Pub Date : 2020-02-29DOI: 10.1177/0084672420905019
R. Sosis
There has been increasing interest in the evolutionary study of religion, but perfunctory fractionalization has limited our ability to explain how and why religion evolved, evaluate religion’s current adaptive value, and assess its role in contemporary decision-making. To move beyond piecemeal analyses of religion, I have recently offered an integrative evolutionary framework that approaches religions as adaptive systems. I argue that religions are an adaptive complex of traits consisting of cognitive, neurological, affective, behavioral, and developmental features that are organized into a self-regulating feedback system. Here I explore four advantages of this systemic approach to religion: it avoids definitional problems that have plagued the study of religion, affords a contextual understanding of religious belief, informs current debates within the evolutionary study of religion, and provides links to both the natural sciences and humanities. I argue that the systemic approach offers the strongest potential for real progress and broad application of evolutionary theory to the study of religion.
{"title":"Four advantages of a systemic approach to the study of religion","authors":"R. Sosis","doi":"10.1177/0084672420905019","DOIUrl":"https://doi.org/10.1177/0084672420905019","url":null,"abstract":"There has been increasing interest in the evolutionary study of religion, but perfunctory fractionalization has limited our ability to explain how and why religion evolved, evaluate religion’s current adaptive value, and assess its role in contemporary decision-making. To move beyond piecemeal analyses of religion, I have recently offered an integrative evolutionary framework that approaches religions as adaptive systems. I argue that religions are an adaptive complex of traits consisting of cognitive, neurological, affective, behavioral, and developmental features that are organized into a self-regulating feedback system. Here I explore four advantages of this systemic approach to religion: it avoids definitional problems that have plagued the study of religion, affords a contextual understanding of religious belief, informs current debates within the evolutionary study of religion, and provides links to both the natural sciences and humanities. I argue that the systemic approach offers the strongest potential for real progress and broad application of evolutionary theory to the study of religion.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"141 1","pages":"142 - 157"},"PeriodicalIF":1.3,"publicationDate":"2020-02-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73289743","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 : 2020-02-21DOI: 10.1177/0084672420905018
S. Dein
This article examines the relationship between religion, transcendence and social bonding. I speculate that the capacity to undergo transcendent experiences facilitated social bonding. Following a discussion of Gorelik’s typology of transcendence, it examines the relationship between ritual, transcendence and bonding with an emphasis on singing, dancing and synchrony. It then moves on to explore theory of mind and transcendence. Finally, transcendent emotions like compassion, admiration, gratitude, love and awe will be discussed. I conclude by arguing that transcendence originates from group-level selection.
{"title":"Transcendence, religion and social bonding","authors":"S. Dein","doi":"10.1177/0084672420905018","DOIUrl":"https://doi.org/10.1177/0084672420905018","url":null,"abstract":"This article examines the relationship between religion, transcendence and social bonding. I speculate that the capacity to undergo transcendent experiences facilitated social bonding. Following a discussion of Gorelik’s typology of transcendence, it examines the relationship between ritual, transcendence and bonding with an emphasis on singing, dancing and synchrony. It then moves on to explore theory of mind and transcendence. Finally, transcendent emotions like compassion, admiration, gratitude, love and awe will be discussed. I conclude by arguing that transcendence originates from group-level selection.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"243 1","pages":"77 - 88"},"PeriodicalIF":1.3,"publicationDate":"2020-02-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74491922","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 : 2020-02-06DOI: 10.1177/0084672420903112
J. Jones
Several models of the evolution of religion claim that ritual creates “religion” and gives it a positive evolutionary role. Robert Bellah suggests that the evolutionary roots of ritual lay in the play of animals. For Homo sapiens, Bellah argues, rituals generate a world of experience different from the world of everyday life, and that different world of experience is the foundation of later religious developments. Robin Dunbar points to trance dancing as the original religious behavior. Trance dancing both alters ordinary consciousness and generates trance experiences that will give rise to religious concepts and also, through the production of endorphins, bonds people into tight-knit social groups whose social bonding gives them a survival advantage. The role of ritual in social bonding has been well established through the research on the production of endorphins by synchronized activity and the role of endorphins in social bonding. The role of ritual in generating religious experience has been much less developed. Drawing on the extensive research on the ways in which bodily activity can impact and transform our sensory and cognitive processes, and the ways in which sensory and cognitive processes are neurologically connected with somatic processes, this article will propose one neuropsychological model of how ritual activity might give rise to religion. Starting from bodily activity means that here religion will be understood more as a set of practices and less as a set of beliefs. Theological implications of this model will be discussed.
