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In contemporary society, many individuals shift away from childhood religious belief to atheism or agnosticism. Whether apostasy, which is accompanied by a loss of afterlife beliefs, the loss of social support offered by organised religion and the acceptance of death’s finality, is associated with death anxiety has not been examined. The current study examined whether a religious residue effect existed for death anxiety, in a Christian and non-religious sample. Controlling for covariates, 2-way ANCOVA analysis found no main effects of, or interaction effect between, current and childhood Christianity/non-religiosity, in terms of death anxiety. T-test analysis revealed no difference between religious remainers' and disaffiliates' death anxiety. Extrinsic religiosity was the only variable to mediate the association between religious affiliation and death anxiety and reduced religious disaffiliates' death anxiety. though terror management theory commonlyproposes religious affiliation as a means to reduce death anxiehese findings do not support this. Some evidence to support the religious residue hypothesis is presented, by means of the mediating role of extrinsic religiosity. The study's limitations include its predominantly Irish Catholic sample and failure to consider participants' recent experiences of death and bereavement. Future qualitative research will add valuable insight to these findings. [ABSTRACT FROM AUTHOR]

Gratitude is a pivotal concept in the psychology of religion because it is one of the most frequently experienced emotions toward God. The authors developed a trait measure of Gratitude to God (GTG-T) and investigated the association between Gratitude to God and psychological and spiritual well-being in four studies. Study 1 provided evidence for the validity of the GTG-T as Gratitude to God was associated with overall well-being and predicted increases in spiritual well-being over time. Study 2 used a prospective design to show that Gratitude to God predicted increases in general gratitude. In a third study, results showed that Gratitude to God predicted increased grateful emotion and increased confidence in the existence of God over time. In Studies 2 and 3, mediation analyses supported the model that Gratitude to God enhances well-being by promoting generalized gratitude. Study 4 provided further valid evidence for the GTG-T and also showed that gratitude to God is much more strongly related to one's heartfelt conception of God as loving than to their doctrinal conception of a loving God. Gratitude to God deserves additional scientific scrutiny in the psychology of religion and spirituality than it has received to date. [ABSTRACT FROM AUTHOR]

The article discusses the upcoming election and the role of Taylor Swift and her fans, known as Swifties, in the political landscape. It explores the potential impact of Swift's endorsement of Kamala Harris and the organized antitrust campaign led by Swifties against Ticketmaster and Live Nation. The article also reflects on the uncertainty of the election and the potential for it to either continue the patterns of the past or bring about transformative change. Additionally, the article highlights the research articles featured in the issue, covering topics such as political theory, imagination, religious debates, individual responsibility for structural injustice, and the relationship between Engels, Marx, and Malthus. The article concludes by expressing gratitude to the reviewers and acknowledging the contributions of the graduate assistant and the associate editor. [Extracted from the article]

This essay explores the political implications of the debate between medieval Islamic philosophy and theology regarding the soteriological importance of hardship. Reviewing key works by al-Ghazālī and al-Zamakhsharī, I show that these theologians assert that divine rewards in the afterlife must be earned through the fulfillment of burdensome religious obligations. I subsequently turn to al-Fārābī's Fuṣūl Muntaza'a , focusing on the philosopher's discussion of virtue, happiness, and self-restraint. I argue that al-Fārābī, though ultimately critical of that version of piety that seeks to make earthly life difficult for the sake of divine reward, simultaneously advocates for the popular adoption of just such a view. Finally, I discuss the precise manner in which the Fuṣūl pertain to modern political debates in the Muslim world regarding the relationship between reason and revelation. I argue that al-Fārābī's profound understanding of religious psychology makes clear the shortcomings of both a pious embrace of hardship as the key to salvation and a purely worldly politics. [ABSTRACT FROM AUTHOR]

This article presents the findings of the reliability and validity analysis of the "Kinship, Comradeship and Friendship Ties (KFF) Scale". The scale was developed to determine whether a person has social ties and, if so, the strength of these ties through people's perceptions of these ties. It is known that a person's social relationships with his/her close and distant environment, starting with his/her family, interact with his/her psychological state. On the other hand, Islam requires social duties such as maintaining kinship ties, responding to friends' invitations, helping them in times of need, not sulking with them, and getting along well with neighbors as religious duties. It is believed that the ADAB scale will make a valuable contribution to the scale literature by having items that cover the social environment that is likely to affect the person psycho-socially outside the nuclear family. It is foreseen that the scale will be used in sub-fields of Psychology, particularly Social and Clinical Psychology in the social sciences, Sociology and Sociology of Religion and Religious Education, which are religious sciences under the umbrella of theology, as well as The Psychology of Religion, which is also a sub-branch of Psychology. The scale was developed as a result of two consecutive field studies conducted in December 2023. As a result of the statistical analyses performed on the data obtained from the first sample of 632 people over 18 years of age, a scale structure of 30 items and 8 factors was obtained. In the second study carried out on a sample of 341 participants for confirmatory factor analysis, it was found that the scale had good compatibility values (CMIN/DF= 1.923; RMSEA = .053; RMR= .048; CFI= .914; GFI= .92; AGFI= .89; IFI= 92; TLI= .90). In the analysis of the reliability of the scale, the Cronbach's Alpha value was determined as .90. In addition, each of the 8 factors had good or acceptable reliability coefficients. Although each of the sub-dimensions has reliability and validity coefficients that can measure its own subject, it is recommended that the scale be used as a whole in studies. In future studies, the ADADS scale can be safely used in studies to be conducted with samples from all socio-economic segments of the society, from all educational levels, regardless of gender, provided that they are over 18 years of age. [ABSTRACT FROM AUTHOR]

