Pub Date : 2020-10-01DOI: 10.1080/10508619.2020.1825349
J. P. Bjorck
{"title":"Remembering H. Newton Malony: Pastor, Psychologist, and Integration Pioneer","authors":"J. P. Bjorck","doi":"10.1080/10508619.2020.1825349","DOIUrl":"https://doi.org/10.1080/10508619.2020.1825349","url":null,"abstract":"","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"30 1","pages":"348 - 350"},"PeriodicalIF":2.2,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1825349","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43773459","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-30DOI: 10.1080/10508619.2020.1824720
Bashar Albaghli, L. Carlucci
ABSTRACT Islam is the fastest growing religion in the world, with Muslims being the majority in 50 countries. The substantial numbers of Muslim immigrants moving to the West and the fact that Muslim values are quite different from the secular system adopted by Europeans and Americans are more reasons why it is imperative to understand their attitudes toward Westerners. The present study examined and analyzed the relationship between two types of Muslim religiosity and prejudice toward the West in an Arab-Muslim context, a region that is dominated by Muslim believers. Further, the study also examined other associated constructs to prejudice on anti-Western attitudes. Religious Fundamentalism (RF) and the intrinsic component of the Intrinsic/Extrinsic (I/E-R) scale were both used to measure Muslim religiosity in an Arab-Muslim sample of 608 participants that were collected from 17 Arab countries. Also, Right-Wing Authoritarianism (RWA) and Dogmatism (DOG) were included to test their mediated effects on the relationship between Islamic religiosity and anti-Western attitudes. The results indicated that Islamic fundamentalism was the dominant predictor of unfavorable attitudes toward the West, followed by intrinsic Muslim religiosity and dogmatism. The findings also showed that RWA and DOG partially mediated the relationship between intrinsic Muslim religiosity and anti-Western attitudes. The paper concludes by discussing the implications of these findings in an Islamic context.
{"title":"The Link between Muslim Religiosity and Negative Attitudes toward the West: An Arab Study","authors":"Bashar Albaghli, L. Carlucci","doi":"10.1080/10508619.2020.1824720","DOIUrl":"https://doi.org/10.1080/10508619.2020.1824720","url":null,"abstract":"ABSTRACT Islam is the fastest growing religion in the world, with Muslims being the majority in 50 countries. The substantial numbers of Muslim immigrants moving to the West and the fact that Muslim values are quite different from the secular system adopted by Europeans and Americans are more reasons why it is imperative to understand their attitudes toward Westerners. The present study examined and analyzed the relationship between two types of Muslim religiosity and prejudice toward the West in an Arab-Muslim context, a region that is dominated by Muslim believers. Further, the study also examined other associated constructs to prejudice on anti-Western attitudes. Religious Fundamentalism (RF) and the intrinsic component of the Intrinsic/Extrinsic (I/E-R) scale were both used to measure Muslim religiosity in an Arab-Muslim sample of 608 participants that were collected from 17 Arab countries. Also, Right-Wing Authoritarianism (RWA) and Dogmatism (DOG) were included to test their mediated effects on the relationship between Islamic religiosity and anti-Western attitudes. The results indicated that Islamic fundamentalism was the dominant predictor of unfavorable attitudes toward the West, followed by intrinsic Muslim religiosity and dogmatism. The findings also showed that RWA and DOG partially mediated the relationship between intrinsic Muslim religiosity and anti-Western attitudes. The paper concludes by discussing the implications of these findings in an Islamic context.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"31 1","pages":"235 - 248"},"PeriodicalIF":2.2,"publicationDate":"2020-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1824720","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45445758","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-29DOI: 10.1080/10508619.2020.1825174
Heng Li, Yu Cao
ABSTRACT The ego-moving perspective and the time-moving perspective are the two common metaphors used to spatially represent time. The former describes time as a stationary object and individuals travel through it. Conversely, under the time-moving perspective, individuals remain stationary while time moves toward them. Evidence suggests that religious systems have specific effects on the construal of temporal succession along the sagittal axis. The present study investigated whether religion also affects people’s perspectives on the movement of events in time. Using the ambiguous “Next Wednesday’s meeting” question, we compared preferred responses from two groups of participants with different levels of personal agency: Chinese Taoists and atheists. Based on the Taoist principle of wu-wei which permits its believers to keep stationary and to sense passivity, being approached by desirable future events, we predicted that Taoists, who evidence a lower level of personal agency, would be more likely to adopt the time-moving perspective in comparison to atheists. Analyses of disambiguation responses and personal agency scores support our hypotheses. Overall, these findings suggest that individual variation related to religious concepts might be associated with people’s preferred metaphorical perspectives on time.