{"title":"How ritual might create religion: A neuropsychological exploration","authors":"J. Jones","doi":"10.1177/0084672420903112","DOIUrl":"https://doi.org/10.1177/0084672420903112","url":null,"abstract":"Several models of the evolution of religion claim that ritual creates “religion” and gives it a positive evolutionary role. Robert Bellah suggests that the evolutionary roots of ritual lay in the play of animals. For Homo sapiens, Bellah argues, rituals generate a world of experience different from the world of everyday life, and that different world of experience is the foundation of later religious developments. Robin Dunbar points to trance dancing as the original religious behavior. Trance dancing both alters ordinary consciousness and generates trance experiences that will give rise to religious concepts and also, through the production of endorphins, bonds people into tight-knit social groups whose social bonding gives them a survival advantage. The role of ritual in social bonding has been well established through the research on the production of endorphins by synchronized activity and the role of endorphins in social bonding. The role of ritual in generating religious experience has been much less developed. Drawing on the extensive research on the ways in which bodily activity can impact and transform our sensory and cognitive processes, and the ways in which sensory and cognitive processes are neurologically connected with somatic processes, this article will propose one neuropsychological model of how ritual activity might give rise to religion. Starting from bodily activity means that here religion will be understood more as a set of practices and less as a set of beliefs. Theological implications of this model will be discussed.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"21 1","pages":"29 - 45"},"PeriodicalIF":1.3,"publicationDate":"2020-02-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81979659","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 : 2020-01-08DOI: 10.1177/0084672419883349
Onurcan Yilmaz, H. G. Bahçekapılı, M. Harma, Barış Sevi
Although the effect of religious belief on morally relevant behavior is well demonstrated, the reverse influence is less known. In this research, we examined the influence of morality on religious belief. In the first study, we used two samples from Turkey and the United States, and specifically tested the hypothesis that intergroup tolerance predicts a shift in meta-ethical views toward subjective morality, which in turn predicts decreased religious belief. To examine the relationship between intergroup tolerance and religiosity via subjective morality, a structural equation model (SEM) was run. SEM results yielded good fit to the data for both samples. Intergroup tolerance positively predicted subjective morality, and in turn, morality negatively predicted religiosity. The bias-corrected bootstrap analysis confirmed the mediation, indicating that the association between intergroup tolerance and religious belief was mediated via subjective morality. In Study 2, we probed for the causal relationship, and the results showed that manipulating intergroup tolerance increases subjective morality, but does not influence religiosity. Therefore, we found only partial evidence for our proposed model that tolerance causally influences subjective morality, but not religiosity.
