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The historical importance of The Netherlands for the International Association for the Psychology of Religion (IAPR) is connected to the beginning of the current form IAPR. Four years pause between the Gdańsk conference (2019) and the Groningen conference (2023) due to the COVID-19 pandemic resulted in the online organization of the 2021 conference. The 2023 conference is being presented in a hybrid format in order to make use of the additional opportunities that the online format provides. Results of the members questionnaire are presented. They provide characteristics of the current composition of IAPR members because of their education, academic positions, and research interests. [ABSTRACT FROM AUTHOR]

In this study, it was aimed to increase the gratitude levels of secondary school students through awareness training on the theme of blessings. In addition, it was aimed to investigate the relationship between the feeling of gratitude and trait, state anxiety and psychological well-being. In the study, the experimental research method with pre-test post-test measurement and experimental and control group design was preferred. The sample of the study was determined by the maximum diversity sampling method. Students studying at a secondary education institution in Artvin constitute the sample of the study. In the study “Gratitude Scale”, “EPOCH Scale” and “State and Trait Anxiety Scale” were used as data collection tools. Awareness training, which will last 8 lessons in total for 4 weeks, consisting of 2 weekly lessons, one activity in each lesson, was prepared and applied to the experimental group. According to the findings of the study, it is seen that there is a significant increase in the gratitude levels of the students who participated in the awareness training in their post-test scores compared to their pre-test scores. According to the pre-test data, there is a negative significant relationship between gratitude and trait and state anxiety, and a positive significant relationship with psychological well-being. According to the post-test data, there is a negative significant relationship between gratitude and state anxiety, a positive significant relationship between psychological well-being, while there is no significant relationship between trait anxiety. As a result, the awareness training prepared achieves its purpose and increases students' gratitude levels. Considering that people who are grateful are happier and healthier, it is important to raise awareness about gratitude in order to build a healthy society. [ABSTRACT FROM AUTHOR]

In the modern age, many people live a life centered around home, work and consumption. This situation has many negative effects on people. As a way of escape from the negative effects, people have turned to different ways of thinking and living. One of these lifestyles is minimalism. The aim of this study is to examine the relationship between minimalism and spirituality. Qualitative research method was adopted in the study. In this direction, semi-structured interviews were conducted with 21 participants in November-December 2022 in order to learn the practices, emotional and spiritual changes experienced by people who have adopted a minimalist lifestyle. The participants were asked about their ideas about the concept of minimalism, the changes they have experienced and its effects on their lives. In addition, questions were asked about the participants' definitions of spirituality, their spiritual experiences and the relationship between minimalism and spirituality. Purposive sampling and snowball technique were used to reach the sample group. Descriptive and content analysis methods were used to evaluate the data obtained. Many emotions and changes experienced by the participants who adopted a minimalist life were identified, along with their thoughts on the concept of minimalism and the organization of their relationships with matter. Peace, cooperation, search for a meaningful life, love for animals, environmental sensitivity are among the emotions and changes experienced by the participants. In addition, the participants' views on the concept of spirituality and the relationship between minimalism and spirituality were also identified. Participants also explained the concept of spirituality by associating it with religion. As a result of the study, it was concluded that the participants' spirituality was strengthened through the changes and emotions they experienced. [ABSTRACT FROM AUTHOR]

Adolescence is a period in which individuals face significant physical, emotional, social and cognitive changes. The fact that young people are in a positive state in areas such as emotional balance, self-confidence, identity development, social relationships and coping with stress is related to their psychological well-being. Adolescence is often a period of intense search for identity. Adolescents can search for their religious identities and understand themselves better in this process. In this study, it was aimed to examine the relationship between psychological well-being and religiosity in a sample of adolescents from a descriptive and relational perspective. In order to achieve this goal, an introductory section on the concepts of psychological well-being and religiosity was prepared by first reviewing the literature. Then, the psychological wellbeing and religiosity scales determined for data collection were applied to 1356 adolescents between the ages of 13 and 18 and data were collected. The collected data were subjected to analysis. As a result of the analysis, it was found that adolescents' psychological well-being and religiosity averages were high. In terms of psychological well-being level, 7th grade students had the highest mean scores and 8th grade students had the lowest mean scores; in terms of religiosity level, 7th grade students had the highest mean scores and 10th, 11th and 12th grade students had the lowest mean scores. [ABSTRACT FROM AUTHOR]

The modern era is defined as a period in which the individual is at the forefront. In this period, the individual is known to move away from society and tradition and prefer an individual attitude. This situation also had significant effects on religion. One of these is religious individualization. Religious individualization refers to the individual's turning towards individualism from the traditional or community-related in religious matters and some changes in religious attitudes. It is thought that this change has started to show itself seriously in our country in recent years. In this study, it was aimed to develop a measurement tool to measure religious individualization in adults in order to examine this change. The research was designed with an 'Exploratory sequential mixed design'. The research was carried out in three stages, first qualitative, then quantitative and again quantitative. In the first stage of the research, 12 people were interviewed and the data obtained were analyzed and findings were presented for the scale to be developed. In the second stage of the research, the scale designed was applied to 349 participants. The factor structure was determined by performing EFA on the obtained data. According to the results, a structure with 18 items and five factors (relativity, questioning, non-collectivity, distance from religious groups and religious self-efficacy) was formed, explaining 59,57% of the variance. As a result of the reliability analysis, the Cronbach's alpha coefficient of the scale was calculated as ,83. As the third stage of the study, the final version of the obtained scale was applied to a new sample of 351 people and CFA was performed. The data obtained were analyzed with the LISREL program and as a result, the model fit index values showed that the scale was valid. In the analyses, the RMSEA value of the scale was found to be 0,068 and the χ 2/sd value was 328.73/125. The fit indices of the scale were calculated as GFI= 0,91, CFI= 0,94, NFI= 0,91, NNFI= 0,93, RFI= 0,89. Additionally, at this stage, in order to test the criterion validity of the scale, its correlations with the Religious Individualization Scale (Paker - Akçalı, 2012) and the Self-Efficacy Scale (Aypay, 2010) were examined and statistically significant relationships were determined between the scales. When the psychometric data of the developed scale was evaluated collectively, it was concluded that sufficient reliability and validity scores emerged and that it could be used as a functional tool in future studies on the subject. [ABSTRACT FROM AUTHOR]

The purpose of this study is to address how the basic concepts, dynamics, personality theory and applications of Peseschkian's positive psychotherapy theory can be used in spiritual counseling and guidance practices. Literature and document review methods were used in this study. Spiritual counseling and guidance is a type of counseling that uses psychological counseling methods and includes religious and spiritual practices, information and resources in the counseling process. Spiritual counseling is a process that focuses on the spiritual needs of individuals, guides them and provides support. Peseschkian's psychotherapy theory is an approach that focuses on cultural differences, values and potentials through traditions, stories, wisdom and examples given in various cultures. Balance is an important concept in Peseschkian's psychotherapy theory. Accordingly, the individual's body, success, relationships and intuition/spirituality areas should be in balance. The fact that the individual's intuitive/spiritual aspect is not neglected in Peseschkian's psychotherapy model, that it is a culture-sensitive approach, and that it emphasizes the positive characteristics and values of individuals show that the model can be used in spiritual counseling and guidance practices. According to the results obtained, it was seen that Peseschkian's positive psychotherapy model will contribute to spiritual counseling and guidance practices with its both preventive and curative features. [ABSTRACT FROM AUTHOR]

