church attendance and The Shepherd Scale (Bassett et al., 1981). Participants consisted of at 158 married individuals selected from four Christian churches in Burlington County, New Jersey. Results confirm that a relationship exists between Christian religious beliefs and marital satisfaction: a person who has strong, conservative Christian beliefs also has high marital satisfaction. Results also show a correlation between a single-item subjective measure of marital satisfaction and the Marital Satisfaction Inventory-Revised Edition (Snyder, 1997). Beliefs and practices of the Christian faith did not better predict marital satisfaction than attendance at religious functions. Religious beliefs, religious behaviors, or number of times at church each month did not predict marital satisfaction when the Marital Satisfaction Inventory-Revised Edition (Snyder, 1997) was used to assess marital satisfaction but religious behavior predicted marital satisfaction when a single-item, subjective measure of marital satisfaction was used instead. A final finding revealed that personal prayer and time spent in joint prayer are able to predict marital satisfaction regardless of the method used to assess marital satisfaction.
Temple University--Theses

Clements, Andrea D., Natalie A. Cyphers e Lawrence D. Childress. "Is Experimentally Increasing Religiosity Taboo?" Digital Commons @ East Tennessee State University, 2014. https://dc.etsu.edu/etsu-works/7258.

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An abundance of evidence supports that high stress levels often predict poor health, and high levels of religiosity, broadly defined, predict good health. It is possible that one mechanism by which religiosity positively impacts health is by preventing or reducing stress response. Studies measuring Surrender (Surrender to God from a Christian Religious Tradition) have shown that religiosity measured in this way is consistently negatively related to stress levels in college samples and community samples of pregnant women. The next step toward investigating a possible causal mechanism of religiosity on stress level is to experimentally manipulate religiosity. If it is found that it is possible to experimentally increase religiosity, the stage is then set to endeavor to change health and influences on health, such as stress, by such an increase. Specifically religiosity could be manipulated to determine whether changes in religiosity actually affect stress levels. Although this is the normal progression when investigating the efficacy of medical treatments, there has been significant opposition to the manipulation of religiosity. It is understandable that attempting to reduce religiosity would be unethical, but if there are potential health benefits to increasing religiosity, this field of research would seem to be worthy of investigation. The research community has been resistant to fund or even to approve such studies. Even more surprisingly, the medical community, while embracing the use of pharmacological substances to improve health or reduce disease (even for pregnant patients), remains reluctant to even investigate the efficacy of prescribed increases in religiosity, which would represent less physiological risk. Why is there this specific prejudice against religiosity as an intervention? Is it due to the lack of an observable mechanism? There are medications for which the true mechanism of effect is unclear, yet they are used because of the value of the effect. Is it because of the potentially reduced need for medical or pharmacologic intervention? Is it because it is poorly understood by many health care providers? If the ethics regarding human subjects research are embraced, a study should illustrate the potential benefits for both participants and others that outweighs any potential harm to the participants. It seems that on that basis, such experimental studies of the effects of increased religiosity on health should be considered.

CARLITZ, ADAM. "Examining the Relationship between Religiosity and Delay-of-Gratification:Differentiating between Organizational and Personal Religiosity". Ohio University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1536158517423864.

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Cortez, Neil Andrew C. "Towards a cultural psychology of religion| Differences between American and Chinese expressions on religiosity". Thesis, Fuller Theological Seminary, School of Psychology, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3721026.

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Current psychological research into religiosity can be located into two paradigms: the cross-cultural psychology interpretive tradition and the cultural psychology interpretive tradition. To generate support for the latter paradigm, American and Mainland Chinese respondents were asked to describe a religious or spiritual other as a way of exploring the impact of individualism-collectivism cultural values on expressions of religiosity. Statements from Chinese respondents were expected to have more socially related content compared to American respondents. Responses were analyzed using a linguistic analysis computer program with attention given to social process, family, friends, and humans content. Raters were also instructed to generate categories based on the content of the responses. No significant differences were found between American and Mainland Chinese respondents on all four content categories. Religious self-rating was found to significantly predict family content, while religious and spiritual self-ratings significantly predicted humans content. Raters also generated 11 categories from American responses, and 10 categories from Mainland Chinese responses. Methodological and theoretical implications are also discussed.

Più fonti

Libri sul tema "Religiosité – Psychologie":

Miller, Lisa J. The Oxford handbook of psychology and spirituality. New York: Oxford University Press, 2012.

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Moffitt, Leonard C. Religiosity: A propensity of the human phenotype. Commack, NY: Nova Science Publishers, 1997.

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Società italiana di psicologia della religione. Convegno internazionale. L'io, l'altro, Dio: Religiosità e narcisismo. Roma: Aracne, 2012.

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Harvey, Whitehouse, e McCauley Robert N, a cura di. Mind and religion: Psychological and cognitive foundations of religiosity. Lanham, MD: AltaMira Press, 2005.