This paper critically examines the constructs of spiritual capital and spiritual entrepreneurship/entrepreneur. These concepts have recently become widespread in the social sciences and the psychology of the New Age, or the new spiritualities, and they are also increasingly present in business literature, organizational management, and personal improvement in managerial terms. From a critical social psychology position, the paper will consider the usefulness of these concepts in revealing how the field of spirituality currently seems to be a favoured space of governmentality and subjectivation for neoliberalism. [ABSTRACT FROM AUTHOR]

Copyright of Dinbilimleri Journal is the property of Dinbilimleri Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Intellectual humility (IH) is related to less political and religious polarization, so IH may help shed light on polarization broadly. That said, IH-polarization relations may differ depending on the belief domain or identity in question, which in turn raises important implications for applied work aimed at reducing polarization. Here we simultaneously examined political and religious affective polarization in relation to IH. Across belief domains (politics and religion) and identities (Republicans, Democrats, atheists, Christians), IH was consistently related to less affective polarization. These relations tended to remain significant even when controlling for belief strength. There was limited evidence, however, that IH statistically protected against variables that predict more polarization (e.g. moralization of beliefs). Altogether, these findings highlight pressing directions for future research that can uncover the constellation of variables that might mitigate polarization in those most likely to be polarized. [ABSTRACT FROM AUTHOR]

Psychedelic substances, which can occasion mystical experiences, are sometimes used for religious and spiritual reasons. Despite strong links between psychedelics and spirituality, no previous systematic review has investigated connections between psychedelics and indicators of long-term spiritual growth. Thus, 34 empirical studies were analyzed with 19,724 total participants from 32 independent samples. A variety of methodologies were used among the reviewed studies, and some studies included international samples. Results showed that psychedelics—especially classic psychedelics (e.g., psilocybin, LSD, and DMT)—have been studied more often in this context than other substances. Findings indicate that psychedelic use is linked with a variety of subjective indicators of spiritual growth, including stronger perceived connections with the divine, a greater sense of meaning, increased spiritual faith, increased engagement in religious and spiritual practices, an increase in feelings of unity and self-transcendence, positive changes in worldview, increased connectedness with others, and reduced fear of death. Many studies that reported on one of these indicators also reported on others, implying a co-occurrence of these facets during and after psychedelic experiences. Spiritual growth was often related to mystical experiences, with higher mystical experience ratings associating positively with perceived spiritual growth. [ABSTRACT FROM AUTHOR]

This document is a collection of abstracts from various research studies presented at the International Journal of Psychology. The studies cover a range of topics, including nonordinary experiences and mental health, self-transcendent emotions in Brazil, the anthropomorphization of supernatural entities in Brazilian syncretic religions, the relationship between drug consumption and religiosity, and spirituality and study addiction. The studies aim to provide insights into these topics and their implications for individuals and society. The research is conducted in different countries, including Brazil, Portugal, and Poland, highlighting the importance of cross-cultural exploration. [Extracted from the article]

William James delivered the prestigious Gifford Lectures at the University of Edinburgh in 1901 and 1902, and his 20 lectures were published as The Varieties of Religious Experience. While the book is a classic in the psychology of religion, little to no attention has been given to the immediate context of James's lectures or his state of mind and perspectives during his delivery of each. This study aimed to understand James's 20 Gifford Lectures as separable performances and to uncover his experience of delivering each. We placed in conversation two first-hand accounts of the lectures—The Scotsman newspaper reports and James's correspondence. A word-count methodology was used to compare the newspaper reports among themselves. The results showed that the separate reports by James and The Scotsman were strongly correlated. For instance, both James and The Scotsman reported that the 1901 lectures were better received than the 1902 lectures. Further, both confirm that James and his audience engaged each other in a complicated dance involving competing expectations and worldviews. The results demonstrate that viewing the lectures as performance events experienced by James within personal and societal historical contexts clarifies our understanding of James, each of his 20 lectures, and the book that enshrined them. [ABSTRACT FROM AUTHOR]

Recent studies have started to discuss volunteer tourism and religion, and this study aims to build on this research momentum. The paper explores street-aid volunteer tourism as a micro-niche and, more specifically, Faith-Based Volunteer tourism (FBVT). Drawing on qualitative data, this study explores the activities of three organisations and their volunteers in an international setting. In the process, the author uses the Volunteer Functions Inventory (VFI) to examine the motivations of faith-based volunteer tourist and what these motivations mean in today's secular society. The author confirms that religiosity, which is complex and multi-layered and requires further attention, should be a separate measurement. Thus, a clear framework or understanding of intrinsic/extrinsic or personal/ institutional religious motivations would help better understand religion's complexity and a deeper study of spiritual psychology. [ABSTRACT FROM AUTHOR]

Indonesia’s scant tax ratio underscores a grave issue of tax evasion. Past studies have scrutinized tax evasion through distinct lenses, yet this fragmented approach is beset with limitations, hampering its efficacy in preempting tax evasion conduct. This study endeavors to amalgamate these perspectives to scrutinize the determinants of tax evasion comprehensively. Employing a quantitative methodology, a questionnaire was disseminated between April and August 2023, yielding 236 valid responses from individual taxpayers. Data analysis encompassed descriptive analysis, classical assumption testing, multiple linear regression analysis, Moderated Regression Analysis (MRA), and hypothesis testing. Findings reveal an interplay among the four dimensions of tax evasion in curbing its incidence. Nevertheless, the moderating influence of demographics on this relationship proved nonsignificant. Conversely, the integration of Information and Communication Technology (ICT) bolsters the efficacy of the service perspective in mitigating tax evasion. Thus, a nuanced understanding of tax evasion necessitates a multifaceted approach. Furthermore, ICT adoption emerges as a potent instrument in fortifying the impact of the service perspective on curtailing tax evasion, urging governmental and tax regulatory bodies to consider leveraging ICT to bolster tax compliance. [ABSTRACT FROM AUTHOR]