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]

As is known, religion is one of the foremost elements that guide human life. The influences of the religion people believe in can be observed in their emotions, thoughts, preferences, and attitudes. In the primary social environment of the family, a child can adopt his/her parents' religious beliefs and practices over time by observing and imitating them. However, not all individuals remain faithful to the religious beliefs acquired from their families during childhood until the end of their lives, and some people may abandon their religious beliefs at some point in their lives and enter a phase of exploration. At the end of this period of exploration, it has been observed that some individuals abandon their former beliefs and convert to other religions and belief systems. In this context, some factors might influence an individual's relationship and communication with the God of the religion s/he believes in, and the concept of God may also have an impact on many issues, especially conversion. In this study, we have examined the influence of the concept of God on the conversion among 19 Christian participants aged 18 and over, who voluntarily participated in this study and chose to become Christian at some point in their lives despite being born into a Muslim family. In the literature, alongside studies on the concept of God and its relationship with different variables, there are also studies on religious conversion and the psychosocial factors influencing it. However, the fact that there is no study examining the influence of the concept of God on the conversion of religion from Islam to Christianity reveals the importance of this study with respect to contributing to the relevant literature. In this sense, the findings obtained from the study are not only important for the discipline of the psychology of religion also influential regarding guiding future studies in religious education. Designed with a qualitative research pattern and conducted with semi-structured interview technique and participant observation methods, the research directed a number of open-ended questions to the participants to identify their concepts of God in their former and current religions. After receiving expert opinions and ethical approval regarding the interview questions partially derived from the relevant literature, pastors from different cities in Turkey were contacted via the website "kutsalkitap.org", and individuals who converted from Islam to Christianity were invited to the research via e-mails. Following the positive response to the invitation email, meetings were scheduled with pastors who volunteered to participate in the research. Additionally, pastors were asked to inform other individuals who are members of their churches and have converted religions about the research, thus reaching individuals who have changed religions besides pastors. Interviews were conducted online between January-October 2022 due to both pandemic conditions and the participants residing in different cities. During this process, with the permission of church leaders, occasional attendance at Sunday services was also ensured to observe the emotions and thoughts of individuals during worship. With the participants' consent, recorded data was transcribed after the interviews were completed, subjected to content analysis, and common themes and codes were identified. As a result of the research, it was observed that a significant portion of the participants perceived God before changing religions as punishing, fearful, inaccessible, unloving but deserving of respect, causing shame, unforgiving, and even if forgiving, punishing with hell beforehand. In contrast, their perceptions of God after changing religions were joyful, enthusiastic, peaceful, happy, secure, and exciting; loving; instilling hope and confidence; allowing for a positive relationship and communication; transforming and forgiving, etc. These responses indicated that participants had a significantly "negative" perception of God before changing religions and a significantly "positive" perception after. Based on the findings obtained at the end of the research, some recommendations have been made. [ABSTRACT FROM AUTHOR]

The work under review, titled Cognitive Psychology, is authored by one of the prominent figures in the field, John Best. Cognitive psychology has evolved parallel to the developments in computer technology and information processing theories, particularly after the Second World War. The primary goal of this field is to examine mental processes by delving into the underlying causes of behaviors. In the context of cognitive psychology, the reviewed work is crafted to provide an alternative resource for those academically engaged with the field. Our evaluation will systematically examine aspects such as the subject and purpose, language and style, method, and work content. Considering the classification, style, and method used by the author in the work, it is evident that the material is particularly tailored for students and individuals engaged with cognitive psychology at an academic level, potentially serving as a textbook. [ABSTRACT FROM AUTHOR]

Repentance is a concept that expresses a person’s regret towards his bad behavior, turning to God and correcting themselves. In other words, it means giving up one's sins with a firm determination and making an effort to exhibit righteous behavior. Repentance includes features such as regret, sincerity, awareness, determination to give up wrong behavior, and the continuity of good action at both cognitive and behavioral levels. Religious belief, religious feelings and thoughts, love and fear of Allah, expectations and concerns about death and the afterlife, and the accumulation of spiritual states under the influence of conscientious feelings and thoughts play a role in the process of repentance to a certain extent. The tendency towards repentance may occur suddenly or after long-term emotional experiences and inner experiences. In this respect, it can be said that the time of repentance is related to the person's awareness that he has committed a sin. In repentance, there is a mutual turning between Allah and the individual. While a person's giving up his sin and turning to Allah constitutes the individual aspect of repentance, Allah's acceptance of the repentance of his servant who turns to him constitutes the divine aspect of repentance. Based on the sincere regret felt after sin and the intention and effort to display good behavior after repentance, it can be said that repentance has a constructive and structuring contribution in human-to-human and human-to-God relations. Therefore, it is very important for every age group to understand the nature of the effect of repentance. Although there are studies examining the concept of repentance in the literature, no study has been found using metaphors on how this concept is perceived by university students and what are the underlying meanings of this perception. Therefore, it is thought that this study will contribute to this gap in the literature and be a guide for researchers. The main purpose of the research is to reveal university students' perceptions of the concept of repentance through metaphors. The study group of the research consists of a total of 174 students who are studying in various faculties of Bursa Uludağ University and Bursa Technical University during the fall semester of the 2023-2024 academic year. Of the participants in the research, 113 (%57,7) are female and 83 (%42,3) are male. In this study, the metaphor technique based on the phenomenology pattern, one of the qualitative research methods, was used. A semi-structured form was preferred as the information collection method. Data was collected via Google Forms. The questionnaire form used in the research consists of two parts. In the first part, there was a 4-item personal information form that included questions of age, gender, faculty type and grade level and purposing to reveal the demographic characteristics of the students. In the second part, there was a question asking the students participating in the research to produce metaphors in order to reveal their perceptions of the concept of repentance. In the research, participants were asked the question, "If you were to compare repentance to an image, what would it be like?", and they were requested to fill in the blanks to complete in the sentence, "Repentance is similar to... (metaphor), because....(metaphor reason)...". MAXQDA 24 program was used to analyze the data obtained, and a content analysis technique was utilized. At the end of the research, it was seen that 70 different metaphors were generated by 196 university students. In the research, two themes related to the metaphors produced regarding the concept of repentance were identified: The themes were religious function of repentance and the psychological function of repentance. For the theme of the religious function of repentance (%60,2), three codes were identified: Path to spiritual purification, encounter with the sacred, and stability to good behavior. What is meant by the metaphors collected under these codes is that repentance is seen both as a way for the person to purify his sins and as a tool for meeting the sacred, and that it provides a function to direct the person to correct behavior by drawing a line against the continuation of the sins committed. For the theme of the psychological function of repentance (%39,8), three codes were also identified. These codes were; psychological relief, a new beginning, and confrontation with oneself. It was observed that the participants who produced the metaphors listed under these codes saw repentance as a new opening, expansion and freedom area, and evaluated it as a healing and developing situation. It was expressed that repentance is an effective experience in controlling emotional and psychological stress sources. In addition, it was determined that the metaphors were concentrated in the codes of the path of spiritual purification, confrontation with oneself and a new beginning. The metaphor of “water” was the most repeated metaphor by 31 participants. After the “water” metaphor, purification (f=12), eraser (f=12), regret (f=11), apology (f=10), cleaning (f=10) and return (f=10) were the most repeated words. [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]