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1963-, Frank Dirk, Moosbrugger Helfried 1944- e Zwingmann Christian, a cura di. Religiosität, Persönlichkeit und Verhalten: Beiträge zur Religionspsychologie. Münster: Waxmann, 1996.

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Kremer, Raimar. Religiosität und Schlaganfall: Bewältigen religiöse Menschen anders? Frankfurt am Main: P. Lang, 2001.

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Stefan, Huber. Zentralität und Inhalt: Ein neues multidimensionales Messmodell der Religiosität. Opladen: Leske + Budrich, 2003.

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Morgenthaler, Christoph, Christoph Käppler e Kathrin Brodbeck. Werteorientierung, Religiosität, Identität und die psychische Gesundheit Jugendlicher. Stuttgart: Kohlhammer, 2013.

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Meade, Benjamin. Moral communities and jailhouse religion: Religiosity and prison misconduct. El Paso: LFB Scholarly Publishing, 2014.

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Ammermann, Norbert. Religiosität und Kontingenzbewältigung: Empirische und konstrukttheoretische Umsetzungen für Religionspädagogik und Seelsorge. Münster: Lit, 2000.

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Capitoli di libri sul tema "Religiosité – Psychologie":

Kavros, Peregrine Murphy. "Religiosity". In Encyclopedia of Psychology and Religion, 1984–87. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_576.

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Kirkpatrick, Lee A. "Religiosity". In Evolutionary Perspectives on Social Psychology, 69–79. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-12697-5_6.

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Kavros, Peregrine Murphy. "Religiosity". In Encyclopedia of Psychology and Religion, 1505–8. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_576.

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Halligan, Fredrica R., Nicholas Grant Boeving, John Pahucki, Ginette Paris, Charlene P. E. Burns, Alice Mills, Steven Kuchuck et al. "Religiosity". In Encyclopedia of Psychology and Religion, 768–70. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_576.

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Aghdassi, Abbas. "Ethnic Religiosity". In Encyclopedia of Psychology and Religion, 824–27. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200223.

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Aghdassi, Abbas. "Ethnic Religiosity". In Encyclopedia of Psychology and Religion, 1–3. Berlin, Heidelberg: Springer Berlin Heidelberg, 2019. http://dx.doi.org/10.1007/978-3-642-27771-9_200223-1.

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Mattis, Jacqueline S. "Cultural Considerations in Positive Psychology and the Psychology of Religion and Spirituality". In Handbook of Positive Psychology, Religion, and Spirituality, 131–45. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_9.

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AbstractResearch in positive psychology and the psychology of religion and spirituality has been largely acultural, acontextual, and apolitical. However, social scientists interested in positive human development have long recognized that culture plays a central and indelible role in shaping human behavior. In this chapter, I highlight clarifying definitions of culture. I explore the link between culture, religiosity, spirituality, and positive psychological development. I argue that extant approaches to the study of culture, religiosity/spirituality, and positive development are limited in that they do not sufficiently account for structural and sociopolitical contributors to these relationships. I also posit that existing models do not typically account for the power dynamics that shape positive psychological and prosocial outcomes. Drawing on the Socioecological, Transactional model of Religiosity and Spirituality (SET-RS Urban; Mattis et al., 2019), I propose a new conceptual frame that addresses these gaps. This new framework, the integrative model of Culture, Religiosity, and Spirituality in Positive Development (CRSPD), can guide future research on the relations between culture, religiosity, spirituality, and prosocial development.

Vance, Gilbert Todd. "Genetics of Religiosity". In Encyclopedia of Psychology and Religion, 942–43. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_260.

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Vance, Gilbert Todd. "Genetics of Religiosity". In Encyclopedia of Psychology and Religion, 704–5. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_260.

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Leeming, David A., Fredrica R. Halligan, Philip Browning Helsel, Ingeborg Rosario, Gilbert Todd Vance, Kenneth L. Nolen, Marta Green et al. "Genetics of Religiosity". In Encyclopedia of Psychology and Religion, 347–48. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_260.

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Atti di convegni sul tema "Religiosité – Psychologie":

Sabanathan, Dharshika, Jac Brown, Siraje Sekamanya, Michael Hough e Jeanna Sutton. "Social Identity Complexity Theory: Attitudes Towards Diversity and Its Relationship with Nationalism, Religiosity, and Aggression". In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2016. http://dx.doi.org/10.4087/aiwx8340.

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In this study we tested social identity complexity theory (Roccas & Brewer, 2002) in relation to attitudes towards diversity and the associated variables of nationalism, religiosity, and aggression in a cross-cultural study of 397 Malaysian and 240 Australian students. Australians reported higher positive attitudes towards diversity than Malaysians. Diversity was positively associated with nationalism, religiosity, and aggression in Malaysians. Traditional nationalism was negatively associated with diversity in Australians. These results support social identity complexity theory and partially support associated predictions for Australian, while contradicting predictions for Malaysians.

Mirza e Irin Riamanda. "Religiosity and Fraud Activity in Acehnese Millennials Worker". In International Conference on Psychology. SCITEPRESS - Science and Technology Publications, 2019. http://dx.doi.org/10.5220/0009440901980205.

