Pub Date : 2018-12-01DOI: 10.1163/15736121-12341361
R. May, F. Fincham
This research systematically evaluates via prototype analysis how conceptualizations of Western adult's monotheistic God are structured. Over 4 studies, using U.S. student and community samples of predominantly Christians, features of God are identified, feature centrality is documented, and centrality influence on cognition is evaluated. Studies 1 and 2 produced considerable overlap in feature frequency and centrality ratings across the samples, with “God is love” being the most frequently listed central feature. In Studies 3 (choice latency) and 4 (recall and recognition memory), the centrality of features influenced cognitive processes: central features were more quickly identified as features of God than peripheral features; were correctly recognized more often; and central features were correctly recalled more often than peripheral features. Results indicated that participants meaningfully judged centrality and that centrality affected cognition. Thus, the two criteria necessary for demonstrating deity representations adhere to a prototype structure were met. Implications and future directions are discussed.
{"title":"Deity Representation: A Prototype Approach","authors":"R. May, F. Fincham","doi":"10.1163/15736121-12341361","DOIUrl":"https://doi.org/10.1163/15736121-12341361","url":null,"abstract":"This research systematically evaluates via prototype analysis how conceptualizations of Western adult's monotheistic God are structured. Over 4 studies, using U.S. student and community samples of predominantly Christians, features of God are identified, feature centrality is documented, and centrality influence on cognition is evaluated. Studies 1 and 2 produced considerable overlap in feature frequency and centrality ratings across the samples, with “God is love” being the most frequently listed central feature. In Studies 3 (choice latency) and 4 (recall and recognition memory), the centrality of features influenced cognitive processes: central features were more quickly identified as features of God than peripheral features; were correctly recognized more often; and central features were correctly recalled more often than peripheral features. Results indicated that participants meaningfully judged centrality and that centrality affected cognition. Thus, the two criteria necessary for demonstrating deity representations adhere to a prototype structure were met. Implications and future directions are discussed.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"54 1","pages":"258 - 286"},"PeriodicalIF":1.3,"publicationDate":"2018-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78839992","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-01DOI: 10.1163/15736121-12341359
Caroline Rigo, V. Saroglou
Religion's historical mistrust of sexuality shapes people's behavior by inhibiting liberal sexuality. Still, it is unclear whether this inhibitive role also includes common, normative sexual behavior, particularly in secularized contexts. Moreover, the possible mediating effects emotions, affects, and thoughts have on the association between religiosity and restricted sexuality have never been integrated into a single model. Finally, cross-religious differences in common sexual behavior have still yet to be documented. We addressed these three issues in two studies, with samples of Catholic and Muslim tradition (total N = 446). Consistently across samples, religiosity predicted, either directly or indirectly, less frequent common heterosexual behaviors and masturbation, partly through sexual guilt and inhibition, and/or decreased sexual fantasy and the search for sexual pleasure. However, married Muslims’ religiosity, unlike Catholics’, did not directly undermine fertility-oriented sexuality and the search for pleasure. Religion's role in restricting sexuality seems to be rooted in deep psychological rationale.