The main purpose of this research is to examine the emotion of benign envy and to determine what role this emotion plays in the lives of the participants. In this study, where qualitative research method is used, semi-structured interview technique is preferred. Face-to-face and online interviews are conducted with a total of 20 participants, consisting of 8 men and 8 women, who have at least undergraduate education in the aged between of 30-50 years who agreed to participate in the research. The obtained data is analyzed with thematic content analysis using the MAXQDA 2022 program. As a result of the research, it is seen that the participants considered benign envy as a positive emotion containing good-will and like and associated it with emotions such as emulation, admiration, and appreciation. Participants state that benign envy helps personal growth and is an important source of motivation. It is also determined that benign envy contributes to religious/ spiritual development. [ABSTRACT FROM AUTHOR]

Théodore Flournoy, one of the founders of the psychology of religion in continental Europe, was a scholar known for his firm adherence to the Christian faith. In his youth, Flournoy oscillated between theological criticism and religious devotion, demonstrating that even internal conflicts can result in unity and harmony. These experiences were rare among the intellectuals of his time. In this sense, Flournoy's life is an important case study for understanding the tension between scientific and religious ideas of the modern world. Underlining the complexity of the human inner world, Flournoy argues that even contradictory tendencies can exist in a meaningful unity. Despite his deep faith, Flournoy criticises the disconnection of religion from real life and the parochialism of the church. He also made an intense effort for a deeper understanding of religious values. At this point, Flournoy argued that science is insufficient to fully explain human experience, that scientific knowledge cannot replace religion, and that religion plays an important role in understanding life and existence. In terms of religious belief, Flournoy avoided strict adherence to the teachings of the church. According to him, religious reality, which is an organic and psychological phenomenon, cannot be understood with dogmatic approaches. Therefore, Flournoy's life and teachings constitute an important example to understand the balance between scientific thought and spiritual faith and to show that these two complement each other. [ABSTRACT FROM AUTHOR]

This study employs psychological type theory to advance the quest for the psychological Jesus within the reader-response approach to biblical hermeneutics, drawing on data provided by 192 participants from a Pentecostal background who completed two versions of the Francis Psychological Type Scales: one explored the participants’ psychological type profile; the other explored the psychological type profile that they attributed to Jesus. In terms of the 16 complete types, 35% of the participants profiled Jesus as ESFJ, compared with 14% who profiled themselves as ESFJ. In terms of underlying scale scores, the data revealed a significant tendency for participants to construct their image of Jesus within the contours of their own psychological type profile. For example, thinking types were more likely to form an image of Jesus as a thinking type, while feeling types were more likely to form an image of Jesus as a feeling type. [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]

Religiosity is a phenomenon that expresses living in accordance with the principles of the religion believed in and has dimensions such as belief, knowledge, experience, worship and influence. Neuroticism is a mental disorder that manifests itself with symptoms such as insecurity, fear, anxiety, restlessness, hatred and unhappiness. Neurotic tendencies include anxiety, low self-esteem, unhappiness, lack of autonomy (dependency), hypochondria, obsession, and guilt. There are two opposing views on the relationship between religiosity and neuroticism. The first of these is the view that emphasizes that there is a positive relationship between religiosity and neuroticism. The other view suggests that there is a negative relationship between religiosity and neuroticism. This research aims to examine the research on the relationship between religiosity and neuroticism and neurotic tendencies such as anxiety, low self-esteem, unhappiness, lack of autonomy, morbidity, obsession and guilt. In this context, descriptive literature review method was used. Descriptive and content analysis were used in the analysis of the research. Libraries and databases isam.org.tr, tez.yok.gov.tr, scholar.google.com, ulakbim.gov.tr were used to obtain the data. The concepts of religion, religiosity, neuroticism, neurotic tendencies, anxiety, low self-esteem, unhappiness, guilt, obsession, and delusion were examined in the titles, abstracts, keywords, and text content of the accessed publications. In this review, only studies on the relationship between religiosity and neuroticism and neurotic tendencies were included in our study. A total of 11 studies on the relationship between religiosity and neuroticism were found, including 4(%36,36) books, 3(%27,27) master's theses, 2(%18,18) articles, 1(%09,09) book chapter, and 1(%09,09) declaration. A total of 51 studies, including 1(%01,96) declaration, 23(%45,09) articles, 24(%47,05) master's theses and 3(%05,88) doctoral theses, examined the relationship between religiosity and neurotic tendencies. These 51 studies included 12(%23,52) religiosity and self-esteem-low self-esteem, 12(%23,52) religiosity and happiness-unhappiness, 14(%27,45) religiosity and anxiety, 3(%05,88) religiosity and lack of autonomy, 4(%07,84) studies examining the relationship between religiosity and guilt, and 6(%11,76) studies examining the relationship between religiosity and obsession. The most research has been done on the relationship between religiosity and anxiety (14=%27,45), and the least research has been done on the relationship between religiosity and lack of autonomy (3=%05,88). No studies have been found between religiosity and morbidity. The findings of our research were classified according to the findings of "positive", "negative" or "no relationship" regarding the relationship between religiosity and different dimensions of religiosity and neuroticism and neurotic tendencies. By analyzing the results of the research, the following data were obtained: It was determined that different results were obtained between religiosity and neuroticism, anxiety, low self-esteem, dependent personality, and obsession, and that there was no one-way relationship between them. There appears to be a positive relationship between religiosity and happiness and guilt. As religiosity increases, happiness and guilt also increase. It is very difficult to make a general judgment about the relationship between religiosity and neuroticism because few studies have been done in this field and conflicting results have been obtained. In order to make a more general and healthy assessment of the relationship between religiosity and neuroticism and neurotic tendencies, studies using different methods and techniques are needed. [ABSTRACT FROM AUTHOR]

