Pub Date : 2019-11-01DOI: 10.1177/0084672419883345
Hilde Frøkedal, T. Sørensen, T. Ruud, V. Demarinis, H. Stifoss-Hanssen
Research has shown that addressing and integrating the existential dimension in treatment settings reduce symptoms like anxiety, depression and substance abuse. Healthcare chaplains are key personnel in this practice. A nationwide, cross-sectional survey influenced by a mixed-methods approach was used to examine the attitudes, practices, understanding and perceptions of mental health professionals, including healthcare chaplains, regarding the value of addressing the existential dimension in treatment programmes. The existential group practice was led by the healthcare chaplains as an integrated part of specialist mental health services. A positive and open attitude towards addressing the existential dimension was identified among the informants. Despite this, a small gap between attitude and practice was reported. Existential, religious and spiritual concerns are reported as part of the existential dimension and as relevant topics to be discussed in specialist mental health services. The findings indicate that the existential group practice could have a positive influence on the co-leaders’ competence to address existential, religious and spiritual concerns; however, this should be further investigated.
{"title":"Addressing the existential dimension in treatment settings: Mental health professionals’ and healthcare chaplains’ attitudes, practices, understanding and perceptions of value","authors":"Hilde Frøkedal, T. Sørensen, T. Ruud, V. Demarinis, H. Stifoss-Hanssen","doi":"10.1177/0084672419883345","DOIUrl":"https://doi.org/10.1177/0084672419883345","url":null,"abstract":"Research has shown that addressing and integrating the existential dimension in treatment settings reduce symptoms like anxiety, depression and substance abuse. Healthcare chaplains are key personnel in this practice. A nationwide, cross-sectional survey influenced by a mixed-methods approach was used to examine the attitudes, practices, understanding and perceptions of mental health professionals, including healthcare chaplains, regarding the value of addressing the existential dimension in treatment programmes. The existential group practice was led by the healthcare chaplains as an integrated part of specialist mental health services. A positive and open attitude towards addressing the existential dimension was identified among the informants. Despite this, a small gap between attitude and practice was reported. Existential, religious and spiritual concerns are reported as part of the existential dimension and as relevant topics to be discussed in specialist mental health services. The findings indicate that the existential group practice could have a positive influence on the co-leaders’ competence to address existential, religious and spiritual concerns; however, this should be further investigated.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"166 1","pages":"253 - 276"},"PeriodicalIF":1.3,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73601210","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: 10.1177/0084672419894673
H. Grzymała-Moszczyńska, Maria Kanal
The goal of our article is to present the subject of forced migration as a very interesting and socially relevant research field that could contribute to further development of the psychology of religion. We focus on further development of the toolbox of the psychology of religion, seeking further application of Sunden’s role theory and introducing new approaches originating from indigenous and environmental psychology. After a short review of existing research, new theoretical approaches, and methodologies are presented, along with suggestions for improving the validity of qualitative research pertaining to the role of religion at all stages of the migration process.