{"title":"Religiosity and Sexual Behavior: Tense Relationships and Underlying Affects and Cognitions in Samples of Christian and Muslim Traditions","authors":"Caroline Rigo, V. Saroglou","doi":"10.1163/15736121-12341359","DOIUrl":"https://doi.org/10.1163/15736121-12341359","url":null,"abstract":"Religion's historical mistrust of sexuality shapes people's behavior by inhibiting liberal sexuality. Still, it is unclear whether this inhibitive role also includes common, normative sexual behavior, particularly in secularized contexts. Moreover, the possible mediating effects emotions, affects, and thoughts have on the association between religiosity and restricted sexuality have never been integrated into a single model. Finally, cross-religious differences in common sexual behavior have still yet to be documented. We addressed these three issues in two studies, with samples of Catholic and Muslim tradition (total N = 446). Consistently across samples, religiosity predicted, either directly or indirectly, less frequent common heterosexual behaviors and masturbation, partly through sexual guilt and inhibition, and/or decreased sexual fantasy and the search for sexual pleasure. However, married Muslims’ religiosity, unlike Catholics’, did not directly undermine fertility-oriented sexuality and the search for pleasure. Religion's role in restricting sexuality seems to be rooted in deep psychological rationale.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"13 1","pages":"176 - 201"},"PeriodicalIF":1.3,"publicationDate":"2018-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86640618","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-01DOI: 10.1163/15736121-12341357
Katie Givens Kime, J. Snarey
The neuroscience revolution has revived interpretations of religious experiences as wholly dependent on biological conditions. William James cautioned against allowing such neurological reductionism to overwhelm other useful perspectives. Contemporary psychologists of religion have raised similar cautions, but have failed to engage James as a full conversation partner. In this article, we present a contemporary, applied version of James's perspective. We clarify the problem by reviewing specific James-like contemporary concerns about reductionism in the neuropsychological study of religion. Then, most centrally, we employ three of James's conceptual tools—pragmatism, pluralism, and radical empiricism—to moderate contemporary reductionism. Finally, we point to a constructive approach through which neuroscientists might collaborate with scholars in the humanities and psychosocial sciences, which is consistent with our conclusion that it is often no longer fruitful to separate neurobiological studies from studies that are psychosocial or sociocultural.
{"title":"A Jamesian Response to Reductionism in the Neuropsychology of Religious Experience","authors":"Katie Givens Kime, J. Snarey","doi":"10.1163/15736121-12341357","DOIUrl":"https://doi.org/10.1163/15736121-12341357","url":null,"abstract":"The neuroscience revolution has revived interpretations of religious experiences as wholly dependent on biological conditions. William James cautioned against allowing such neurological reductionism to overwhelm other useful perspectives. Contemporary psychologists of religion have raised similar cautions, but have failed to engage James as a full conversation partner. In this article, we present a contemporary, applied version of James's perspective. We clarify the problem by reviewing specific James-like contemporary concerns about reductionism in the neuropsychological study of religion. Then, most centrally, we employ three of James's conceptual tools—pragmatism, pluralism, and radical empiricism—to moderate contemporary reductionism. Finally, we point to a constructive approach through which neuroscientists might collaborate with scholars in the humanities and psychosocial sciences, which is consistent with our conclusion that it is often no longer fruitful to separate neurobiological studies from studies that are psychosocial or sociocultural.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"36 1","pages":"307 - 325"},"PeriodicalIF":1.3,"publicationDate":"2018-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78463854","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-01DOI: 10.1163/15736121-12341360
Lucas A. Keefer, Faith L Brown
Prior research shows that one's relationship with God is often patterned on interpersonal attachment style. In other words, the expectations people have about the supportiveness of close others tend to color perceptions of God. Past research also shows that well-being corresponds with a more secure view of others in attachment relationships, both interpersonal and divine. This raises an important theoretical question: Are the associations between attachment to God and well-being due to the unique nature of that bond or are they merely due to the incidental overlap between human and divine attachment style? We predicted that having a more secure (i.e., less anxious and avoidant) attachment toward God would tend to predict better well-being, even after statistically controlling for interpersonal attachments. We found broad support for this prediction in two large samples over a wide range of well-being indicators. These data suggest that attachment to God uniquely fosters well-being.