The purpose of the study was to investigate the postgraduate theses on “religiosity” prepared between 1995 and 2022 in the field of Psychology of Religion in Turkey with the bibliometric analysis technique and to contribute to guiding future researchers. The study was designed in the bibliometric analysis fashion, which is one of the qualitative study designs. The data of the study were collected with the document review technique and analyzed with bibliometric analysis and content analysis techniques according to the determined criteria. In the detailed analysis of the studies conducted on “religiosity” in the field of Psychology of Religion according to the criteria, it was found that a total of 219 studies were conducted according to thesis types, 37 of which were doctoral and 182 were master’s degrees. It was found that thesis studies on the subject were mostly conducted in the Marmara Region (n=83 studies), Istanbul (n=42 studies) and Marmara University (n=30 studies). Regarding the years the theses were completed, the most studies belonged to 2019, with 47 studies, and the studies conducted in the last 4 years were more than half of all studies. When the analyzes that were made according to the titles of the academicians who supervised the studies were evaluated, 112 of them were professors, 86 of them were associate professors and 21 of them were doctoral lecturers. It can be argued that it is possible to obtain clues about the subject trends, methods, and sample selection of studies on religiosity from the analyzes made on keywords, subject headings, and indices of the studies. [ABSTRACT FROM AUTHOR]

Ruminative thinking, which is characterized as continuously thinking about the feelings and possible causes and consequences of the problem(s) without taking any action to solve the problem(s) faced by the individual, is a mental state that prevents the mind from working in a healthy way and thus affects the flow of daily life. Spiritual wellness, on the other hand, refers to the expansion of the individual’s sense of meaning and purpose in life, including moral and ethical values. In this respect, spiritual wellness is considered to be the essence of a healthy life. In this study, the relationship between these two concepts, which are thought to be related to each other, is examined on a sample of 472 students studying at Erciyes University Faculty of Theology in 2022-2023. In the study, the Spiritual Wellness Inventory developed by Ingersoll (1995) and translated into Turkish by Duyan et al. (2021), the Ruminative Thought Style Scale developed by Brinker and Dozois (2009) and adapted into Turkish by Karatepe (2010), and a personal information form were used to determine demographic variables such as age, gender, and class of the participants. [ABSTRACT FROM AUTHOR]

This study aims to examine the effect of spiritual development support programs on hopelessness, religious coping and psychological well-being levels of parents with autism spectrum disorder using quantitative and qualitative methods. The study was designed according to the sequential descriptive design, one of the mixed research designs. The independent variable of the research is the Spiritually Oriented Development Support Program, while the dependent variables are the levels of hopelessness, religious coping and psychological well-being of parents with children diagnosed with autism spectrum disorder. These dependent variables were respectively measured using the "Beck Hopelessness Scale" the "Brief Religious Coping Scale", and the "Psychological Well-Being Scale". At the beginning of the study, pre-tests of hopelessness, religious coping, and psychological well-being scales were administered to the experiment and control groups. After the scale administration, the parents of children with autism spectrum disorders in the experiment group were provided with the "Spiritually Oriented Development Support Program", which consists of 10 sessions lasting 100 minutes each, once a week for ten weeks, while no intervention was applied to the control group. After implementing the program, post-tests of hopelessness, religious coping, and psychological well-being scales were administered to the experiment and control groups. The data were analyzed using the non-parametric Mann-Whitney U Test and the Wilcoxon Signed-Rank Test through SPSS 25 software. According to the study's findings, it was determined that parents in the experiment group who participated in the Spiritually Oriented Development Support Program experienced a statistically significant decrease in hopelessness and negative religious coping, as well as a statistically significant increase in positive religious coping and psychological well-being. There was no significant change in hopelessness, positive religious coping, negative religious coping, and psychological well-being levels of parents in the control group which was not provided in the program. Moreover, compared to the control group, it was found that parents in the experiment group experienced a decrease in hopelessness and negative religious coping levels, and an increase in positive religious coping and psychological well-being levels. [ABSTRACT FROM AUTHOR]

The political decision-making process, which corresponds to an individual's determination of which candidate or party to vote for during elections, emerges from a cognitive process. Voters use various decision-making styles in this political decisionmaking process, and the decision-making styles used by individuals vary depending on several factors. Among these factors, it is believed that one significant aspect influencing individuals' lifestyles, cognitive frameworks, and perspectives is religion and religiosity. The examines the relationship between individuals' political decision-making styles and their religiosity level. In addition, the moderating role of seeing voting as a religious duty in the relationship between religiosity and political decision-making styles is also examined. The study group of the research consists of 310 participants residing in different districts of Istanbul, ranging in age from 25 to 65. A Personal Information Form, Political Decision-Making Scale, and Religiosity Scale are utilized to collect relevant data. The research data was collected face-to-face in November 2021. It is fair to say that the findings obtained have indicated strong relationships between political decision-making styles and religiosity tendencies. As matter of fact, it has been found that as individuals' religiosity tendencies increased, their tendencies towards that enabled faster and easier political decision-making styles. Individuals with higher levels of religiosity also tend to exhibit a preference for rapid and straightforward, cognitive shortcut-based, partisan, and intuitive decision-making styles. Analyses of the relationship between religiosity and analytical decision-making style revealed a positive association, indicating that a tendency towards the knowledge-worship dimension increased the inclination towards analytical decision-making style. In line with the data the study has yielded, the parameter of considering voting as a religious duty modarate religiosity and analytical decision-making. More clearly, it has been determined that seeing voting as a religious duty increases the effect of religiosity on analytical decision-making. [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]

Jan A. Kozák, a Czech scholar in the field of religious studies, has until recently published almost exclusively articles and books focused on the narrow subject of the Old Norse Pagan religiosity. His new monograph, Monomýtus: Syntetické pojednání o teorii mýtu (in English The Monomyth: A Synthetic Treatise on the Theory of Myth), differs significantly from the previous works, both in its thematic focus on myth as an important theoretical problem of religious studies, and in the significant expansion of the ethnographic field in which the author operates. The result is an original – and, from the perspective of scientific discourse, somewhat eccentric – work that analyzes the problem of myth either on the basis of the reinterpreted schemes of the proponents of religious studies, or on the basis of the author’s own ideas supplemented by explanatory poetic metaphors. In a positive sense, Monomýtus stands out for its multidisciplinary approach to the problem of myth, its ability to find concrete examples from world’s religions for the theses it presents, and its readable, charismatic language. On the other hand, one can criticize those parts where author’s abstract and technical language prevails without concrete examples, or where his explanatory metaphors – usually apt and humorous – lead to misinterpretations of the observed phenomena. One can also disagree with the author’s exclusive emphasis on the psychological function of the myth and the trivialization of its didactic functions. [ABSTRACT FROM AUTHOR]

I was born into a church and a family governed by dichotomous frameworks of right/wrong, God/devil, truth/falsehood. Justifying the impulse to ask questions in such contexts was difficult, because Christian faith was perceived in an authoritarian manner as 'the truth'. But during my undergraduate study, studying attachment theory gave me an existential foothold. The existing literature on attachment theory, particularly the compassionate writings of John Bowlby, facilitated a complete reconstruction of my understanding of the needs and dynamics of human life, both generally and in relation to myself. These alterations then drew into question many of the theological beliefs shaping my religious outlook. Based on these experiences, I explore both the ways in which attachment theory has been brought into dialogue with religious studies and theology, and how it might enable us to develop an axiological and relational hermeneutic that directs attention to the ethical dimensions of theological belief and praxis, and even to a reconfiguration of absolutist approaches to the nature of truth. [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]