{"title":"Intergroup tolerance leads to subjective morality, which in turn is associated with (but does not lead to) reduced religiosity","authors":"Onurcan Yilmaz, H. G. Bahçekapılı, M. Harma, Barış Sevi","doi":"10.1177/0084672419883349","DOIUrl":"https://doi.org/10.1177/0084672419883349","url":null,"abstract":"Although the effect of religious belief on morally relevant behavior is well demonstrated, the reverse influence is less known. In this research, we examined the influence of morality on religious belief. In the first study, we used two samples from Turkey and the United States, and specifically tested the hypothesis that intergroup tolerance predicts a shift in meta-ethical views toward subjective morality, which in turn predicts decreased religious belief. To examine the relationship between intergroup tolerance and religiosity via subjective morality, a structural equation model (SEM) was run. SEM results yielded good fit to the data for both samples. Intergroup tolerance positively predicted subjective morality, and in turn, morality negatively predicted religiosity. The bias-corrected bootstrap analysis confirmed the mediation, indicating that the association between intergroup tolerance and religious belief was mediated via subjective morality. In Study 2, we probed for the causal relationship, and the results showed that manipulating intergroup tolerance increases subjective morality, but does not influence religiosity. Therefore, we found only partial evidence for our proposed model that tolerance causally influences subjective morality, but not religiosity.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"44 1","pages":"232 - 243"},"PeriodicalIF":1.3,"publicationDate":"2020-01-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83708777","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 : 2019-12-31DOI: 10.1177/0084672419900547
Robin I. M. Dunbar
This article explores the implications of the social brain and the endorphin-based bonding mechanism that underpins it for the evolution of religion. I argue that religion evolved as one of the behavioural mechanisms designed to facilitate community bonding when humans first evolved the larger social groups of ~150 that now characterise our species. This is not a matter of facilitating cooperation, but of engineering social cohesion – a very different problem. Analysis of the size of C19th utopian communities suggests that a religious basis both allowed larger groups to form and greatly enhanced their longevity. I suggest that religion evolved in two stages: an early immersive form with no formal structure based on trance-dancing (a form still evident in the rituals and practices of many hunter-gatherers) and a later form which had more formal structures and gave rise to our modern doctrinal religions. I argue that the modern doctrinal religions did not replace ancestral immersive religions but rather that the doctrinal component was overlaid on the ancient immersive form, thereby giving rise to the mystical stance that underlies all world religions. I suggest that it is this mystical stance that causes the constant upwelling of cults and sects within world religions.
{"title":"Religion, the social brain and the mystical stance","authors":"Robin I. M. Dunbar","doi":"10.1177/0084672419900547","DOIUrl":"https://doi.org/10.1177/0084672419900547","url":null,"abstract":"This article explores the implications of the social brain and the endorphin-based bonding mechanism that underpins it for the evolution of religion. I argue that religion evolved as one of the behavioural mechanisms designed to facilitate community bonding when humans first evolved the larger social groups of ~150 that now characterise our species. This is not a matter of facilitating cooperation, but of engineering social cohesion – a very different problem. Analysis of the size of C19th utopian communities suggests that a religious basis both allowed larger groups to form and greatly enhanced their longevity. I suggest that religion evolved in two stages: an early immersive form with no formal structure based on trance-dancing (a form still evident in the rituals and practices of many hunter-gatherers) and a later form which had more formal structures and gave rise to our modern doctrinal religions. I argue that the modern doctrinal religions did not replace ancestral immersive religions but rather that the doctrinal component was overlaid on the ancient immersive form, thereby giving rise to the mystical stance that underlies all world religions. I suggest that it is this mystical stance that causes the constant upwelling of cults and sects within world religions.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"12 1","pages":"46 - 62"},"PeriodicalIF":1.3,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74586233","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 : 2019-12-23DOI: 10.1177/0084672419895329
K. Ladd
These editorial comments acknowledge those who have contributed to the success of the journal, especially through the transition period and our first year with SAGE. This work also serves as a brie...