{"title":"Research on forced migration from the perspective of the psychology of religion: Opportunities and challenges","authors":"H. Grzymała-Moszczyńska, Maria Kanal","doi":"10.1177/0084672419894673","DOIUrl":"https://doi.org/10.1177/0084672419894673","url":null,"abstract":"The goal of our article is to present the subject of forced migration as a very interesting and socially relevant research field that could contribute to further development of the psychology of religion. We focus on further development of the toolbox of the psychology of religion, seeking further application of Sunden’s role theory and introducing new approaches originating from indigenous and environmental psychology. After a short review of existing research, new theoretical approaches, and methodologies are presented, along with suggestions for improving the validity of qualitative research pertaining to the role of religion at all stages of the migration process.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"31 1","pages":"204 - 215"},"PeriodicalIF":1.3,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78579837","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 : 2019-10-24DOI: 10.1177/0084672419883339
A. H. Andersen, E. Assing Hvidt, N. Hvidt, K. Roessler
Research documents that many chronic non-malignant pain patients experience existential, spiritual and religious needs; however, research knowledge is missing on if and how physicians approach these needs. We conducted a systematic review to explore the extent to which physicians address these needs in their communication with chronic non-malignant pain patients and to explore the facilitators and challenges of this communication. We followed the Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA) guidelines, searching Embase, Medline, Scopus and PsycINFO. The quality of the included articles was assessed based on design-specific screening tools. We included four of 2337 screened articles and found the quality to be good. Physicians’ communication about existential, spiritual and religious needs was given low priority and depended on the patients’ own initiative, except when clinicians were interested in holistic care. Patient dissatisfaction with the physician’s attention to these needs was related to higher pain and depression. Physicians’ challenges for addressing these needs were their tendency to prioritize physiological aspects and close further elaboration of existential needs when addressed by the patients. The main facilitator was the individual physician’s willingness to listen with openness and empathy to the patients’ existential concerns. A tentative conclusion is that physicians rarely meet the existential, spiritual and religious needs of their chronic non-malignant pain patients. This might be due to higher priority of physical aspects, lack of time and a lack of knowledge about the importance of and training in the ability to address these needs. Further research is needed on physicians’ communication about existential, spiritual and religious needs and on their training in here.
{"title":"Doctor–patient communication about existential, spiritual and religious needs in chronic pain: A systematic review","authors":"A. H. Andersen, E. Assing Hvidt, N. Hvidt, K. Roessler","doi":"10.1177/0084672419883339","DOIUrl":"https://doi.org/10.1177/0084672419883339","url":null,"abstract":"Research documents that many chronic non-malignant pain patients experience existential, spiritual and religious needs; however, research knowledge is missing on if and how physicians approach these needs. We conducted a systematic review to explore the extent to which physicians address these needs in their communication with chronic non-malignant pain patients and to explore the facilitators and challenges of this communication. We followed the Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA) guidelines, searching Embase, Medline, Scopus and PsycINFO. The quality of the included articles was assessed based on design-specific screening tools. We included four of 2337 screened articles and found the quality to be good. Physicians’ communication about existential, spiritual and religious needs was given low priority and depended on the patients’ own initiative, except when clinicians were interested in holistic care. Patient dissatisfaction with the physician’s attention to these needs was related to higher pain and depression. Physicians’ challenges for addressing these needs were their tendency to prioritize physiological aspects and close further elaboration of existential needs when addressed by the patients. The main facilitator was the individual physician’s willingness to listen with openness and empathy to the patients’ existential concerns. A tentative conclusion is that physicians rarely meet the existential, spiritual and religious needs of their chronic non-malignant pain patients. This might be due to higher priority of physical aspects, lack of time and a lack of knowledge about the importance of and training in the ability to address these needs. Further research is needed on physicians’ communication about existential, spiritual and religious needs and on their training in here.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"148 1","pages":"277 - 299"},"PeriodicalIF":1.3,"publicationDate":"2019-10-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86661066","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 : 2019-07-01DOI: 10.1177/0084672419878819
Anna Polemikou, E. Zartaloudi, Nikitas Polemikos
Nonbelievers represent an understudied population in Greece. This investigation reports on the translation, cultural adaptation, and initial validation of the Nonreligious-Nonspiritual Scale (NRNSS), a measure designed to assess nonbelief. Data from 1754 participants were collected to examine the psychometric properties of the Greek version of the instrument and to assess the nationwide interpretability of the measure. Factor analyses suggested that the 16-item scale retained its bifactor model. Convergent validity was supported through associations with additional measures, namely, the Meaning in Life Questionnaire (MLQ) and the Connor–Davidson Resilience Scale (CD-RISC), which were used as reference criteria. Potential utility of the measure and future directions for ongoing development are discussed.