Humans go through different developmental stages from birth to death, such as childhood, youth, adulthood, and old age. Although it is not possible to distinguish these developmental periods from the commonly accepted age limits, some age restrictions have been introduced to make it easier for us to know and understand. When the history of humanity is examined, it is possible to come across people who do not believe in any religion. Still, it is almost impossible to come across societies without faith. This is due to the acceptance of religion as sacred by societies and the functions that religion fulfills in society. Religion, which is an essential factor in directing people's lives and provides information about discovering and making sense of themselves, the world they live in, and the universe, also has essential functions in terms of constructing the self, identity, personality, and characters of the young people who are the subject of this study. In today's world, there will inevitably be fluctuations in the perspectives of religion due to globalization and social media environments, movies, and games where young people are interested and spend most of their time. If these perspectives, which change over time, can be determined correctly, the education of young people can be arranged accordingly and carried out perfectly. In order to make this arrangement, the religious perceptions of young people should be measured with a reliable and valid measurement tool. This study aims to develop a reliable and valid scale that measures high school students' traditional and cultural religious perceptions. When the literature is examined, scales have been developed to determine people’s religiosity in various disciplines, especially sociology, and psychology. Some scales developed about religiosity aimed to determine the types of religiosity and how religious people were, especially in Islam, and were generally applied to university youth. Only one study in the Turkish literature is directly related to this study and draws attention because it is aimed at high school students. Still, it is also a study that measures the perception of religion specific to Islam. All these studies reveal the internal and external aspects of religiosity, its reflections on social life, and types of religiosity, especially within the framework of the religion of Islam. On the other hand, this scale is concerned with how high school students perceive religion in general regardless of the religion of Islam, whether they see religion as necessary or not, and whether they care about the effects of religion on the individual and society in a traditional and cultural context. It is thought to differ from other scales in this respect. In developing the traditional and cultural religion perception scale for high school students, a descriptive survey model was used to describe an event or phenomenon as it exists in its conditions without making any effort to change or influence it. The study population consists of all 9th, 10th, 11th, and 12th-grade students of public high schools affiliated with the Ministry of National Education in Sakarya provinces and districts. The study sample comprises 644 students selected from each grade level through stratified sampling. Since it is aimed to reach students in different school types and grade levels, the maximum diversity sampling method was also preferred. In the face-to-face data collection process, 324 were for EFA; 320 students were reached for DFA. Initially, an item pool consisting of 41 items was created. Then, the prepared items were presented to six fields and one language expert to ensure content validity, and a pilot application was conducted with five high school students. The items were rearranged in line with the suggestions from the experts and the results obtained from the pilot application, so a 35-item questionnaire was obtained before the EFA. As a result of the EFA, a four-factor consisting of 20 items was obtained. This structure’s Cronbach Alpha reliability coefficient was found to be,919. The four factors obtained from the analysis were “source and decisiveness, knowledge, guidance and education and cultural,” respectively. While there are 11 items in the “source and decisiveness” factor, the values of the items vary between,37-,81. The variance explained by this factor is 40,15%. The factor values of the items in the second factor, “knowledge,” consist of 3 items, ranging from,46 to,76, while the variance explained by the factor was 6,69%. The values of the scale’s third factor, “guidance and Education,” consisted of 3 items between,45 and,89; the variance explained by the factor was 6,09%. The factor values of the items in the four factor, “cultural,” consist of 3 items, ranging from,65 to,84, while the variance explained by the factor was 5,19%. The total variance explained by the traditional and cultural perception of religion scale is 58.13%. Confirmatory factor analysis (CFA) was performed to test the accuracy of the structure formed after EFA. In the CFA, the regression coefficients of the items were examined in the evaluation of the model fit of the scale, and four items (7, 9, 18 and 24) below .30 were removed from the scale. Since three of the removed items were included in the factor “Knowledge”, it was removed from the scale structure and confirmed as a structure with three factors (source and decisiveness, guidance and education and cultural). The regression coefficients of 25 items ranging from .57 to .86. In CFA, fit index values were found as χ2/sd=227,647/98=2,32, RMSEA= .06, NFI=.91, CFI=.95, IFI=.95 and GFI=.91. The fit indices of the model developed as a result of CFA were also found to be at a reasonable level. Thus, the conformity of the scale, statistically, was determined as a result of CFA. As a result of the reliability analysis, the Cronbach Alpha reliability coefficient was .931; the split-half reliability analysis value was .833, and the t-test results for item means of 27% lower and upper group scores (t(88) = 43,51 –38,90 – 36,47 –30,94 p<,01) to determine the discrimination levels of the factors were significant difference. Considering the values obtained as a result of the validity (EFA, CFA) and reliability (internal consistency, split-half test, t-test) analyses of the scale, it is seen that the scale is valid and reliable. [ABSTRACT FROM AUTHOR]

This paper explores the person of David (ca. 1010–1097 bce), king of Israel and Judah, especially his personal, familial, and professional undoing through his adultery with Bathsheba and the killing of her husband, Uriah the Hittite. After situating this event in the corpus of Davidic narratives, the paper examines David's inner world—the David with Bathsheba—by drawing on the contribution of the British object relations theorist, W. R. D. "Ronald" Fairbairn. This paper argues that David relinquished his central ego to the castigations of an active inner critic and to the excitement of his libidinal ego. David, caught between these powerful forces, sabotaged his own reign, violated Bathsheba, became a murderer, and participated in his personal and familial demise. Men and contemporary leaders can learn from David's undoing. [ABSTRACT FROM AUTHOR]

In the book, which was prepared by conducting field research in Izmit, Adapazarı, Gölcük and Yalova after the earthquake that occurred on August 17, it was seen that natural disasters are events that upset the normal flow of life and disrupt the usual living order. These disasters, which negatively affect people's self-confidence, cause people to face psychological collapse. The most important finding of the research is that the reactions of those who experienced the disaster were seen as trying to understand the event. This attempt to make sense leads people to believe that "there is a metaphysical force behind the earthquake". People who experience a disaster try to make sense of the event by using religious symbols and concepts. During the field study, it was seen that concepts with religious references were used when expressing mental and emotional reactions during the earthquake. This shows how effective the widespread religious understanding in society is. It is seen that losses are easier to accept, especially for people who believe in the afterlife. When we look at the studies, it is seen that religious beliefs and ceremonies contribute positively to the lives of disaster victims. While public and non-governmental organizations support this issue by establishing research centers for moral support, the creation of well-equipped support centers will be beneficial in overcoming many problems. [ABSTRACT FROM AUTHOR]