{"title":"Remarks from the editor and introduction to the special section of keynote addresses from the 2019 IAPR Conference","authors":"K. Ladd","doi":"10.1177/0084672419895329","DOIUrl":"https://doi.org/10.1177/0084672419895329","url":null,"abstract":"These editorial comments acknowledge those who have contributed to the success of the journal, especially through the transition period and our first year with SAGE. This work also serves as a brie...","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"34 1","pages":"008467241989532"},"PeriodicalIF":1.3,"publicationDate":"2019-12-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79412889","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 : 2019-11-01DOI: 10.1177/0084672419894682
M. Lang
The present article is an elaborated and upgraded version of the Early Career Award talk that I delivered at the IAPR 2019 conference in Gdańsk, Poland. In line with the conference’s thematic focus on new trends and neglected themes in psychology of religion, I argue that psychology of religion should strive for firmer integration with evolutionary theory and its associated methodological toolkit. Employing evolutionary theory enables to systematize findings from individual psychological studies within a broader framework that could resolve lingering empirical contradictions by providing an ultimate rationale for which results should be expected. The benefits of evolutionary analysis are illustrated through the study of collective rituals and, specifically, their purported function in stabilizing risky collective action. By comparing the socio-ecological pressures faced by chimpanzees, contemporary hunter-gatherers, and early Homo, I outline the selective pressures that may have led to the evolution of collective rituals in the hominin lineage, and, based on these selective pressures, I make predictions regarding the different functions and their underlying mechanisms that collective rituals should possess. While examining these functions, I echo the Early Career Award and focus mostly on my past work and the work of my collaborators, showing that collective rituals may stabilize risky collective action by increasing social bonding, affording to assort cooperative individuals, and providing a platform for reliable communication of commitment to group norms. The article closes with a discussion of the role that belief in superhuman agents plays in stabilizing and enhancing the effects of collective rituals on trust-based cooperation.
{"title":"The evolutionary paths to collective rituals: An interdisciplinary perspective on the origins and functions of the basic social act","authors":"M. Lang","doi":"10.1177/0084672419894682","DOIUrl":"https://doi.org/10.1177/0084672419894682","url":null,"abstract":"The present article is an elaborated and upgraded version of the Early Career Award talk that I delivered at the IAPR 2019 conference in Gdańsk, Poland. In line with the conference’s thematic focus on new trends and neglected themes in psychology of religion, I argue that psychology of religion should strive for firmer integration with evolutionary theory and its associated methodological toolkit. Employing evolutionary theory enables to systematize findings from individual psychological studies within a broader framework that could resolve lingering empirical contradictions by providing an ultimate rationale for which results should be expected. The benefits of evolutionary analysis are illustrated through the study of collective rituals and, specifically, their purported function in stabilizing risky collective action. By comparing the socio-ecological pressures faced by chimpanzees, contemporary hunter-gatherers, and early Homo, I outline the selective pressures that may have led to the evolution of collective rituals in the hominin lineage, and, based on these selective pressures, I make predictions regarding the different functions and their underlying mechanisms that collective rituals should possess. While examining these functions, I echo the Early Career Award and focus mostly on my past work and the work of my collaborators, showing that collective rituals may stabilize risky collective action by increasing social bonding, affording to assort cooperative individuals, and providing a platform for reliable communication of commitment to group norms. The article closes with a discussion of the role that belief in superhuman agents plays in stabilizing and enhancing the effects of collective rituals on trust-based cooperation.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"30 1","pages":"224 - 252"},"PeriodicalIF":1.3,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89667044","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 : 2019-11-01DOI: 10.1177/0084672419894684
P. Brandt
“We had a great conference!” was a comment generally shared by the participants at the last Conference of the International Association for the Psychology of Religion (IAPR) which took place in Gdansk, Poland from 31 August through 3 September 2019. This recent event and the publication, in this issue, of several keynote addresses from this conference, afford an excellent occasion to share some thoughts about IAPR conferences, the G’dansk conference in particular, the state of the IAPR in general, and some considerations and challenges for the future of our organization.
{"title":"The 2019 G’dansk conference: Some comments on the state of the International Association for the Psychology of Religion","authors":"P. Brandt","doi":"10.1177/0084672419894684","DOIUrl":"https://doi.org/10.1177/0084672419894684","url":null,"abstract":"“We had a great conference!” was a comment generally shared by the participants at the last Conference of the International Association for the Psychology of Religion (IAPR) which took place in Gdansk, Poland from 31 August through 3 September 2019. This recent event and the publication, in this issue, of several keynote addresses from this conference, afford an excellent occasion to share some thoughts about IAPR conferences, the G’dansk conference in particular, the state of the IAPR in general, and some considerations and challenges for the future of our organization.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"8 1","pages":"189 - 193"},"PeriodicalIF":1.3,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79768720","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 : 2019-11-01DOI: 10.1177/0084672419895130
Peter C. Hill
This article advocates for the inclusion of theistic beliefs in the study of humility and intellectual humility and recommends the construct of worldview as a promising resource for this endeavor. The promise of this approach is tested by exploring the contrasting worldviews of three religious traditions: Buddhism, Christianity, and atheism. In so doing, the ontological and anthropological turn of these worldviews will be contrasted with implications for research on humility drawn.