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Haliq, F., F. Hanurawan, M. Pali e A. Atmoko. "The Paradox of Facebookers in Cyber-Psychology (Religiosity, Prejudice, and Aggression)". In Proceedings of the 19th Annual International Conference on Islamic Studies, AICIS 2019, 1-4 October 2019, Jakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.1-10-2019.2291732.

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Kesuma Dewi, Triana, Madelon Peters e Benjamin Margono. "Does Religiosity Matter? The Influence of Religiosity Mediated by Acceptance on Quality of Live among Muslim Patients in Palliative Care". In Annual International Conference on Cognitive and Behavioral Psychology. Global Science & Technology Forum (GSTF), 2013. http://dx.doi.org/10.5176/2251-1865_cbp13.32.

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Huismans, Sipko, e Wijbrandt van Schuur. "Taking Advantage of the Circular Structure of Human Values". In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2009. http://dx.doi.org/10.4087/qpby9587.

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Schwartz (1992) has shown that Value Domains have a circular structure. The same circular structure has been observed in so many samples all over the world that we may assume that the circular structure is rather universal. Given this structure, the Value systems of individuals can be fruitfully characterized using only one score, which enables us to describe it extremely economically. The Value Circle score we suggest might be independent of response tendencies and cross culturally valid as well. The purpose of this chapter is (a) to show how such a score can be assigned to individuals and (b) to show the advantages and possibilities we have using such a score for analyzing the relation between religiosity and values.

Битехтина, Л. Д. "SPIRITUAL AND RELIGIOUS COPING IN CRISIS PSYCHOTHERAPY". In Антология российской психотерапии и психологии. Crossref, 2023. http://dx.doi.org/10.54775/ppl.2023.16.38.001.

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Статья посвящена анализу современных психологических исследований религиозного и духовного совладания. В данной статье рассматривается вопрос изучения влияния религиозности на процесс преодоления кризиса. Существующий анализ современных исследований, подтверждающий, что религиозность и обращение к духовному измерению существования оказывают значительное, хотя и весьма неоднородное влияние на процесс преодоления кризиса. Целью данной статьи является анализ современных исследований духовного и религиозного совладания в зарубежной и отечественной психологии. Основными задачами являются разграничение и определение понятий «духовный» и «религиозный» копинг; выявление дальнейших перспективных направлений в изучении духовного копинга. The article is devoted to the analysis of modern psychological studies of religious and spiritual coping. This article examines the issue of studying the influence of religiosity on the process of overcoming the crisis. There is an analysis of modern research confirming that religiosity and the appeal to the spiritual dimension of existence have a significant, albeit very heterogeneous, impact on the process of overcoming the crisis. The purpose of this article is to analyze modern studies of spiritual and religious coping in foreign and domestic psychology. The main tasks are to distinguish and define the concepts of «spiritual» and «religious» coping; to identify further promising directions in the study of spiritual coping.

Nakano, Sachiko, e Tomoko Tanaka. "Relationship Between Religiosity and Receptive Attitude Toward Muslims Among Japanese Students". In The Asian Conference on Psychology & the Behavioral Sciences 2022. The International Academic Forum(IAFOR), 2022. http://dx.doi.org/10.22492/issn.2187-4743.2022.6.

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Kusumadewi, Intan, e Sugiarti Musabiq. "Relationship between Religiosity and Psychological Distress among College Students in Indonesia". In Universitas Indonesia International Psychology Symposium for Undergraduate Research (UIPSUR 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/uipsur-17.2018.35.

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Sagita, Ranti. "The Effect of Peer Group and Religiosity on Early Marriage Motivation". In Proceedings of the 5th ASEAN Conference on Psychology, Counselling, and Humanities (ACPCH 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200120.040.

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Gari, Aikaterini, Kostas Mylonas e Penny Panagiotopoulou. "Dimensions of Social Axioms and Alternative Country-Clustering Methods". In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2009. http://dx.doi.org/10.4087/abqe9765.

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Social Axioms are defined as general beliefs that represent one’s view about how the world functions and how two entities are related “in the universe”. The Social Axiom dimensions as proposed by Leung & Bond are Social Cynicism, Social Complexity, Reward for Application, Fate Control, and Religiosity. The first aim of this study was to investigate how the Social Axiom dimensions are identified in Greece and in five more countries (N=1,375) that differ broadly in their ecological and religion characteristics (Hong-Kong, USA, UK, Spain, and India). The second aim was to enhance factor equivalence levels by forming homogeneous subsets of countries through the application of an alternative method on factor structure similarity among countries. For the Greek factor structure some emic characteristics are discussed in respect to the specific cultural setting. For all six countries, factor equivalence among countries was present to some extent for the initial factor structures. For cluster of countries though, almost maximum equivalence with the overall factor structure was reached. However, some inequivalence among clusters of countries for specific factors was still present and useful in describing diversity based on the specific cultural characteristics of the clusters of countries.