In this article, the decision-making styles of Enneagram personality types are explained according to Nefs psychology. By this discipline and theory, the effect of personality on the decision-making process has been tried to be evaluated. Nefs psychology focuses on the upper unconscious as well as the lower unconscious, and emphasizes that humans have a transcendent potential for goodness and takes attention the dynamic and evolving nature of human. Enneagram theory defines nine personality types and states that these types have a dynamic structure. Therefore, like being different from other E types, the decision-making styles of personality types are different within themselves as well. Each of the E types has the passionate of emotion that they experience in the nafs-i emmâre/lower unconscious and nice states that they experience in the nafs-i levvame/upper unconscious. Passionate emotions, which are weak processes of the personality; it can drag the person to make negative decisions and subsequently have depressive experiences. Nice emotions, which are developed processes of personality, it can provide a peaceful life by enabling of person to make positive decisions. E-One's passionate emotion is anger. His self-critical and judgmental nature can make him fear about the correctness of his decisions. When he is torn between his values and passions while making a decision, when he encounters someone who does not comply with the rules, he can direct his anger towards that person. The hâl that will save him from this process is peace. The tranquility enables him to follow the right path and to achieve perfection in his decisions. E-Two's passionate emotion is pride. He can assume a sacrifice identity with the desire to be liked. He can also take on many identities by drifting into hypocrisy. Their decisions are aimed at protecting the identity they have assumed. The hâl that will save him from the tempo of decision-making is humulity. When he is in this hâl, he can help others without expecting anything in return, make decisions sincerely, and progress towards the virtue of honesty. E-Three’s passionate emotion is arrogance, he can wrag in images that show him good to those around himself with the desire to be liked. His decisions have the same style of the image his weared. The only hâl that can save his from this life is truthfulness. Along with this sincerity and honesty, he can also experience humility and tolerance, he can sincerely make his decisions based on his essence not on being reputable or successful. E-Four can feel a sense of deficiency of things that others have. His passionate emotion is jealousy. When he is captured by this emotion, he experiences distraction and does not evaluate the options reasonably. He can come out of this situation with hâl of tranquility. He can now make healthy decisions by focusing on the options. E-Five's passionate emotion is greed. He accumulates knowledge and money. He can escape this life process by experiencing the hâl of charity. Thus, the more he gives, the more he gains confidence and can become sincere and protective. When he devotes himself to activities and hobbies, he can make appropriate decisions about his life. E-Six's passionate emotion is doubt. He worries about making wrong decision and needs the guidance of others in his decisions. The hâl is to believe that will save him from this situation. When he experiences the hâl of tefviz, he can make decisions himself with confidence. E-Seven's passionate emotion is greed. He wants to taste all the options but cannot eliminate them. Therefore, the decisionmaking process might be long. The hâl that will save him from this situation are gratitude and caution. By experiencing these states, he is able to reach the virtue of dignity and the stormy decision-making process he goes through comes to an end. E-Eight's passionate emotion is excess. When this type experiences the hâl of moderation and compassion, he can be calm and measured, by advancing to the virtue of innocence, he can make reasonable decisions. E-Nine's passionate emotion is laziness. He freezes act of decision-making and may resist making decision. As a result, when he feels loved, a divine action manifests itself, and when he becomes diligent, the problem of indecision can be solved. [ABSTRACT FROM AUTHOR]

People experience many negative cases in their daily lives such as earthquakes, floods, and diseases. These negative experiences can affect individuals psychologically and cause their mental health to collapse. To copy with such problems that experienced, human being can refer to religion and belief. Because religion helps a person to give meaning his experiences and help the individual to overcome undesirable situations. Within this context, religion contributes positively to the coping process. A person's inclining to and benefiting from religion is a matter of the individual's level of religiosity and perception. Religious individuals are more inclined towards religion. Those who have a positive perception about religion can also get healthier results. In the coping process, the individual's tending to religion is called religious coping. The coping has two dimensions: positive and negative. Positivity is attributed to the individual's tendency towards positive religious coping, while negativity is attributed to the individual's tendency to engage in negative religious coping. In this sense, individuals diagnosed with neurotic disorder may also tend to religion for coping with the negativities they suffered. However, no study has been found investigating on the religious coping by individuals diagnosed with neurotic disorder. The purpose of our research is to reveal the frequency of individuals diagnosed with neurotic disorder resorting to religious coping in the process of struggling with their illnesses and problems, which dimension of religious coping they prefer more, and which demographic variables of gender, age, education, place of residence, socio-economic and marital status make a difference. This research was conducted with 310 people who applied to Çanakkale Provincial Health Directorate Ezine State Hospital Mental Health and Diseases (Psychiatry) Polyclinic and were diagnosed with neurotic disorder. Among the participants selected by the purposeful sampling method, people who agreed to participate on a voluntary basis were included in the research. The data was obtained by applying the Demographic Information Form and Religious Coping Scale to the participants. The data obtained was analysed with the IBM SPSS Statistics 25 program. While analysing the data, parametric testing techniques, tTest and One-Way Analysis of Variance (ANOVA) were applied. According to the research findings, the religious coping scale averages of the participants are quite high. The means of the positive coping dimension are higher than the averages of the negative religious coping dimension. The religious coping method also differs in demographic variables. While women's religious coping and positive religious coping averages are higher than men's averages, there is no statistically significant difference in negative religious coping. There is no statistically significant difference in the dimensions of religious coping and negative religious coping between age groups. However, in the positive religious coping dimension, the averages of the 35-59 age group are higher than the averages of the 18-34 age group. While the positive religious coping averages of married people are higher than the averages of singles, there is no statistically significant difference in the religious coping and negative religious coping dimensions. While there is no statistically significant difference between education level groups in the dimensions of religious coping and positive religious coping, the averages of those at the primary school level are higher than the averages of those at the high school level in the negative religious coping dimension. There is no statistically significant difference in any dimension of religious coping across residential and socio-economic variables. The conclusions deriving from the findings are as follows: Participants often refer to religious coping. It is understood that the participants use positive religious coping more than negative religious coping. Women benefited from religious coping and positive religious coping more than men. It has been determined that 35-59 age group refers positive religious coping more than the 18-34 age group and married people refers positive religious coping more than single people. Those at the primary school level benefite from the negative religious coping dimension more than those at the high school level. [ABSTRACT FROM AUTHOR]