{"title":"Move with the Flow: Metaphorical Perspectives on Time in Chinese Taoists and Atheists","authors":"Heng Li, Yu Cao","doi":"10.1080/10508619.2020.1825174","DOIUrl":"https://doi.org/10.1080/10508619.2020.1825174","url":null,"abstract":"ABSTRACT The ego-moving perspective and the time-moving perspective are the two common metaphors used to spatially represent time. The former describes time as a stationary object and individuals travel through it. Conversely, under the time-moving perspective, individuals remain stationary while time moves toward them. Evidence suggests that religious systems have specific effects on the construal of temporal succession along the sagittal axis. The present study investigated whether religion also affects people’s perspectives on the movement of events in time. Using the ambiguous “Next Wednesday’s meeting” question, we compared preferred responses from two groups of participants with different levels of personal agency: Chinese Taoists and atheists. Based on the Taoist principle of wu-wei which permits its believers to keep stationary and to sense passivity, being approached by desirable future events, we predicted that Taoists, who evidence a lower level of personal agency, would be more likely to adopt the time-moving perspective in comparison to atheists. Analyses of disambiguation responses and personal agency scores support our hypotheses. Overall, these findings suggest that individual variation related to religious concepts might be associated with people’s preferred metaphorical perspectives on time.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"31 1","pages":"225 - 234"},"PeriodicalIF":2.2,"publicationDate":"2020-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1825174","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44815848","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-09DOI: 10.1080/10508619.2020.1801228
Anna R. George, E. Wesselmann, J. Hilgard, A. Young, I. van Beest
ABSTRACT Prior research has provided initial evidence that thinking about being excluded by God lowers self-reported well-being in a Dutch sample of Christian students. The current research sought to replicate this finding in two studies. The first experiment recruited a USA sample of Christian students from a secular and religious school. The second experiment recruited a USA online sample of Christians contacted via Mechanical Turk. Results of these two studies replicated the initial finding that thinking about being excluded by God lowers self-reported well-being relative to thinking about being included by God, or contemplating that God created the earth. Overall, these results show how people’s perceived relationship with God may influence their quality of life.
{"title":"The Effect of Thinking about Being Excluded by God on Well-Being: A Replication and Extension","authors":"Anna R. George, E. Wesselmann, J. Hilgard, A. Young, I. van Beest","doi":"10.1080/10508619.2020.1801228","DOIUrl":"https://doi.org/10.1080/10508619.2020.1801228","url":null,"abstract":"ABSTRACT Prior research has provided initial evidence that thinking about being excluded by God lowers self-reported well-being in a Dutch sample of Christian students. The current research sought to replicate this finding in two studies. The first experiment recruited a USA sample of Christian students from a secular and religious school. The second experiment recruited a USA online sample of Christians contacted via Mechanical Turk. Results of these two studies replicated the initial finding that thinking about being excluded by God lowers self-reported well-being relative to thinking about being included by God, or contemplating that God created the earth. Overall, these results show how people’s perceived relationship with God may influence their quality of life.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"31 1","pages":"138 - 148"},"PeriodicalIF":2.2,"publicationDate":"2020-09-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1801228","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42198419","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-09DOI: 10.1080/10508619.2020.1793593
Tine Schellekens, A. Dillen, L. Dewitte, J. Dezutter
ABSTRACT Grace is a central theme in religious traditions but receives only recently attention by psychologists. Conceptualizations of grace seem predominantly constructed within theological and theoretical frameworks, whereas these conceptualizations may be poorly aligned with the definitions of grace of lay persons. This study clarifies the concept of grace and creates a bottom-up definition, based on the understanding of non-experts in a secularized society. A total of 456 Belgian adults (64% female, mean age = 50.04) provided descriptions of grace in an online survey. A multidisciplinary coding team conducted quantitative and qualitative content analysis (Nvivo). The following themes and categories emerged (1) virtuous qualities: grace is recognized in a multitude of good qualities with forgiveness as the ultimate example; (2) extra-ordinary gift: grace is something you receive unmerited, the nature of the giving goes beyond mere fair exchange; (3) transcendent and immanent setting: grace is encountered in the realm of the divine as well as in human relationships and daily life; (4) profound experience: the giving and receiving of grace entails an articulated personal involvement leading to new beginnings and freedom and (5) profound feelings: the experience of grace is accompanied with positive feelings and states often preceded by negative feelings and states. Distribution of categories by respondent’s age, gender, and religiosity showed robustness of underlying characteristics in the definition of grace. However, significant group differences are found: believing and older participants described more often extra-ordinary and transcendent characteristics, whereas nonbelievers used more referrals to faults and forgiveness. Believing people used more positive feelings and women used more virtuous qualities in describing grace. The importance of further investigating the psychological dynamics of grace and its capacity for enhancing well-being is highlighted.