{"title":"Estimating nonbelief: Translation, cultural adaptation, and statistical validation of the Nonreligious-Nonspiritual Scale in a nationwide Greek sample","authors":"Anna Polemikou, E. Zartaloudi, Nikitas Polemikos","doi":"10.1177/0084672419878819","DOIUrl":"https://doi.org/10.1177/0084672419878819","url":null,"abstract":"Nonbelievers represent an understudied population in Greece. This investigation reports on the translation, cultural adaptation, and initial validation of the Nonreligious-Nonspiritual Scale (NRNSS), a measure designed to assess nonbelief. Data from 1754 participants were collected to examine the psychometric properties of the Greek version of the instrument and to assess the nationwide interpretability of the measure. Factor analyses suggested that the 16-item scale retained its bifactor model. Convergent validity was supported through associations with additional measures, namely, the Meaning in Life Questionnaire (MLQ) and the Connor–Davidson Resilience Scale (CD-RISC), which were used as reference criteria. Potential utility of the measure and future directions for ongoing development are discussed.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"105 1","pages":"105 - 122"},"PeriodicalIF":1.3,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76227541","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 : 2019-07-01Epub Date: 2019-05-03DOI: 10.1177/0084672419839800
Myriam Rudaz, Thomas Ledermann, Joseph G Grzywacz
Cancer survivors are at risk for poor subjective well-being, but the potential beneficial effect of daily spiritual experiences is unknown. Using data from the second and third wave of the Midlife in the United States (MIDUS) study, we examined the extent to which daily spiritual experiences at baseline moderate the association between subjective well-being at baseline and approximately 10 years later in cancer survivors (n = 288). Regression analyses, controlled for age, educational attainment, and religious/spiritual coping, showed that daily spiritual experiences moderated the association between life satisfaction at baseline and follow-up. Specifically, high spiritual experiences enhanced life satisfaction over time in cancer survivors with low life satisfaction at baseline. Also, daily spiritual experiences moderated the association between positive affect at baseline and follow-up, though this moderating effect was different for women and men. No moderating effect emerged for negative affect.
{"title":"The Influence of Daily Spiritual Experiences and Gender on Subjective Well-Being Over Time in Cancer Survivors.","authors":"Myriam Rudaz, Thomas Ledermann, Joseph G Grzywacz","doi":"10.1177/0084672419839800","DOIUrl":"https://doi.org/10.1177/0084672419839800","url":null,"abstract":"<p><p>Cancer survivors are at risk for poor subjective well-being, but the potential beneficial effect of daily spiritual experiences is unknown. Using data from the second and third wave of the Midlife in the United States (MIDUS) study, we examined the extent to which daily spiritual experiences at baseline moderate the association between subjective well-being at baseline and approximately 10 years later in cancer survivors (<i>n</i> = 288). Regression analyses, controlled for age, educational attainment, and religious/spiritual coping, showed that daily spiritual experiences moderated the association between life satisfaction at baseline and follow-up. Specifically, high spiritual experiences enhanced life satisfaction over time in cancer survivors with low life satisfaction at baseline. Also, daily spiritual experiences moderated the association between positive affect at baseline and follow-up, though this moderating effect was different for women and men. No moderating effect emerged for negative affect.</p>","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"41 2","pages":"159-171"},"PeriodicalIF":1.3,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/0084672419839800","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"38399422","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-07-01DOI: 10.1177/0084672419878832
N. Ghorbani, Z. Chen, F. Rabiee, Pj Watson
This first analysis of the Religious Fundamentalism Scale in Iran further examined findings that conservative religious commitments have positive adjustment implications outside the West. Religious Fundamentalism in a sample of 385 Iranian university students displayed direct relationships with Muslim religiosity and spirituality and correlated positively with the Transcendence and negatively with the Symbolism Post-Critical Beliefs (PCB) factors. Religious Fundamentalism, and conservative religiosity more generally, predicted better mental health in relationship with variables related to self-regulation, narcissism, and splitting. PCB factors defined a fundamentalist attitude of Literal Affirmation that also displayed some linkages with more adaptive psychological functioning. Iranians who self-identified as “both religious and spiritual” were more conservative religiously and more adjusted psychologically than three other religious-spiritual types. Conservative religiosity did predict the maladjustment of Exploitable Dependency. These data further suggested that conservative religiosity can have largely, though not wholly, positive mental health implications outside the West.