The article is devoted to the conceptual foundations and problems of the methodology of modern Islamic Psychology, which, on the one hand, is a fairly new phenomenon in Islamic thought and world psychology, and on the other hand, historically has its roots in the works of medieval Muslim scholars, and then-in the primary sources of Islam-the Qur’an and the Sunnah. The author undertakes a brief overview of the historical path of development and the current state of Muslim psychological thought, and also analyses approaches to the definition and subject of Islamic Psychology. It has been revealed that the common matter in the considered definitions is a reference to the religious nature of Islamic Psychology and the subject of research-the soul and other components of the inner world of man and the mental processes and behaviour determined by them. The author underlines the controversial nature of the Islamic Psychology methodology issues, which is typical for Islamic epistemology problematics in general. The article raises main methodological issues of Islamic Psychology and paves the ways to solve them, particularly through the implementation of the Integration of Knowledge approach and Maqasid methodology. It is substantiated that true integration in understanding the inner world of man and his behaviour is possible provided that the efforts of Islamic psychologists and Islamic theologians combine on the basis of affined religious beliefs and similar interpretations of Islamic provisions, and consideration of psychology and its individual topics through the prism of religious (Islamic) knowledge, and understanding of Quranic verses and hadiths containing “psychological” provisions through the prism of scientific, evidence-based psychology. [ABSTRACT FROM AUTHOR]

At present, one of the most pressing problems in religious studies is the emergence of religious cults, the spread of their teachings and the attraction of people to their ranks. In the Republic of Kazakhstan, the Ismatullah movement has been actively spreading its religious teachings in order to gather its followers. In the article, the concepts of dhikr and spirit discussed in the main works of the Ismatullah religious movement are explained by means of a hermeneutic and comparative analysis with the concepts of dhikr and spirit contained in the Holy Qur'an and the work of K.A. Yassawi. Using the theological, comparativehistorical method, the author describes the principles, areas of dissemination and activities of the Ismatullah school of thought. [ABSTRACT FROM AUTHOR]