{"title":"A Lay Definition of Grace: A Quantitative and Qualitative Content Analysis","authors":"Tine Schellekens, A. Dillen, L. Dewitte, J. Dezutter","doi":"10.1080/10508619.2020.1793593","DOIUrl":"https://doi.org/10.1080/10508619.2020.1793593","url":null,"abstract":"ABSTRACT Grace is a central theme in religious traditions but receives only recently attention by psychologists. Conceptualizations of grace seem predominantly constructed within theological and theoretical frameworks, whereas these conceptualizations may be poorly aligned with the definitions of grace of lay persons. This study clarifies the concept of grace and creates a bottom-up definition, based on the understanding of non-experts in a secularized society. A total of 456 Belgian adults (64% female, mean age = 50.04) provided descriptions of grace in an online survey. A multidisciplinary coding team conducted quantitative and qualitative content analysis (Nvivo). The following themes and categories emerged (1) virtuous qualities: grace is recognized in a multitude of good qualities with forgiveness as the ultimate example; (2) extra-ordinary gift: grace is something you receive unmerited, the nature of the giving goes beyond mere fair exchange; (3) transcendent and immanent setting: grace is encountered in the realm of the divine as well as in human relationships and daily life; (4) profound experience: the giving and receiving of grace entails an articulated personal involvement leading to new beginnings and freedom and (5) profound feelings: the experience of grace is accompanied with positive feelings and states often preceded by negative feelings and states. Distribution of categories by respondent’s age, gender, and religiosity showed robustness of underlying characteristics in the definition of grace. However, significant group differences are found: believing and older participants described more often extra-ordinary and transcendent characteristics, whereas nonbelievers used more referrals to faults and forgiveness. Believing people used more positive feelings and women used more virtuous qualities in describing grace. The importance of further investigating the psychological dynamics of grace and its capacity for enhancing well-being is highlighted.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"31 1","pages":"79 - 101"},"PeriodicalIF":2.2,"publicationDate":"2020-09-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1793593","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45971902","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-08-24DOI: 10.1080/10508619.2020.1777766
Blake Victor Kent, W. M. Henderson, M. Bradshaw, Christopher G. Ellison, Bradley R.E. Wright
ABSTRACT Much of the survey research on religion/spirituality and mental health in the U.S. must be assumed to capture stable respondent traits when it is possible temporary states are actually being recorded. The smartphone-based experience sampling method (ESM) in the SoulPulse Study, which collected data twice a day for two weeks, allows an opportunity to examine this problem further by assessing state (single moment) and trait (two-week average) scores of daily spiritual experiences (DSE) as moderators of a daily stressor checklist, depressive symptoms, and flourishing (a well-being indicator that addresses happiness, life satisfaction, meaning and purpose, virtue, close social relationships, etc.). Findings indicate robust direct associations between stressors, DSE, and well-being, as well as substantial support for the moderating role of state and trait daily spiritual experiences. The study: 1) demonstrates that DSE may serve as a buffer against daily stressors at both the trait and state levels, 2) provides further evidence for flourishing as a holistic indicator of well-being, and 3) indicates that ESM methodologies can add to our understanding of human well-being.