This study aims to develop a scale to determine perceived spiritual satisfaction in children and adolescents within the family. With this scale, it seeks to contribute to the spiritual counseling and guidance services to be provided to families more efficiently and effectively. The research started with a literature review, and it was determined that no scale with proven validity and reliability was explicitly prepared to measure spiritual satisfaction in children and adolescents in the family. Starting from this point, the researchers created a question pool of 57 items, and a draft scale form was obtained by taking experts’ opinions. The first implementation of the study was conducted in February 2023, and the second was conducted in April of the same year. The study group of the research consisted of children and adolescents between the ages of 9-18. The study group consists of a total of 1145 participants in the preliminary trial (n=96), first (n=605) and second applications (n=444). The Promax oblique rotation method was preferred in the Exploratory Factor Analysis (EFA) conducted with the data provided by the application; as a result of the factor analysis application removed 14 items with a loading value of less than 0.30, a negative value, and a value of less than 0.10 on different factors simultaneously from the draft form. Thus, as a result of the analysis of the first application of the research, it was determined that the factors distributed 43 items and an 8-factor structure was reached. The second application was carried out in the final stage with a separate sample group. According to the Confirmatory Factor Analysis (CFA) results, six more items were excluded from the scale, considering the above criteria. As a result of the analysis of the two applications, it was determined that the 37-item and 8-factor structure of the scale was perfectly compatible. The factors are named attachment to mother, attachment to father, devotion to family, respect for spiritual values, selfishness, responsibility, pessimism and optimism. To determine the distinctiveness of the items in the final version of the scale form, the total scores of the 444 participants who participated in the second application were ranked from highest to lowest. An independent groups t-test was conducted between the 27% upper and lower groups. As a result of the analysis, it is seen that there is a situation in favor of the upper group. This result shows that each item of the scale has a distinctive feature. As a result of EFA and CFA analyses, reliability analysis was applied for the factors and scale that fit well. Reliability coefficients are 0.89 for the entire scale, 0.89 for the mother attachment factor, 0.83 for the father attachment factor, 0.76 for the family devotion factor, 0.91 for the respect for spiritual values factor, 0.74 for the selfishness factor, 0.81 for the responsibility for the factor, 0.72 for the pessimism factor and 0.78 for the optimism factor. These results reveal a high level of internal consistency among the items that bring the scale together; the scale consists of items with a strong relationship between them. The correlation analysis determined that the factors had a positive and significant relationship with each other. The scale consists of 37 items with a 5-point Likerttype rating feature to reveal the quality of spiritual satisfaction perceived by children and adolescents in the family and has an 8-factor structure. Eight items in the scale are written negatively, and in future studies, these items should be coded in reverse item format before analysis. The lowest score that can be obtained from this scale, which consists of 29 positive and eight negative items, is 37 and the highest score is 185. Therefore, getting 37 points on the scale indicates that the quality of spiritual satisfaction of the child and adolescent in the family is at the “I strongly disagree” level; it can be said that getting 185 points corresponds to the “I completely agree” level. As a result of all these analyses, it can be said that “The Scale of Perceived Spiritual Satisfaction in Children and Adolescents in the Family” is a valid and reliable measurement tool that reveals the spiritual satisfaction perceived by children and adolescents. [ABSTRACT FROM AUTHOR]

Ever since the dawn of time, human beings have tried to discover themselves and the world in which they live, seeking answers to questions like: "who am I," "why am I," "what's the source of my existence," "does life have a meaning". This study examined the relationships between the variables of meaning in life, religiosity and psychological well-being. The conceptual framework of the study first explained the variables of meaning in life, religiosity and psychological well-being. Then, the relationship between the variables and their effects on the sample were explained. Finally, the study was evaluated. This research is important in terms of determining the extent to which religion, which is one of the sources of meaning in life, adds meaning to an individual's life and whether meaning in life has an effect on psychological well-being. The participants were selected using a convenience sampling method and an online questionnaire was administered to the participants. People aged between 16 and 69 are included in the study population. There were 325 people in the study sample. Of the sample group, 215 (66.2%) were female. 110 (33.8%) were male. The average age of those surveyed was 30.9 years. In terms of educational status, 19.7% (n=64) of the participants were postgraduates, 66.5% (n=216) were university graduates, 13.8% (n=45) were primary and secondary school graduates. Regarding marital status, 180 (55.4%) were single and 145 (44.6%) were married. When analyzing the income status, it was found that 85.5% (n = 278) of the participants had a medium-high income and 14.4% (n = 47) had a low income. 203 (62.5 %) of participants live in a county, 104 (32 %) in a region and 18 (5.5 %) in a city/village. The sample group includes students, teachers, housewives, engineers, doctors, policemen, lawyers, civil servants and nurses. The personal information form, the religiosity scale, the individual religiosity scale, the meaning of life scale and the psychological well-being scale were used in the survey. The Psychological Well-Being Scale was developed by Diener et al. The scale was adapted into the Turkish language by Telef. The study used the religiosity scale developed by Ayten. The Individual Religion Inventory was used in the study. It was developed and psychometrically analyzed by Zagumny, Pierce, Adams and Fallos. The Meaning in Life Scale, also known as the Meaning in Life Questionnaire, was developed by Steger et al. and adapted to the Turkish language by Demirbaş. According to the results of the analysis, statistically weak and positively significant relationships were found between meaning in life and the sub-dimensions of religiosity, individual religiosity, religious worship and religious behavior. Similarly, a weak and positive significant relationship was found between psychological well-being and religiosity, individual religiosity and the religious worship and religious behavior sub-dimensions of religiosity. It was also found that there was a moderate and positive significant relationship between meaning in life and psychological well-being variables. When regression relationships were analyzed, it was seen that religiosity and individual religiosity were significant predictors of both psychological well-being and meaning in life. It was also found that meaning in life was a significant predictor of psychological well-being. [ABSTRACT FROM AUTHOR]

The significance of increasing resilience and supporting post traumatic development has been understood with disease-centered approaches, which leave their places to competency-building-centered approaches in the field of psychology. For this reason, researchers' interest in topics such as "resilience" and "posttraumatic growth" has increased in recent years. That the influence of religious coping in the process is generally positive has been shown in research. This study aimed to examine whether positive and negative religious coping has a mediation effect on the relationship between resilience and posttraumatic growth. The mediation model, a correlational survey model, was used as the research method. The data set was created using the Brief Resilience Scale", "Posttraumatic Growth Scale" (PTGI-X), "Religious Coping Scale", and personal information form. Within the scope of the research, the data were collected via Google Forms from 322 volunteer participants living in different regions of Turkey and above 18 years of age. However, since 11 participants stated that they had not experienced any trauma, the analysis continued with the data of 311 participants who reported having experienced trauma. Data analysis was performed using SPSS 25 packaged software. Since the analyses conducted within the scope of the research showed a normal distribution of the data, the analysis of the data was performed using t-test, One Way Anova test, and correlation and regression tests among parametric tests in addition to the SPSS Process Macro add-in (Model 4) developed by Hayes for mediation analysis. It was seen in the research that there was a significant difference between the groups in resilience, posttraumatic growth, and positive and negative religious coping levels of the participants according to age, marital status, and socioeconomic level variables. There was no significant differentiation between the groups according to gender and educational level variables. Accordingly, it was found that the resilience of the 18-24 age group was significantly lower than that of all age groups, apart from the to 25-34 age group. Moreover, it was found that the 35-44 age group appealed significantly more frequently to positive religious coping than the 25-34 age group. A study in which the resilience of married individuals was found to be significantly higher than that of single, single, and more frequently used negative religious coping methods than married. On the other hand, it was detected in the research that the participants indicated that they were in the lower-intermediate income group more frequently appealed to negative religious coping than the upper-intermediate group. The existence of significant relationships between variables is a pre-condition for conducting a mediation analysis. Therefore, the relationships between variables were examined by performing a correlation analysis. The results revealed significant positive relationships between resilience, posttraumatic growth, and positive religious coping variables. However, the analysis conducted in the research showed that relationships between negative religious coping, resilience, and posttraumatic growth were negative, and the regression analysis conducted to examine the relationships between variables in detail revealed that resilience significantly predicted posttraumatic growth. In this study, resilience was also found to be a positive predictor of positive religious coping but a negative predictor of negative religious coping. Similarly, positive religious coping was found to be a positive predictor of posttraumatic, while negative religious coping was a negative predictor of posttraumatic growth. After these analyses were carried out, the study investigated the mediating impact of positive and negative religious coping on the relationship between resilience and posttraumatic growth using the Process Macro add-in. In the research, the total impact of resilience on posttraumatic growth was found to be "0,227" and it was concluded that the total impact occurred through the partial mediation of positive religious coping. When these findings were investigated in terms of mediation impacts, it was understood that resilience had an indirect effect on posttraumatic growth through positive religious coping, and this indirect effect was statistically significant (β=,060, p <0,01). The significant relationship between resilience and posttraumatic growth was significant demonstrates that the mediation impact of positive religious coping was not full but partial. However, the impact of resilience on posttraumatic growth through negative religious coping was not found to be statistically significant (β=, 011, p> 0.5). It was also concluded that when the direct and indirect impact scores were considered, approximately 26% of the total impact of resilience on posttraumatic growth was caused by positive religious coping. The results showed that the impact of resilience on posttraumatic growth was realized to a great extent through positive religious coping. Based on these findings, it could be stated that the impact of participants' resilience on their posttraumatic growth was partially caused by the fact that they adopted positive religious coping methods. Therefore, it can be said that individuals who demonstrate resilience, stand firm, and quickly recover from trauma can have some positive changes in their senses of self, in interpersonal relations, in understanding the meaning and value of life, noticing new options, and in their religious/spiritual lives after trauma in the case that they receive support from religion by adopting positive religious coping and stay away from negative religious coping during this period, and thus, they can develop. [ABSTRACT FROM AUTHOR]