Bu araştırma, deprem nedeniyle yakınlarını kaybeden bireylerin yas sürecindeki tutumlarını ve stresle başa çıkma yöntemlerini, özellikle dinî ritüellerin rolünü ele almaktadır. Buradan hareketle çalışmanın amacı, bu kaybın etkilerini anlamak, bu süreçte dinî inançların/ritüellerin ve başa çıkma mekanizmalarının nasıl bir rol oynadığını belirlemektir. Bunun yanı sıra araştırma, bu bireylerin başa çıkma stratejilerinden, dinî inançların yas sürecindeki etkilerine, dinî ve kültürel ritüellerin (cenaze ve defin işlemleri, taziye, mevlit okuma vb.) yas sürecine olan katkılarından, deprem sonucu yaşanan kayıplar ile diğer sebeplerle yaşanan kayıplar arasındaki farka ve deprem sonucu yakınlarını kaybeden bireylerde meydana gelen psiko-sosyal değişimlere de odaklanmaktadır. Bu amaçla derinlemesine bilgi sağlaması bakımından nitel araştırma yönteminin benimsendiği çalışmada, ayrıca, durum çalışması deseni benimsenerek, bir olguyu etkileyen çeşitli unsurların incelenmesi amaçlanmıştır. Araştırmanın evrenini 6 Şubat Kahramanmaraş depremi nedeniyle yakınlarını kaybeden kişiler oluştururken, örneklem 12 kişiden oluşmaktadır. Bu örneklem, depremde yakınlarını kaybetmiş bireyleri temsil etmek amacıyla ölçüt örnekleme tekniği kullanılarak seçilmiştir. Katılımcıların demografik özellikleri dikkate alınarak çeşitlilik sağlanmıştır. Araştırmada veri doygunluğuna ulaşıldığı düşünüldüğünden 12 katılımcı ile araştırma veri toplama işlemi sonlandırılmıştır. Katılımcılar 19-55 yaş aralığında olup yaş ortalaması 33’tür. Katılımcıların 7’si erkek 5’i kadındır. Ayrıca 8’i bekâr 4’ü evlidir. Katılımcıların büyük bir çoğunluğu birincil dereceden yakın kaybetmiş olup tamamı 2 ve daha fazla kayıp yaşamıştır. Veri toplama aracı olarak modern anket türlerinden e-posta anketi tekniği kullanılmıştır. Bu yöntem, katılımcıların deprem sonrası yaşadıkları deneyimleri daha rahat paylaşmalarına olanak tanıması bakımından tercih edilmiştir. Uzman psikologlar ve din psikolojisi alanında uzmanlar tarafından belirlenen sorularla katılımcılardan derinlemesine cevaplar alınmıştır. Araştırmaya katılan bireyler, yaşadıkları kaybı diğer kayıplarla kıyasladıklarında, son defa görüşememe, kaybedilen yakına ulaşamama ve dinî ritüellerin eksikliği gibi unsurlar nedeniyle bu kaybın normal bir kayıptan çok daha ağır yaşandığını ifade etmişlerdir. Buna göre çalışmamızda da katılımcıların çoğu, korku, ölüm korkusu, şok, akrabaları arama, çaresizlik, donma, dehşet, hissizlik, inanamama, ağlayamama, ağlama, panik, bağırma gibi tepkilerle karşılaştıklarını ifade etmişlerdir. Olayın etkisi altında kalan katılımcıların, “Atom bombası sandık.”, “Saldırı oldu sandık.”, “Suriye’den bomba geldi sandık.”, “Kıyamet sandım.”, “Korku filmi sahnesi gibiydi.” gibi ifadeleri, duygusal yoğunluğun ve yaşanan travmanın şiddetini vurgulamaktadır. Nitekim araştırmamızda 5 katılımcının TSSB tanısı aldığı, toplam 6 katılımcının depremden 6 ay sonra hala korku, çaresizlik, acizlik, yemeden içmeden zevk alamama, uykusuzluk, rüyada depremi görme, ağlama nöbetleri, yoğun sigara kullanımı, panik atak, tırnak yeme, odaklanamama, insanlardan kopukluk gibi olumsuz durumların devam ettiği tespit edilmiştir. Yaşanan bu durum, travmanın şiddetinin yüksek olması, insanların psikolojik destek kaynaklarına yeterince ulaşmamış olması ile açıklanabilir. Sosyal destek kaynakları açısından bakıldığında, katılımcılardan yarısının insanlardan, diğer yarısının ise inançtan destek aldığı ve başa çıkma sürecinde en çok dinî inançtan destek alma eğilimi içerisinde oldukları tespit edilmiştir. Buna göre olumlu dinî başa çıkma tarzlarını kullanan bireylerin aktif bir dinî teslimiyet ve Tanrı ile iş birliği içinde oldukları, ölümü daha kolay kabullendikleri, depremden önce de hayatlarında dine yer verdikleri; depremden sonra ise ibadetlerde artış, yardım davranışlarında bulunma gibi olumlu dinî düşünce ve davranış değişiklikleri yaşadıkları ve insan ilişkilerine dikkat etme gibi daha fazla travma sonrası büyüme belirtileri gösterdikleri gözlenmiştir. Nitekim çalışmamızda da olumlu dinî başa çıkma tarzlarını kullanan 7 katılımcı dinî düşünce ve davranışlarında olumlu yönde değişiklik olduğunu dile getirmiştir. Dolayısıyla olumlu dinî başa çıkmanın yas sürecini olumlu etkilediği, olumsuz dinî başa çıkmanın ise yas sürecini sekteye uğrattığı söylenebilir. Nitekim olumsuz dinî başa çıkma yöntemlerine yönelen katılımcılar arasında, manevi hoşnutsuzluk yaşama, Tanrı’nın gücü ve kudretine duyulan şüphe, ibadetleri bırakma gibi olumsuz dinî başa çıkma tarzlarını benimseyen bireylerin çoğunun depremden önce dinî yaşantılarına pek fazla vurgu yapmadıkları, daha fazla çaresizlik ve anlamsızlık hissi yaşadıkları, ölümü kabullenmekte daha fazla zorlanarak sosyal ilişkilerden geri çekildikleri ve daha yoğun Travma Sonrası Stres Bozukluğu (TSSB) belirtileri gösterdikleri gözlemlenmiştir. Örneğin çalışmamızda da 6 katılımcının genel olarak hayatın anlamına dair bakış açısının olumsuz etkilendiği, bunlardan 4’ünün ise yoğun şekilde anlamsızlık hissettiği ve sosyal ilişkilerden çekildiği tespit edilmiştir. Yarıdan fazla katılımcı profesyonel destek almıştır. Yas sürecinde dinî törenlere katılım önemlidir; katılımcıların çoğu cenazeye katıldığı halde, defin işlemleri aceleyle yapılmış, usulüne uygun yapılmamıştır, törende az insanın olması gibi faktörler cenaze töreninin olumlu etkilerinin önünde engel oluşturmuştur ve katılımcılar ölümü kabullenmekte zorlanmışlardır. Törene katılmayan katılımcılar ise yarım kalmışlık hissetmiş, ölümleri kabullenememiş ve son görevlerini yapamadıkları için suçluluk hissetmişlerdir. Benzer durumlar taziye töreni için de geçerlidir; katılımcıların çoğu cenaze törenine katılsa da taziye töreni yapılmadığı için katılamamışlardır. Törene katılamayan katılımcılar yalnızlık, çaresizlik ve eksiklik hissettiklerini ifade etmişlerdir. Taziye törenine katılan az sayıda katılımcı ise acıyı paylaşarak hafiflettiklerini, yalnız hissetmediklerini ve ölümü daha kolay kabullendiklerini ifade etmişlerdir. Dolayısıyla, usulüne uygun yapılan cenaze ve taziye törenlerinin dinî sorumlulukları yerine getirme, ölümü kabullenme, sosyal destek alarak acıyı paylaşma noktasında önemli işlevinin olduğu ve sağlıklı bir yas sürecine ve travma sonrası büyüme sürecine katkı sağladığı, aksi durumda yas sürecini olumsuz etkilediği söylenebilir. [ABSTRACT FROM AUTHOR]

Introduction: Religion is a salient aspect of patient background in treatment (The psychology of religion and coping: Theory, research, practice; Guilford Press). However, research investigating the role of religion in suicide is lacking and inconsistent (Journal of Religion and Health, 57, 2478–2499). The current study (1) clarifies the association between religious identity and fearlessness about death in a psychiatric sample and (2) tests whether religious identity moderates the association between fearlessness about death and suicidal ideation. Methods: Participants were 155 patients seeking treatment in a partial hospital program. Religious identity was assessed using the Identities in Treatment Scale (The Behavior Therapist). Fearlessness about death was assessed with two relevant items from the acquired capability with rehearsal for suicide scale (Psychological Assessment, 28, 1452–1464), as in prior studies (Suicide & Le‐Threatening Behavior, 50, 1230–1240; Journal of Affective Disorders Reports, 12, 100492). Results: Fearlessness about death interacted with religious identity to predict suicidal ideation, b = 0.47, 95% C.I. [0.02, 0.91], p = 0.042. Conditional effects showed that greater fearlessness about death was associated with greater suicidal ideation among non‐religious patients, b = −0.56, 95% C.I. [−0.88, −0.24], p = 0.001, but not in religious patients, b = −0.09, 95% C.I. [−0.41, 0.22], p = 0.559. Conclusions: Our results suggest that fearlessness about death is a risk factor for suicidal ideation, but only among those who do not identify as religious. Results from this study inform theories of suicide and elucidate the influence of religious identity on links among suicide risk factors and suicide‐related outcomes. [ABSTRACT FROM AUTHOR]