{"title":"Do Daily Spiritual Experiences Moderate the Effect of Stressors on Psychological Well-being? A Smartphone-based Experience Sampling Study of Depressive Symptoms and Flourishing","authors":"Blake Victor Kent, W. M. Henderson, M. Bradshaw, Christopher G. Ellison, Bradley R.E. Wright","doi":"10.1080/10508619.2020.1777766","DOIUrl":"https://doi.org/10.1080/10508619.2020.1777766","url":null,"abstract":"ABSTRACT Much of the survey research on religion/spirituality and mental health in the U.S. must be assumed to capture stable respondent traits when it is possible temporary states are actually being recorded. The smartphone-based experience sampling method (ESM) in the SoulPulse Study, which collected data twice a day for two weeks, allows an opportunity to examine this problem further by assessing state (single moment) and trait (two-week average) scores of daily spiritual experiences (DSE) as moderators of a daily stressor checklist, depressive symptoms, and flourishing (a well-being indicator that addresses happiness, life satisfaction, meaning and purpose, virtue, close social relationships, etc.). Findings indicate robust direct associations between stressors, DSE, and well-being, as well as substantial support for the moderating role of state and trait daily spiritual experiences. The study: 1) demonstrates that DSE may serve as a buffer against daily stressors at both the trait and state levels, 2) provides further evidence for flourishing as a holistic indicator of well-being, and 3) indicates that ESM methodologies can add to our understanding of human well-being.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"31 1","pages":"57 - 78"},"PeriodicalIF":2.2,"publicationDate":"2020-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1777766","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43103188","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-07-30DOI: 10.1080/10508619.2020.1774206
Teemu Pauha, T. A. Renvik, Viivi Eskelinen, J. Jetten, Jolanda van der Noll, J. Kunst, Anette Rohmann, I. Jasinskaja‐Lahti
ABSTRACT Increasing atheism, or the view that there is no God, is a major trend affecting the Western religious landscape. Scholarly interest in atheists has grown together with their number, but unanswered questions abound. In this study, we present survey data (N = 758) collected from deconverted and lifelong atheists in four countries (Australia, Finland, Germany, and Norway), and investigate the relationships between deconversion, religious identity, spiritual identity, and interreligious attitudes. We show that retaining a low level of religious or spiritual identity is more typical for deconverts than life-long atheists. Furthermore, we demonstrate that higher religious or spiritual identity among deconverts is associated with more positive attitudes toward different religious groups (national religious majority, religious minorities in general, and Muslims specifically).
{"title":"The Attitudes of Deconverted and Lifelong Atheists Towards Religious Groups: The Role of Religious and Spiritual Identity","authors":"Teemu Pauha, T. A. Renvik, Viivi Eskelinen, J. Jetten, Jolanda van der Noll, J. Kunst, Anette Rohmann, I. Jasinskaja‐Lahti","doi":"10.1080/10508619.2020.1774206","DOIUrl":"https://doi.org/10.1080/10508619.2020.1774206","url":null,"abstract":"ABSTRACT Increasing atheism, or the view that there is no God, is a major trend affecting the Western religious landscape. Scholarly interest in atheists has grown together with their number, but unanswered questions abound. In this study, we present survey data (N = 758) collected from deconverted and lifelong atheists in four countries (Australia, Finland, Germany, and Norway), and investigate the relationships between deconversion, religious identity, spiritual identity, and interreligious attitudes. We show that retaining a low level of religious or spiritual identity is more typical for deconverts than life-long atheists. Furthermore, we demonstrate that higher religious or spiritual identity among deconverts is associated with more positive attitudes toward different religious groups (national religious majority, religious minorities in general, and Muslims specifically).","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"30 1","pages":"246 - 264"},"PeriodicalIF":2.2,"publicationDate":"2020-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1774206","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46828053","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-07-30DOI: 10.1080/10508619.2020.1794418
W. Parsons
It has been over eighty years since the death of Freud, a span of time in which critiques have been leveled at him from every imaginable methodological perspective, not to mention the numerous rebu...
{"title":"Flesh and Blood: Interrogating Freud on Human Sacrifice, Real and Imagined","authors":"W. Parsons","doi":"10.1080/10508619.2020.1794418","DOIUrl":"https://doi.org/10.1080/10508619.2020.1794418","url":null,"abstract":"It has been over eighty years since the death of Freud, a span of time in which critiques have been leveled at him from every imaginable methodological perspective, not to mention the numerous rebu...","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"31 1","pages":"149 - 150"},"PeriodicalIF":2.2,"publicationDate":"2020-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1794418","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45127615","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-07-07DOI: 10.1080/10508619.2020.1774204
Joshua D. Wright, Silvana Agterberg, Victoria M. Esses
ABSTRACT Some scholars claim that identifying with religious groups leads to a greater inclination toward violence than identifying with secular groups and we test this proposition in a unique experimental threat paradigm. We examine the possibility that threats toward individuals’ religious identities will result in greater aggression relative to threats toward individuals’ national identity. Additionally, we extend research on the direct association between religious fundamentalism and aggression by examining whether fundamentalism interacts with the experience of a threatened religious identity to exacerbate aggression. Among 120 self-identified religious Canadians, we examined aggression as a response to threats toward participants’ religious or national identity. Participants engaged in a live instant messaging conversation with a confederate, in which the confederate denigrated participants’ religious identity in the religious identity threat condition, denigrated participants’ Canadian national identity in the national identity threat condition, or did not denigrate either identity in the control condition. Following, participants’ self-reported aggression was measured. Participants in the national identity threat condition reported higher levels of aggression relative to those in the religious identity threat condition or the control condition. Additionally, the effect of religious fundamentalism on aggression was moderated by threat such that the positive association between religious fundamentalism and aggression was eliminated when national identity was threatened.