{"title":"Religious fundamentalism in Iran: Religious and psychological adjustment within a Muslim cultural context","authors":"N. Ghorbani, Z. Chen, F. Rabiee, Pj Watson","doi":"10.1177/0084672419878832","DOIUrl":"https://doi.org/10.1177/0084672419878832","url":null,"abstract":"This first analysis of the Religious Fundamentalism Scale in Iran further examined findings that conservative religious commitments have positive adjustment implications outside the West. Religious Fundamentalism in a sample of 385 Iranian university students displayed direct relationships with Muslim religiosity and spirituality and correlated positively with the Transcendence and negatively with the Symbolism Post-Critical Beliefs (PCB) factors. Religious Fundamentalism, and conservative religiosity more generally, predicted better mental health in relationship with variables related to self-regulation, narcissism, and splitting. PCB factors defined a fundamentalist attitude of Literal Affirmation that also displayed some linkages with more adaptive psychological functioning. Iranians who self-identified as “both religious and spiritual” were more conservative religiously and more adjusted psychologically than three other religious-spiritual types. Conservative religiosity did predict the maladjustment of Exploitable Dependency. These data further suggested that conservative religiosity can have largely, though not wholly, positive mental health implications outside the West.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"2 4","pages":"73 - 88"},"PeriodicalIF":1.3,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/0084672419878832","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72375651","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 : 2019-07-01DOI: 10.1177/0084672419871116
M. Lundmark
This study addresses the Bible as a coping tool in a sample of Swedish practising Christians living with cancer, gathered through a qualitative, in-depth interview study, on religious experiences and expressions that serve in the process of coping with a life situation changed by the disease. Through content analyses, and case studies combining tools from Pargament’s coping theory with, above all, role theory, it is shown that the Bible is a part of the coping process for approximately half of the informants. Furthermore, the Bible plays very different roles in the coping process, even for one single person. In the analyzed material, two different ways of using the Bible in the coping process occurs: Biblical passages as bearer of meaning for the informants, and the actual reading as such of the Bible. The former with two different functions in the coping process: (a) in the Biblical passages, see a direct appeal from God to the individual on a personal level and (b) a specific character in a Bible passage serves as an object of identification for the informant. In the coping process, the Bible provides coping tools for the identified coping methods meditative reading, role taking, and (re)interpretation of biblical passages (motivated by a religious tradition). As such, it mainly serves within the framework of the preserving comprehensive coping method. It is also shown that there are changes in the use of the Bible in connection with the changed life situation, as a result of the disease.