Individuals often attempt to use various coping strategies when faced with challenging life events and personal difficulties. One of these coping strategies is religious coping, which is frequently used in both positive and negative ways. This particular coping method has been the subject of research in various disciplines, particularly in the field of psychology of religion. This study aims to examine the postgraduate theses written on religious coping within the scope of the Higher Education Council National Thesis Center through the bibliometric analysis method. The bibliometric analysis was conducted on postgraduate theses on religious coping in terms of university type, province-university name, year, thesis type, institute, department, topic, sample group, thesis methodology, and related psychological variables. Bibliometric research contributes to providing insights for future studies. Therefore, based on the information obtained from the theses, a comprehensive perspective on religious coping is presented. Psychologically, positive religious coping strategies strengthen individuals and protect against challenging situations. The situation is the opposite for those who use negative religious coping strategies. In addition, exploring the relationship with psychological variables allows for an interdisciplinary understanding of the concept of religious coping. Hence, this study is expected to provide a multidimensional approach for those interested in studying religious coping. In addition, research results emphasize that religious coping is an important strategy by revealing its effect on psychological variables. [ABSTRACT FROM AUTHOR]

Copyright of Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (CUIFD) is the property of Cukurova Universitesi Ilahiyat Fakültesi Dergisi (CUIFD) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of International Journal for Arabic Linguistics & Literature Studies (JALLS) is the property of Refaad for Studies, Research & Development and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Marriage life will always experience changes and ups and downs. Reviewing early marriage from the perspective of Islamic family psychology provides important insights into the dynamics that occur. It helps identify challenges and opportunities to improve the welfare and success of marriage. The objectives of this research were to understand and analyze the dynamics of early marriage in terms of Islamic family psychology and to understand and analyze the efforts of early marriage actors in dealing with family problems. This thesis used qualitative research based on field research; it used primary data sources obtained from the perpetrators of early marriage, parents, officials at the Religious Affairs Office (KUA), and religious leaders in the sub-district of Bolo, Bima Regency and secondary data sources. The data were collected by doing observation, interview, and documentation. The results of this research showed that 1) The dynamics of early marriage in terms of Islamic Family Psychology that every couple would experience challenges and changes over time, the factors that influenced failure in dealing with the dynamics of early marriage were the couple's psychological factors, lack of understanding and communication, not understanding the roles and responsibilities, lack of family support, not being able to adjust in marriage. 2) The efforts of early marriage actors in dealing with family problems were a) there were problems, b) there was no communication to solve, and c) they silenced and ignored each other. While other couples tried to understand each other, communicated, and the support of direction from parents. [ABSTRACT FROM AUTHOR]

Experimental philosophy of religion is the project of taking the tools and resources of the human sciences—especially psychology and cognitive science—and bringing them to bear on issues within philosophy of religion toward explicit philosophical ends. This paper introduces readers to experimental philosophy of religion. §2 explores the contours of experimental philosophy of religion by contrasting it with a few related fields: the psychology of religion and cognitive science of religion, on the one hand, and natural theology, on the other. §3 offers a brief history of experimental philosophy of religion. The goal in this section is to highlight the ancient pedigree of this emerging area of research; as the contemporary experimental philosophy of religion literature expands and proliferates, it's important to remember that this field has deep historical roots. Then, §4 focuses on the following questions: Why should we care about experimental philosophy of religion? And why is it needed? [ABSTRACT FROM AUTHOR]

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Psychiatry is concerned with mental health. Cognition is one of the key mental functions and manifests itself primarily as behavior. A behavior exhibited in response to a stimulus is influenced by biological (inherited), psychological (individual), and social (environmental) factors. During consolidation of an exhibited behavior, the factors affecting the individual's cognitive structure and personality play crucial roles. Underlying factors for a problematic behavior, and their weakness/strength levels are determined via the Biopsychosocial model. Empirically effective current practices to intervene the problematic behaviors do not always result in success. One of the reasons may be other elements that were omitted during the case formulation process. This article aims to stress the idea that whatever the underlying factor of a problematic behavior is, the most crucial determinant and/or pre-emptive factor in developing or maintaining that behavior might actually be the religion as a governing and directive philosophy on how to conduct oneself. In this instance, the key is in the hands of the parents or caregivers. [ABSTRACT FROM AUTHOR]

This article delves into the intricacies of human defences in various domains, including the biological and psychological responses to protect oneself, and the abstract concept of sacrificing one's life to uphold ethical, moral, religious, and spiritual values. While physical, psychological, and moral values have been attended to in counselling, regard for the religious and spiritual aspects is still developing. As the author writes from a Christian perspective, Christian faith and values are considered. It is posited that a study of human nature, as presented in the Christian Bible, can facilitate a profound comprehension of human defences. The paper scrutinizes the correlation between "human defences" and "Christian spirituality" through a Christian lens on human nature. Furthermore, it introduces the idea of "spiritual defence" and how it is related to a spiritual awakening. [ABSTRACT FROM AUTHOR]