{"title":"Attachment to God Uniquely Predicts Variation in Well-Being Outcomes","authors":"Lucas A. Keefer, Faith L Brown","doi":"10.1163/15736121-12341360","DOIUrl":"https://doi.org/10.1163/15736121-12341360","url":null,"abstract":"Prior research shows that one's relationship with God is often patterned on interpersonal attachment style. In other words, the expectations people have about the supportiveness of close others tend to color perceptions of God. Past research also shows that well-being corresponds with a more secure view of others in attachment relationships, both interpersonal and divine. This raises an important theoretical question: Are the associations between attachment to God and well-being due to the unique nature of that bond or are they merely due to the incidental overlap between human and divine attachment style? We predicted that having a more secure (i.e., less anxious and avoidant) attachment toward God would tend to predict better well-being, even after statistically controlling for interpersonal attachments. We found broad support for this prediction in two large samples over a wide range of well-being indicators. These data suggest that attachment to God uniquely fosters well-being.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"34 1","pages":"225 - 257"},"PeriodicalIF":1.3,"publicationDate":"2018-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75593326","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-10-11DOI: 10.1163/15736121-12341354
N. Ghorbani, P. Watson, H. Gharibi, Z. Chen
Previous research indicates that spirituality expressed in tradition-specific terms may initiate, invigorate, and integrate Muslim religious commitments, suggesting a 3-I Model of Religious Spirituality. In a test of this model, Islamic seminarians, university students, and office workers in Iran (N = 604) responded to Muslim Experiential Religiousness (MER), Religious Orientation, and mental health scales. The tradition- specific spirituality of MER displayed correlation, moderation, and mediation results with Intrinsic and Extrinsic Personal Religious Orientations that pointed toward initiation, invigoration, and integration effects, respectively. MER also clarified the ambiguous implications of the Extrinsic Social Religious Orientation. These data most generally confirmed the heuristic potential of the 3-I Model.
{"title":"Model of Muslim Religious Spirituality: Impact of Muslim Experiential Religiousness on Religious Orientations and Psychological Adjustment among Iranian Muslims","authors":"N. Ghorbani, P. Watson, H. Gharibi, Z. Chen","doi":"10.1163/15736121-12341354","DOIUrl":"https://doi.org/10.1163/15736121-12341354","url":null,"abstract":"Previous research indicates that spirituality expressed in tradition-specific terms may initiate, invigorate, and integrate Muslim religious commitments, suggesting a 3-I Model of Religious Spirituality. In a test of this model, Islamic seminarians, university students, and office workers in Iran (N = 604) responded to Muslim Experiential Religiousness (MER), Religious Orientation, and mental health scales. The tradition- specific spirituality of MER displayed correlation, moderation, and mediation results with Intrinsic and Extrinsic Personal Religious Orientations that pointed toward initiation, invigoration, and integration effects, respectively. MER also clarified the ambiguous implications of the Extrinsic Social Religious Orientation. These data most generally confirmed the heuristic potential of the 3-I Model.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"31 1","pages":"117 - 140"},"PeriodicalIF":1.3,"publicationDate":"2018-10-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83667623","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-10-10DOI: 10.1163/15736121-12341353
P. Verhagen, A. Schreurs
The purpose of this article is to contribute to the dialogue on spirituality in mental health care (psychiatry and psychotherapy). Spirituality is still an uncomfortable theme in mental health care despite a burgeoning literature and research. We will introduce a conceptual model on spiritual and interpersonal relationships based on love in relatedness. The model will enable the (psycho)therapist to assess the interconnectedness of spiritual and interpersonal relationships, to analyse positive or negative effects of spirituality on interpersonal functioning and vice versa, and to look for possibilities for spiritual and therapeutic change. Based on the model, the next step is to reflect on the relationship between psychiatry and spirituality with a view to dialogue instead of unfruitful discussion and controversy. We will propose a dialogue about the alternative DSM-5™ model for personality disorders. Although preliminary, we will show the usefulness of such an interdisciplinary dialogue.