{"title":"The Bible as coping tool: Its use and psychological functions in a sample of practicing Christians living with cancer","authors":"M. Lundmark","doi":"10.1177/0084672419871116","DOIUrl":"https://doi.org/10.1177/0084672419871116","url":null,"abstract":"This study addresses the Bible as a coping tool in a sample of Swedish practising Christians living with cancer, gathered through a qualitative, in-depth interview study, on religious experiences and expressions that serve in the process of coping with a life situation changed by the disease. Through content analyses, and case studies combining tools from Pargament’s coping theory with, above all, role theory, it is shown that the Bible is a part of the coping process for approximately half of the informants. Furthermore, the Bible plays very different roles in the coping process, even for one single person. In the analyzed material, two different ways of using the Bible in the coping process occurs: Biblical passages as bearer of meaning for the informants, and the actual reading as such of the Bible. The former with two different functions in the coping process: (a) in the Biblical passages, see a direct appeal from God to the individual on a personal level and (b) a specific character in a Bible passage serves as an object of identification for the informant. In the coping process, the Bible provides coping tools for the identified coping methods meditative reading, role taking, and (re)interpretation of biblical passages (motivated by a religious tradition). As such, it mainly serves within the framework of the preserving comprehensive coping method. It is also shown that there are changes in the use of the Bible in connection with the changed life situation, as a result of the disease.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"9 1","pages":"141 - 158"},"PeriodicalIF":1.3,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74350383","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 : 2019-07-01DOI: 10.1177/0084672419868770
R. Nissen, F. Gildberg, N. Hvidt
This article presents the findings of an empirical research project on how psychiatrists in a secular country (Denmark) approach the religious patients, and how the individual worldview of the psychiatrist influences this approach. The study is based on 22 interviews with certified psychiatrists or physicians in psychiatric residency. The article presents the theoretical and methodical grounding and introduces the analytical construct “subalternalizing,” derived from subaltern studies. “Subalternalizing” designates a process where a trait in one worldview (patient) is marginalized as a consequence of another worldview’s (psychiatrist) “disinterest.” The analysis located four categories: (a) religion as a negative part of the patient story, (b) religion as a positive part of the patient story, (c) religion in relation to radicalization, and (d) there are no religious patients. The discussion shows that the approach is influenced by the psychiatrist worldview. Examples of “subalternalizing” are given and how this excludes “positive religious coping” and “existential and spiritual care” from treatment.
{"title":"Approaching the religious psychiatric patient in a secular country: Does “subalternalizing” religious patients mean they do not exist?","authors":"R. Nissen, F. Gildberg, N. Hvidt","doi":"10.1177/0084672419868770","DOIUrl":"https://doi.org/10.1177/0084672419868770","url":null,"abstract":"This article presents the findings of an empirical research project on how psychiatrists in a secular country (Denmark) approach the religious patients, and how the individual worldview of the psychiatrist influences this approach. The study is based on 22 interviews with certified psychiatrists or physicians in psychiatric residency. The article presents the theoretical and methodical grounding and introduces the analytical construct “subalternalizing,” derived from subaltern studies. “Subalternalizing” designates a process where a trait in one worldview (patient) is marginalized as a consequence of another worldview’s (psychiatrist) “disinterest.” The analysis located four categories: (a) religion as a negative part of the patient story, (b) religion as a positive part of the patient story, (c) religion in relation to radicalization, and (d) there are no religious patients. The discussion shows that the approach is influenced by the psychiatrist worldview. Examples of “subalternalizing” are given and how this excludes “positive religious coping” and “existential and spiritual care” from treatment.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"78 1","pages":"123 - 140"},"PeriodicalIF":1.3,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82727382","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 : 2019-06-06DOI: 10.1177/0084672419853036
S. Diallo
Modeling is as old as humanity. It is one of the ways in which we experience the world, teach our children, and entertain ourselves. The digital computer, on the other hand, is approximately 60 years old but as computing power increases and access to technology becomes easier, more disciplines are using statistical and computational simulations. From the humanities to social sciences, scholars are advocating for a computational branch of their field of study. This is very exciting, and we want to make sure that all disciplines stay connected and share their insights as they grow in their respective areas. Religion is a complex system that consists of humans, society, culture and social constructs that have evolved over millennia. The study of religion relies on empirical approaches to collect and analyze data to generate or validate existing theories. Modeling and simulation allows us to venture beyond statistical observation and into an exploration of the causal relationships between the different aspects of religion. It provides us with (1) the ability to understand the system as a whole, (2) the possibility of projecting how religion will evolve in the future and (3) the capability to compare, contrast and merge seemingly conflicting theories of religion. In this article, we present five critical things that scholars in psychology of religion should know about the discipline of Modeling and Simulation. The goal of this short primer is to highlight the universal aspects of Modeling and Simulation and to provide a unifying view that transcends disciplines.