In the 19th century, the conversion that took place in the West under the influence of various movements caused experts interested in the psychology of religion to address the subject and conduct research about it. In Western literature, religious conversion refers to changes in the religious era and means that an individual accepts a religion or rejects a religious value or belief. Religious exchange is divided into two ways: intra-religious and inter-religious transitions. In Turkish literature, the concepts of "conversion" and "salvation" are used for the changes that a person undergoes in the religious field. When an individual who belongs to a religion but does not fulfill the requirements of the religion starts to fulfill his religious duties again, it is called guidance or return to religion. The concept of conversion or conversion, on the other hand, is the situation in which an individual abandons his religious values and beliefs and adopts another religious value and belief. Individuals who experience changes in the religious field are called converts. Studies on the phenomenon of conversion have been and continue to be among the topics of interest in many disciplines, especially the psychology of religion. Conversion is one of the main topics that the psychology of religion deals with, and independent studies are carried out that examine different aspects of religious change through a well-known figure. The psycho-social reasons for the religious conversion process are grouped under three topics. The first is conversion as a solution to stress, and the second is the view that considers a process that covers a long period, such as the education that the individual receives from the family. The third view is that the individual gains the ability to interpret events differently because of being influenced by other people. While examining the religious change processes of individuals, the motives that cause change; the motives that are effective in the conversion process are examined from different perspectives such as the direction and duration of the change, and the consequences of the change. The aim of this study is to examine the cause, process, and consequences of Michaela Mihriban Özelsel's religious conversion from Christianity to Islam. In this context, a short biography of German psychologist Michaella Mihriban Özelsel and her story of becoming a Muslim were given and Özelsel's religious change was examined. Based on two works of Özelsel translated into Turkish, the data obtained in the study carried out by the literature review method were analyzed by content analysis and descriptive analysis method. In this study, it was concluded that Özelsel’s searches and inquiries during adolescence and his social interaction during adolescence were the most important motives that led to his conversion. In terms of conversion motifs, it has been concluded that Özelsel's religious conversion fits the intellectual and mystical type of reserve model from the motifs proposed in the literature. In this study, the religious conversion of Özelsel was evaluated according to various models and it was concluded the model that recommended by Köse, and his religious conversion concluded slow religious conversion model. Özelsel’s changes after his religious conversion were examined in terms of their beliefs, worship, attitudes, changes in social life, changes in cultural values and points of change were pointed out. Suggestions were also given to experts who could benefit from the findings of the study. [ABSTRACT FROM AUTHOR]

The focus of this study was the students lived experiences and perspectives of the COVID-19 pandemic and its associated lockdowns. Although there is considerable quantitative evidence that the pandemic significantly strained the general population's mental health, qualitative attempts to explore the psychosocial determinants that could have moderated and mitigated its adverse effects are limited. Based on empirical phenomenological methods of inquiry, this study aimed to provide a more eidetic portrait of the lived experience of the pandemic-induced environment from the perspective of 36 first-year college students from a private university in the Philippines. A thematic analysis of their responses to the online structured written interview surfaced three strands that enabled them to cope, adapt, and even thrive: finding the family, finding faith, and finding meaning. The researchers recommend that youth ministers, positive psychology practitioners, and school guidance counselors enact and implement programs that can strengthen the supportive role of family and religion to enable the youth to respond well to the current pandemic and beyond. [ABSTRACT FROM AUTHOR]

This document is an introduction to a special issue on the relationship between religion/spirituality and suicidality. The author shares their personal journey and interest in this topic, highlighting the need for research in this area. They discuss the potential intersections between religion/spirituality and suicide, and call for researchers to approach this topic with methodologies that honor the complexity of both suicidality and religion/spirituality. The author also suggests various research directions and reflections on ways to advance this field. The document concludes with gratitude to the authors and the editorial team for their contributions to this special issue. [Extracted from the article]

Copyright of Bulletin of Ablai Khan KazUIRandWL: Series 'International Relations & Regional Studies' is the property of Kazakh Ablai Khan University of International Relations & World Languages and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

"Big History" is a mode of thought tlint seeks to integrate findings of the natural sciences, social sciences, and history into a coherent overarching story of the universe and of humanity. The humanity-related elements iii Big History will necessarily include the emergence of "religion," including Evolutionary Accounts of Religion (EAR). Here We review two programmatic contributions to EAR, by Dunbar and Torrey, and tlien propose a theistic account of Big History through which to respond to Nieir proposals. We accept their general argument that humanity's religious capacities have emerged through the evolutionary history of the Homo genus, yet we o#er a theistic alternative to their accounts of the evolutionary. A motion Of religion. We then argue jor how one flspect of humallity 's evolved religious capacities, namely the procliuity of the Homo sapiens brain to produce transcendent tinibiguity Ommy gods, etc.), reflects not a flaw in God's design but an evolutionary outcome intended by God-to facilitate hummiity's search for God. [ABSTRACT FROM AUTHOR]

The article analyzes the film "Freud's Last Session," focusing on its portrayal of a fictional debate between Sigmund Freud and C. S. Lewis regarding psychoanalysis and religion. The author discusses the film's artistic liberties, its characterization of Freud and Lewis, and its exploration of the antagonism between psychoanalysis and religion, highlighting both accurate and inaccurate understandings of their relationship.

This article explores the relationship between young people, religion, and globalization. It discusses how globalization can both weaken and strengthen religious beliefs among young people, and how religious institutions are adapting to globalization through the use of technology and media. The article also examines the role of religion in shaping global citizenship and promoting altruistic values. It emphasizes the need for further research on contemporary religious trends and their implications. Case studies from various cultural contexts are provided to illustrate these points. [Extracted from the article]

Demographic change in aging societies makes it urgent to ask how care can be understood as a social task. This is where the concept of caring communities comes in, which understands care as a task of many, indeed, of society as a whole, and aims to offer mutual care in communities. While the concept has been described in theory many times, empirical studies are rare. In pluralistic Western societies, the church as an institution is becoming less important while spirituality and spiritual needs are increasing in prominence. These processes of secularization run parallel to a growing interest in spirituality and an individualization of religion. Nonetheless, church congregations have always offered a place of mutual care and lived religion that functions as a network and social resource. So far, the role of spirituality in church-related caring communities has not been sufficiently addressed. In an exploratory qualitative study of three church-related caring communities in Germany, we focus on the target group of caring relatives, of whom we interviewed nine. The results show that church-related caring communities provide important spiritual resources and rely on the basis of shared values that are closely connected to Christian convictions. However, the different understandings of care and spirituality point to the relevance of discussing the often preliminary motives and values of care. Especially in plural societies, the discourse on plural values for mutual care is important and can form a basis for caring practices such as spiritual and pastoral care. Opportunities and places to discuss and debate different and shared values underlining care practices are necessary. The potential of spiritual and pastoral care in church-related caring communities is important and needs to be further strengthened. [ABSTRACT FROM AUTHOR]