{"title":"Aggression in Response to Threatening Individuals’ Religious versus National Identity in a Live Instant Messaging Paradigm","authors":"Joshua D. Wright, Silvana Agterberg, Victoria M. Esses","doi":"10.1080/10508619.2020.1774204","DOIUrl":"https://doi.org/10.1080/10508619.2020.1774204","url":null,"abstract":"ABSTRACT Some scholars claim that identifying with religious groups leads to a greater inclination toward violence than identifying with secular groups and we test this proposition in a unique experimental threat paradigm. We examine the possibility that threats toward individuals’ religious identities will result in greater aggression relative to threats toward individuals’ national identity. Additionally, we extend research on the direct association between religious fundamentalism and aggression by examining whether fundamentalism interacts with the experience of a threatened religious identity to exacerbate aggression. Among 120 self-identified religious Canadians, we examined aggression as a response to threats toward participants’ religious or national identity. Participants engaged in a live instant messaging conversation with a confederate, in which the confederate denigrated participants’ religious identity in the religious identity threat condition, denigrated participants’ Canadian national identity in the national identity threat condition, or did not denigrate either identity in the control condition. Following, participants’ self-reported aggression was measured. Participants in the national identity threat condition reported higher levels of aggression relative to those in the religious identity threat condition or the control condition. Additionally, the effect of religious fundamentalism on aggression was moderated by threat such that the positive association between religious fundamentalism and aggression was eliminated when national identity was threatened.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"30 1","pages":"265 - 274"},"PeriodicalIF":2.2,"publicationDate":"2020-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1774204","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47969756","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-07-07DOI: 10.1080/10508619.2020.1774205
M. van Elk, Liran Naaman
ABSTRACT With an ever-increasing global trend of secularization, understanding the nature of religious unbelief is of utmost importance. A recent study used Latent Class Analysis to identify three different groups of unbelievers in the highly secular context of Northern Europe. In the present commentary we report the outcomes of a replication study on religious unbelief in Israel. We identified two instead of three groups of unbelievers: analytic atheists and spiritual-but-not-religious participants. These groups differed in terms of their beliefs, attitudes, and certainty, as well as on a number of other socio-cognitive variables, including analytical thinking and ontological confusions. Compared to Northern Europe, unbelievers in Israel held more polarized attitudes toward religion, which might be related to the stronger public prevalence of religion in society in Israel. Our findings add to the growing literature on religious unbelief and highlight the relevance of a cross-cultural and data-driven approach for understanding unbelief.
{"title":"Religious Unbelief in Israel: A Replication Study Identifying and Characterizing Unbelievers Using Latent Class Analysis","authors":"M. van Elk, Liran Naaman","doi":"10.1080/10508619.2020.1774205","DOIUrl":"https://doi.org/10.1080/10508619.2020.1774205","url":null,"abstract":"ABSTRACT With an ever-increasing global trend of secularization, understanding the nature of religious unbelief is of utmost importance. A recent study used Latent Class Analysis to identify three different groups of unbelievers in the highly secular context of Northern Europe. In the present commentary we report the outcomes of a replication study on religious unbelief in Israel. We identified two instead of three groups of unbelievers: analytic atheists and spiritual-but-not-religious participants. These groups differed in terms of their beliefs, attitudes, and certainty, as well as on a number of other socio-cognitive variables, including analytical thinking and ontological confusions. Compared to Northern Europe, unbelievers in Israel held more polarized attitudes toward religion, which might be related to the stronger public prevalence of religion in society in Israel. Our findings add to the growing literature on religious unbelief and highlight the relevance of a cross-cultural and data-driven approach for understanding unbelief.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"31 1","pages":"51 - 56"},"PeriodicalIF":2.2,"publicationDate":"2020-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1774205","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47139826","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"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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