{"title":"Spiritual Life and Relational Functioning: A Model and a Dialogue","authors":"P. Verhagen, A. Schreurs","doi":"10.1163/15736121-12341353","DOIUrl":"https://doi.org/10.1163/15736121-12341353","url":null,"abstract":"The purpose of this article is to contribute to the dialogue on spirituality in mental health care (psychiatry and psychotherapy). Spirituality is still an uncomfortable theme in mental health care despite a burgeoning literature and research. We will introduce a conceptual model on spiritual and interpersonal relationships based on love in relatedness. The model will enable the (psycho)therapist to assess the interconnectedness of spiritual and interpersonal relationships, to analyse positive or negative effects of spirituality on interpersonal functioning and vice versa, and to look for possibilities for spiritual and therapeutic change. Based on the model, the next step is to reflect on the relationship between psychiatry and spirituality with a view to dialogue instead of unfruitful discussion and controversy. We will propose a dialogue about the alternative DSM-5™ model for personality disorders. Although preliminary, we will show the usefulness of such an interdisciplinary dialogue.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"170 1","pages":"326 - 346"},"PeriodicalIF":1.3,"publicationDate":"2018-10-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78617975","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-09-03DOI: 10.1163/15736121-12341352
J. Pieper, Marinus H. F. van Uden, Leonie van der Valk
This article addresses the research question: “How do Dutch highly educated Muslim women of Moroccan descent use prayer in dealing with problems?” The theoretical framework was mainly based on the work of Pargament et al. regarding religious coping. The empirical part of the study consisted of a quantitative and a qualitative part. This article presents results of the quantitative part. For the quantitative part of our research, 177 questionnaires were collected using snowball sampling. We asked respondents about their praying practices and their ways of religious coping, using the Brief RCOPE. The connection and communication in their prayer with a loving, caring, benevolent God is the main religious way in which these Muslim women of Moroccan descent cope with all kinds of problems. This use of prayer as a way of coping can be clarified through the psychological functions of religiosity and prayer that are suggested by Pargament, Koenig, and Perez (2000). Prayer could help them in: (1) finding meaning, (2) being master over their circumstances and controlling their emotions, (3) finding comfort and closeness to God, (4) experiencing intimacy with others and closeness to God, and (5) transforming their way of life. We did find few negative religious coping strategies, such as negative feelings towards God or alienation. This is in line with research results of Abu Raiya and Pargament (2010). As Islam implies surrender to God, it may be difficult for Muslims to admit their religious distress, doubts, and struggles.
这篇文章解决了一个研究问题:“受过高等教育的荷兰摩洛哥裔穆斯林妇女如何使用祈祷来处理问题?”理论框架主要基于Pargament等人关于宗教应对的研究。研究的实证部分由定量和定性两部分组成。本文给出了定量部分的研究结果。在定量部分，我们采用滚雪球抽样的方法收集了177份问卷。我们使用简短的RCOPE询问受访者他们的祈祷实践和他们的宗教应对方式。这些摩洛哥裔穆斯林妇女在祈祷中与慈爱、关怀、仁慈的上帝建立联系和沟通，是她们处理各种问题的主要宗教方式。Pargament、Koenig和Perez(2000)提出的宗教信仰和祈祷的心理功能可以解释这种将祈祷作为一种应对方式的做法。祷告可以帮助他们:(1)找到人生的意义;(2)掌控自己的处境，控制自己的情绪;(3)找到安慰，亲近上帝;(4)体验与他人的亲密关系，亲近上帝;(5)改变他们的生活方式。我们确实发现了一些消极的宗教应对策略，比如对上帝的消极情绪或疏离。这与Abu Raiya and Pargament(2010)的研究结果一致。由于伊斯兰教意味着向真主降服，穆斯林可能很难承认他们在宗教上的苦恼、疑惑和挣扎。
{"title":"Praying as a Form of Religious Coping in Dutch Highly Educated Muslim Women of Moroccan Descent","authors":"J. Pieper, Marinus H. F. van Uden, Leonie van der Valk","doi":"10.1163/15736121-12341352","DOIUrl":"https://doi.org/10.1163/15736121-12341352","url":null,"abstract":"This article addresses the research question: “How do Dutch highly educated Muslim women of Moroccan descent use prayer in dealing with problems?” The theoretical framework was mainly based on the work of Pargament et al. regarding religious coping. The empirical part of the study consisted of a quantitative and a qualitative part. This article presents results of the quantitative part. For the quantitative part of our research, 177 questionnaires were collected using snowball sampling. We asked respondents about their praying practices and their ways of religious coping, using the Brief RCOPE. The connection and communication in their prayer with a loving, caring, benevolent God is the main religious way in which these Muslim women of Moroccan descent cope with all kinds of problems. This use of prayer as a way of coping can be clarified through the psychological functions of religiosity and prayer that are suggested by Pargament, Koenig, and Perez (2000). Prayer could help them in: (1) finding meaning, (2) being master over their circumstances and controlling their emotions, (3) finding comfort and closeness to God, (4) experiencing intimacy with others and closeness to God, and (5) transforming their way of life. We did find few negative religious coping strategies, such as negative feelings towards God or alienation. This is in line with research results of Abu Raiya and Pargament (2010). As Islam implies surrender to God, it may be difficult for Muslims to admit their religious distress, doubts, and struggles.