The study of the psychology of religion encompasses various aspects of human experiences and beliefs, including the influence of emerging technologies such as artificial intelligence (AI). This article aims to examine the impact of AI on religious practices and rituals, highlighting its potential to reshape how individuals engage with spirituality. By exploring AI-powered religious applications, virtual communities, and online services, we seek to understand the transformation of traditional religious practices and raise important questions about authenticity, inclusiveness, and the role of technology in the psychology of religious contexts. Moreover, ethical considerations and challenges arising from the integration of AI into religion will be addressed. As researchers delve into this intersection, it is crucial to strike a balance between technological advancements and preserving the fundamental aspects of spirituality, personal growth, and genuine human connection. This article contributes to the existing literature by shedding light on the potential implications of AI in the realm of religious experiences, calling for further exploration of its ethical dimensions and unintended consequences. Ultimately, understanding the influence of AI on the psychology of religion prompts us to reflect on the nature of spirituality, belief formation, and the human experience itself. [ABSTRACT FROM AUTHOR]

This article provides an overview of William James's ethical writings, focusing on the concept of "responsible self-fashioning." The author argues that James's ethical framework involves the pursuit of a significant life through the strenuous pursuit of ideals, while also emphasizing ethical constraints such as tolerance, inclusivity, and efforts to overcome moral blindness. James's philosophy is seen as a balance between the perspectives of social moral philosophers, who aim to create an inclusive moral order, and existential moral philosophers, who help individuals find meaning in the face of suffering. The article also explores James's views on significant living, the moral self, and the connection between his ethics and his "will to believe" doctrine. The author concludes by extending James's ethics to include cognitively disabled humans and nonhuman animals, arguing for strong obligations towards nonrational conscious subjects and the need to overcome moral blindness to different perspectives. [Extracted from the article]

Aim: Since man is a being in search of meaning, religion can be defined as a way of 'sacral search for meaning' related to certain events in life. While sacrality is central to some people's systems of meaning-seeking, it is marginal or not sacral at all in the systems of others. It is clear that religion can be an important guide for the individual, as it can influence one's understanding of the world and make individual challenges and social conflicts understandable and bearable. As faith, in its mature developmental form, underpins the way religious people live their lives, the sacral search for meaning can also play a crucial role in one's coping processes. However, the extent to which religion is involved in coping with a particular life event depends to a large extent on the extent to which it is part of an individual's orientation system. The protective effect of religion in coping is a thesis already recognised by scientific psychology and therefore has an undisputed place in the scientific professional discourse on reintegration. The aim of this paper is to provide scientific evidence for the place and legitimacy of religion in reintegration. Methodology: The research is based on two sub-samples, one religious and one control group. Inclusion in the religious group was based on self-reporting, regardless of whether the subjects of the study had a religious experience in the life period prior to serving their sentence. The data were analysed using SPSS statistical software package. Findings: Juveniles in juvenile detention who self-reported being religious showed a different attitude towards conflict management compared to the control group. This suggests that a framework of cooperation between civil churches, the academic community and decision-makers in custodial institutions could be used to develop a diversified, faith-based reintegration model to increase the effectiveness of efforts to reduce crime. Value: The publication is a gap in the empirical study of religion-based reintegration. The topic is a practical one, but its full exploration requires further research. [ABSTRACT FROM AUTHOR]

Copyright of Cyprus Turkish Journal of Psychiatry & Psychology (CTJPP) / Kıbrıs Türk Psikiyatri ve Psikoloji Dergisi is the property of Cyprus Turkish Journal of Psychiatry & Psychology (CTJPP) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The document provides a list of contributors to the Journal of Analytical Psychology. The contributors come from various countries, including the UK, Australia, the USA, and Italy. They have diverse backgrounds and areas of expertise, such as couple interaction, trauma, consciousness studies, mythology, and art therapy. The contributors have published books and articles on these topics and have presented at conferences internationally. Their work explores the intersection of psychology, culture, and identity. [Extracted from the article]

This article is a conversation between two sport psychologists, Thierry Middleton and Shameema Yousuf, discussing the role of culture in their work and advocating for socially just practices in sport. Shameema, a woman of southern African and Indian ethnicity with an Islamic cultural identity, shares her journey to becoming a sport psychologist and the challenges she faced due to her international training and cultural background. She emphasizes the importance of cultural training and a holistic approach to athlete care. The authors discuss the need for cultural inclusivity, social justice, and a more intersectional approach to mental health and trauma-informed practice in the field. They advocate for proactive antidiscrimination measures, self-reflection, and the incorporation of different psychologies into research and practice. The authors encourage professionals to create inclusive spaces and opportunities for underrepresented individuals and to be open to learning from diverse perspectives. They conclude by expressing their commitment to promoting cultural awareness and inclusivity in their work. [Extracted from the article]