{"title":"Perspectives on character formation from three religious worldviews: The case of humility and intellectual humility","authors":"Peter C. Hill","doi":"10.1177/0084672419895130","DOIUrl":"https://doi.org/10.1177/0084672419895130","url":null,"abstract":"This article advocates for the inclusion of theistic beliefs in the study of humility and intellectual humility and recommends the construct of worldview as a promising resource for this endeavor. The promise of this approach is tested by exploring the contrasting worldviews of three religious traditions: Buddhism, Christianity, and atheism. In so doing, the ontological and anthropological turn of these worldviews will be contrasted with implications for research on humility drawn.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"54 1","pages":"194 - 203"},"PeriodicalIF":1.3,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77446775","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 : 2019-11-01DOI: 10.1177/0084672419894677
G. Saucier
It has become widely recognized that religiousness has a predictable pattern of small associations with Big Five personality dimensions, and has some intersections with cultural psychology. But just how large are those culture-religiosity intersections, and are there additional associations with personality when one extends beyond the restricted spectrum represented by Big Five traits? Moreover, do the answers to these questions depend on how religiousness is defined and measured? I argue that, both conceptually and empirically, religiousness itself meets the criteria for a personality dimension (including stability, heritability, and other grounds), and is simultaneously for the most part a cultural phenomenon reflecting often widely shared sets of beliefs, values, worldviews, and norms. The patterns of modest associations with other personality dimensions, from the Big Five and beyond, are consistent with both arguments. A distributive model of culture, under which culture is aggregated personalities (and especially mindsets) helps make sense of these relations. Tradition-oriented religiousness tends to have a prominent position in enduring-order (as contrasted with evolving-order) cultures, which helps account for its occasional expressions in political religion. In contrast, mystical spirituality is more prone to manifest as a sub-cultural phenomenon peripheral to mainstream culture. But for either conception—religiousness or spirituality—the same personality-and-culture propositions appear to hold. Nonetheless, religiousness seems not totally reducible to a variable for personality or cultural psychology, and considerations are introduced regarding what that irreducible element is most likely to be.
{"title":"Is religiousness a form of variation in personality, or in culture, or neither? Conceptual issues and empirical indications","authors":"G. Saucier","doi":"10.1177/0084672419894677","DOIUrl":"https://doi.org/10.1177/0084672419894677","url":null,"abstract":"It has become widely recognized that religiousness has a predictable pattern of small associations with Big Five personality dimensions, and has some intersections with cultural psychology. But just how large are those culture-religiosity intersections, and are there additional associations with personality when one extends beyond the restricted spectrum represented by Big Five traits? Moreover, do the answers to these questions depend on how religiousness is defined and measured? I argue that, both conceptually and empirically, religiousness itself meets the criteria for a personality dimension (including stability, heritability, and other grounds), and is simultaneously for the most part a cultural phenomenon reflecting often widely shared sets of beliefs, values, worldviews, and norms. The patterns of modest associations with other personality dimensions, from the Big Five and beyond, are consistent with both arguments. A distributive model of culture, under which culture is aggregated personalities (and especially mindsets) helps make sense of these relations. Tradition-oriented religiousness tends to have a prominent position in enduring-order (as contrasted with evolving-order) cultures, which helps account for its occasional expressions in political religion. In contrast, mystical spirituality is more prone to manifest as a sub-cultural phenomenon peripheral to mainstream culture. But for either conception—religiousness or spirituality—the same personality-and-culture propositions appear to hold. Nonetheless, religiousness seems not totally reducible to a variable for personality or cultural psychology, and considerations are introduced regarding what that irreducible element is most likely to be.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"49 1","pages":"216 - 223"},"PeriodicalIF":1.3,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81524738","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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