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"46 1","pages":"141 - 162"},"PeriodicalIF":1.3,"publicationDate":"2018-09-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85706904","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-02-01DOI: 10.1163/15736121-12341348
Ingela Visuri
This anthropologically informed study explores descriptions of communication with invisible, superhuman agents in high functioning young adults on the autism spectrum. Based on material from interviews, two hypotheses are formulated. First, autistic individuals may experience communication with bodiless agents (e.g., gods, angels, and spirits) as less complex than interaction with peers, since it is unrestricted by multisensory input, such as body language, facial expressions, and intonation. Second, descriptions of how participants absorb into “imaginary realities” suggest that such mental states are desirable due to qualities that facilitate social cognition: While the empirical world comes through as fragmented and incoherent, imaginary worlds offer predictability, emotional coherence, and benevolent minds. These results do not conform to popular expectations that autistic minds are less adapted to experience supernatural agents, and it is instead argued that imaginative, autistic individuals may embrace religious and fictive agents in search for socially and emotionally comprehensible interaction.
{"title":"Rethinking Autism, Theism, and Atheism","authors":"Ingela Visuri","doi":"10.1163/15736121-12341348","DOIUrl":"https://doi.org/10.1163/15736121-12341348","url":null,"abstract":"This anthropologically informed study explores descriptions of communication with invisible, superhuman agents in high functioning young adults on the autism spectrum. Based on material from interviews, two hypotheses are formulated. First, autistic individuals may experience communication with bodiless agents (e.g., gods, angels, and spirits) as less complex than interaction with peers, since it is unrestricted by multisensory input, such as body language, facial expressions, and intonation. Second, descriptions of how participants absorb into “imaginary realities” suggest that such mental states are desirable due to qualities that facilitate social cognition: While the empirical world comes through as fragmented and incoherent, imaginary worlds offer predictability, emotional coherence, and benevolent minds. These results do not conform to popular expectations that autistic minds are less adapted to experience supernatural agents, and it is instead argued that imaginative, autistic individuals may embrace religious and fictive agents in search for socially and emotionally comprehensible interaction.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"54 1","pages":"1 - 31"},"PeriodicalIF":1.3,"publicationDate":"2018-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86733720","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-02-01DOI: 10.1163/15736121-12341349
H. R. Riggio, Joshua Uhalt, B. Matthies, Theresa Harvey, Nya Lowden, Victoria Umana
Two self-report experiments examined how religiosity affects attributions made for the outcome of a tornado. Undergraduate students (N = 533) and online adults (N = 537) read a fictional vignette about a tornado that hits a small town in the United States. The townspeople met at church and prayed or prepared emergency shelters for three days before the tornado; either no one died or over 200 people died from the tornado. Participants made attributions of cause to God, prayer, faith, and worship. In both studies, individuals identifying as Christian made more attributions to God, prayer, faith, and worship, but only when no one died; when townspeople died, Christian participants made fewer attributions to God, prayer, faith, and worship (the God-serving bias). Individuals identifying as agnostic or atheist did not show this bias. Directions for future research in terms of implicit religious beliefs and normative evaluations of religion are discussed.