Colonisation, genocide, ecocide, and climate derangement are ongoing, unfurling, global tragedies. In so-called Australia, spiritual practitioners can respond to these crises by deepening their engagement with Aboriginal perspectives/practices. This paper contends that some Eurocentric habitual categorisations subtly misinterpret Aboriginal experiences of the sacred, such as identifying creation myths as beliefs comparable to post-Enlightenment representations of the sacred and identifying the performance of sacred activity with similar characteristics to separateness and priesthood. This leads to erroneous characterisations of Aboriginal ritual practices as being based on a strong hierarchy, distinctive castes, and esotericism. We argue that an embodied and practice-based sense of sacredness guides Aboriginal spirituality. As a living culture, Aboriginal ongoing care for Country provides an enfleshed, real, palpable enactment of human spirituality. We argue that Aboriginal spirituality has been fetishised to the neglect of a call to care for Country in the most 'mundane' sense of tending to food, water, air, etc., as embodied religious experiences. Delving into dadirri and death, we elucidate contemporary cases of practical care for Country that illustrate how being on, in, and with Country can be a contemplative experience. We conclude by outlining how caring for Country 'layers' the various expressions of Aboriginal religious experience socially, psychologically, interpersonally, and ritually. [ABSTRACT FROM AUTHOR]

Details regarding Edwin Frere, the Victorian pastor in Lindsay Clarke's The Chymical Wedding, yield new meaning in light of C. G. Jung's alchemical writings, which are mentioned in the novel's concluding acknowledgements. Although Frere's union with Louisa Agnew has been considered a proper coniunctio, his relationship with her and his subsequent self-castration require a darker interpretation than some critics--and the narrator--propose. Other significant events under examination include Frere's disastrous experience in India, his reaction to the sheela-na-gig Gypsy May, two fine moments (helping a young outcast and ice skating with friends), and his life after the novel closes. Relevant statements by Jung about the psychology of the Christian faith, particularly the role of repression, persona, and projection, are applied to Frere's experiences in order to argue that he does not achieve a fruitful or lasting coniunctio with Louisa and that his self-castration is problematic because it participates in the materialism that alchemy seeks to counter. [ABSTRACT FROM AUTHOR]

Argentine writer Jorge Luis Borges wrote as he read. He made note of important passages in his books to which he might refer later, listing page numbers and ideas in the endpaper pages. As director of the National Library of Argentina, he maintained this same practice with the library books that he read and returned to be reshelved. In 2017, librarians Laura Rosato and Germán Álvarez at the National Library of Argentina published Borges, libros y lecturas, a catalogue of Borges's marginalia and endpaper notes that they discovered in books in the national collection. These published notes confirm the extent to which Borges read Jung and found in books such as Psychology and Alchemy and Psychology and Religion a lexicon with which to map and describe his private cosmology. [ABSTRACT FROM AUTHOR]

A large literature has formed around the question of how Freud's Jewishness and/or Judaism influenced his psychological discoveries and development of psychoanalytic theory and methods. The article organizes the literature into several core theses but brings new clarity and insight by applying two essential criteria to demonstrate an impact of Judaism on Freud's thinking: direct content and historical timing. First, there should be evidence that Freud incorporated actual content from Jewish sources, and second, this incorporation must have occurred during the most crucial period of Freud's early discovery, conceptualization, and development of psychoanalysis, roughly 1893–1910. Thus, for example, Bakan's well‐known theory that Freud studied Kabbala is completely negated by the absence of any evidence in the required time period. Part I reviews the literature on the influence of Freud's ethnic/cultural Jewish identity. Part II introduces the Judaic sacred literature, explores Freud's education in Judaism and Hebrew, and presents evidence that Freud had the motive, means, and resources to discover and draw from the "Dream Segment" of the Talmud—along with the traditional Judaic methods and techniques of textual exegesis. Freud then applied these same Judaic word‐centered interpretive methods—used for revealing an invisible God—to revealing an invisible Unconscious in four successive books in 1900, 1901, and 1905. [ABSTRACT FROM AUTHOR]

Emerging adulthood is a time of strong religious change that often leads to deconversion, understood as the abandonment of faith. In the present study, we aimed to verify the role of Catholic religious practices in the deconversion process and the mediating nature of transcendent indebtedness in emerging adults from Poland. In this study, we used the Catholic Religious Practices Questionnaire (CRPQ), the Transcendent Indebtedness to God scale (T-ITG), and the Adolescents' Deconversion Processes Scale (ADS). Two hundred and fifty-four emerging adults, 135 women (53.1%) and 119 men (46.9%), participated in a study conducted in Southern and Northern Poland between September 2022 and May 2023. Our study results revealed that those involved in both official religiosity and folk practices exhibit lower levels of deconversion, and this relationship is mediated by transcendent indebtedness. The presented research indicates that the belief and sense of obligation to repay a favor or debt to God is a buffering factor in the tendency to withdraw from the religious community and abandon faith. [ABSTRACT FROM AUTHOR]

In this article I present the main findings of an empirical study about contemporary spirituality in Italy begun in 2017 by reasoning about the analysis of twelve case studies which are particularly eloquent concerning the different spiritual worlds emerging in Catholic Italy. I argue that three main narratives—the spirituality of nature, wellbeing, and mystery—are useful to synthesize the heterogeneousness of groups, communities, festivals, and organizations engaged in the Italian "holistic milieu". In order to address this reflection, firstly I will trace the international sociological debate that has accompanied the concept of contemporary spirituality and the relationship between spirituality and religion, a couple which I have named "frenemies". Then, I will extend the analysis to the concept of the secular, examining the intertwining of the spiritual, religious, and secular spheres. After illustrating the landscape of contemporary spirituality in Catholic Italy more broadly, I shall focus on the case studies taken as examples of the spirituality of nature, the spirituality of health and wellbeing, and the spirituality of mystery. In the Discussion and Conclusion, I shall raise some fundamental questions that the study of contemporary spirituality poses for the sociology of religion with reference to secularisation, one of its most classic and yet contested paradigms. I shall claim that future research paths could further contribute to strengthening the idea, raised in this article, that secularisation can also be understood not only as an antithetical force to religion but as the process in Western history that has led to the emergence of a secular social space in dialogue with the religious sphere. [ABSTRACT FROM AUTHOR]