{"title":"Five things to know about modeling and simulation","authors":"S. Diallo","doi":"10.1177/0084672419853036","DOIUrl":"https://doi.org/10.1177/0084672419853036","url":null,"abstract":"Modeling is as old as humanity. It is one of the ways in which we experience the world, teach our children, and entertain ourselves. The digital computer, on the other hand, is approximately 60 years old but as computing power increases and access to technology becomes easier, more disciplines are using statistical and computational simulations. From the humanities to social sciences, scholars are advocating for a computational branch of their field of study. This is very exciting, and we want to make sure that all disciplines stay connected and share their insights as they grow in their respective areas. Religion is a complex system that consists of humans, society, culture and social constructs that have evolved over millennia. The study of religion relies on empirical approaches to collect and analyze data to generate or validate existing theories. Modeling and simulation allows us to venture beyond statistical observation and into an exploration of the causal relationships between the different aspects of religion. It provides us with (1) the ability to understand the system as a whole, (2) the possibility of projecting how religion will evolve in the future and (3) the capability to compare, contrast and merge seemingly conflicting theories of religion. In this article, we present five critical things that scholars in psychology of religion should know about the discipline of Modeling and Simulation. The goal of this short primer is to highlight the universal aspects of Modeling and Simulation and to provide a unifying view that transcends disciplines.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"90 1","pages":"172 - 185"},"PeriodicalIF":1.3,"publicationDate":"2019-06-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80079498","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 : 2019-05-03DOI: 10.1177/0084672419839490
Vadim Putzu
This article reevaluates the mystical techniques and experiences peculiar to Abraham Abulafia’s Kabbalah and attempts to offer an alternative approach to their dominant understanding, which largely depends on Moshe Idel’s work. Current scholars of Jewish mysticism have a habit of highlighting the “unique character” of Abulafia’s mystical practices while asserting that they cannot be compared with the induction techniques and the psychophysical phenomena typical of hypnosis. While generally agreeing with the scholars discussed that the hyperactivation of the mind found in Abulafian Kabbalah contrasts sharply with the mental relaxation attained through the mystical practices of other religious traditions, the present study takes issue with the current view of Abulafian Kabbalah’s relation to hypnotic procedures, processes, and states. This work addresses the issues present with the current view and offers a more inclusive model for interpreting Abulafia’s Kabbalah, drawing from psychiatrist Roland Fischer.
{"title":"Mystical techniques, mental processes, and states of consciousness in Abraham Abulafia’s Kabbalah: A reassessment","authors":"Vadim Putzu","doi":"10.1177/0084672419839490","DOIUrl":"https://doi.org/10.1177/0084672419839490","url":null,"abstract":"This article reevaluates the mystical techniques and experiences peculiar to Abraham Abulafia’s Kabbalah and attempts to offer an alternative approach to their dominant understanding, which largely depends on Moshe Idel’s work. Current scholars of Jewish mysticism have a habit of highlighting the “unique character” of Abulafia’s mystical practices while asserting that they cannot be compared with the induction techniques and the psychophysical phenomena typical of hypnosis. While generally agreeing with the scholars discussed that the hyperactivation of the mind found in Abulafian Kabbalah contrasts sharply with the mental relaxation attained through the mystical practices of other religious traditions, the present study takes issue with the current view of Abulafian Kabbalah’s relation to hypnotic procedures, processes, and states. This work addresses the issues present with the current view and offers a more inclusive model for interpreting Abulafia’s Kabbalah, drawing from psychiatrist Roland Fischer.","PeriodicalId":44899,"journal":{"name":"Archive for the Psychology of Religion-Archiv Fur Religionspsychologie","volume":"1 1","pages":"104 - 89"},"PeriodicalIF":1.3,"publicationDate":"2019-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80016251","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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