{"title":"Explaining Death by Tornado: Religiosity and the God-Serving Bias","authors":"H. R. Riggio, Joshua Uhalt, B. Matthies, Theresa Harvey, Nya Lowden, Victoria Umana","doi":"10.1163/15736121-12341349","DOIUrl":"https://doi.org/10.1163/15736121-12341349","url":null,"abstract":"Two self-report experiments examined how religiosity affects attributions made for the outcome of a tornado. Undergraduate students (N = 533) and online adults (N = 537) read a fictional vignette about a tornado that hits a small town in the United States. The townspeople met at church and prayed or prepared emergency shelters for three days before the tornado; either no one died or over 200 people died from the tornado. Participants made attributions of cause to God, prayer, faith, and worship. In both studies, individuals identifying as Christian made more attributions to God, prayer, faith, and worship, but only when no one died; when townspeople died, Christian participants made fewer attributions to God, prayer, faith, and worship (the God-serving bias). Individuals identifying as agnostic or atheist did not show this bias. Directions for future research in terms of implicit religious beliefs and normative evaluations of religion are discussed.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"19 1","pages":"32 - 59"},"PeriodicalIF":1.3,"publicationDate":"2018-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82813500","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Studies from the West have reported a positive relationship between religion and mental health, and yet research on the relationship between religiosity and well-being among Chinese is rare. The present study investigated this relationship in a representative sample of Chinese college students. From a total sample of 11139 college students in 16 universities nationwide, 1418 students with self-reported religious beliefs were selected. We assessed religiosity (organizational, non-organizational, and intrinsic/extrinsic religiosity), subjective well-being (life satisfaction), psychological distress (depression & anxiety), and meaning in life. In addition, qualitative interviews were conducted with 10 psychologically distressed and 10 non-distressed religious students. Results indicated that religiosity was associated with higher life satisfaction, a relationship partially mediated by meaning in life. Unexpectedly, religiosity was also associated with higher depressive and anxiety symptoms. Qualitative interviews revealed that distressed religious believers suffered from greater mental distress before becoming involved in religion, compared to non-distressed religious students.
{"title":"Religion and Subjective Well-Being in Chinese College Students: Does Meaningfulness Matter?","authors":"Yan-Fei Hou, Xian-gang Feng, Xueling Yang, Zicong Yang, Xiao-yuan Zhang, H. Koenig","doi":"10.1163/15736121-12341351","DOIUrl":"https://doi.org/10.1163/15736121-12341351","url":null,"abstract":"Studies from the West have reported a positive relationship between religion and mental health, and yet research on the relationship between religiosity and well-being among Chinese is rare. The present study investigated this relationship in a representative sample of Chinese college students. From a total sample of 11139 college students in 16 universities nationwide, 1418 students with self-reported religious beliefs were selected. We assessed religiosity (organizational, non-organizational, and intrinsic/extrinsic religiosity), subjective well-being (life satisfaction), psychological distress (depression & anxiety), and meaning in life. In addition, qualitative interviews were conducted with 10 psychologically distressed and 10 non-distressed religious students. Results indicated that religiosity was associated with higher life satisfaction, a relationship partially mediated by meaning in life. Unexpectedly, religiosity was also associated with higher depressive and anxiety symptoms. Qualitative interviews revealed that distressed religious believers suffered from greater mental distress before becoming involved in religion, compared to non-distressed religious students.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"EM-24 1","pages":"60 - 79"},"PeriodicalIF":1.3,"publicationDate":"2018-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84527336","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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