The Francis Psychological Type and Emotional Temperament Scales (FPTETS) operationalise the four components of the psychological-type model of personality alongside the fifth component of emotional temperament. The ten-item scales have been employed in research as continuous variables that explain individual differences in a wide range of religious beliefs and attitudes. The present study tested the factor structure of the adolescent form of the instrument (FPTETSA) and proposes a short form (FPTETSA-S) in which each of the five scales comprises six items, drawing on data provided by 360 Canadian Baptist youth. Both the full scales and the short scales are commended for use where the need is for continuous scale scores rather than generating psychological type categories. [ABSTRACT FROM AUTHOR]

This article examines the genealogy of the concept of "transconscious," a key notion in the work of Mircea Eliade. It argues that the "transconscious" is the inheritor of a long psychological tradition in the study of religion, namely that of the religious faculty. The first section looks at the religious faculty in the work of Max Müller and some of his German post-Kantian precursors, namely, Friedrich Jacobi and Jakob Fries. The subsequent sections examine the history of terms such as "super-conscious," "supra-conscious," and "trans-conscious" in turn-of-the-century philosophy and theology in the period before 1947. I argue that there are four intellectual strands that go into the making of Eliade's "transconscious," namely: (1) psychology of mysticism; (2) occultism; (3) interpretations of yoga; (4) contemporary philosophy and theology. The final section looks at Eliade's uses of the "transconscious" and at his debate with C. G. Jung regarding religion and the mind. [ABSTRACT FROM AUTHOR]

This article explores the theoretical and practical importance of post-secular negotiations in intercultural pastoral care. Post-secular negotiations are negotiations between secular and religious discourses within specific activities such as pastoral care. While intercultural pastoral care has established a focus on the encounter between religious others in pastoral care, this article focuses on the encounter between Christian and secular discourses. Analyzing 10 Danish pastoral care conversations, the authors find that such post-secular negotiations occur in a variety of ways (explicit and implicit, initiated by pastor and care seeker), in a variety of settings (not only secular settings such as hospitals but also in ecclesial settings) and with various results (reception, rejection, misunderstanding, and circumvention). Drawing upon psychotherapeutic literature, the authors argue that explicit and respectful post-secular negotiations initiated by the pastor at the beginning of the conversation, either formalized or contextualized, might create better conditions for pastoral care conversations in the post-secular world. [ABSTRACT FROM AUTHOR]

In this study the book named “Religion in Psychology and Psychotherapy” which tackles the relationship of psychology and religion and common points between them was examined. The book written by Zuhal Agılkaya Sahin tries to understand the human by using positive psychology’s virtues (forgiveness, gratitude, hope etc.) and spirituality concepts which are regarded as common points of psychology and religion, aims to contribute to the academic area by putting together the spiritual traces in psychology and psychotherapy in frame of the available literature which is in Islam world. [ABSTRACT FROM AUTHOR]

The aim of this study is to determine the perception of spirituality of business people in business life, the effect of spirituality on their success in business life and the role of spirituality in the relations of business people with both their employees and customers. In the research, phenomenological design, which is one of the qualitative study methods, was used and semistructured questions were prepared and directed to the participants in order to reach the necessary data in line with the purposes of the research. The population of the research consists of business people in Ankara. The sample of the study consists of 10 business people, 5 women and 5 men, in the furniture, energy, education and construction business lines. In terms of educational status, 2 of the business people participating in the study are secondary school graduates, 5 are high school graduates and 3 are university graduates. By making one on one interviews with the participants, the role of spirituality on their daily activities, the decisions they make at work, their relations with their employees and customers, and their success in business life was tried to be determined. Within the scope of the research, answers were sought to the following questions: What does spirituality mean in business life? What is the role of spirituality on success in business life? What is the place of spirituality in the perspectives of their employees and customers? The one on one interviews lasted between 30 minutes and 1 hour. Before the interview, the participants were informed that the interview would be recorded and their names would be kept confidential. The recordings of the two interviews with the participants were subscribed and subjected to content analysis. The research data were first coded and then the themes were determined. Finally, the data were defined and interpreted. With these data, the effect of spirituality on success in business life has been tried to be understood. The findings of this research emphasize that spirituality plays an important role in success in business life. It has been reached that business people define spirituality as the bond established with God. It has been determined that business people attribute their success to helping other people in their lives, that is, to giving zakat, to praying under all kinds of conditions, and to surrendering to the transcendent. It was concluded that the participants believed that when they gave zakat regularly, Allah would bless their work and protect their possessions. It has also been observed that trhey have the belief that their prayers make them successful in business life and that surrendering to the transcendent after doing their best will protect them under all circumstances. In the study, it has been found that prayer worship is also a means of peace in the individual soul and is effective in exhibiting positive behaviors in social terms. It has been determined that spirituality plays an important role in the attitudes and behaviors of business people towards their customers and employees. The findings of the study can be helpful when preparing the contents of spiritual empowerment/care programs to be carried out especially for young people who lack experience in the psychology of religion. What young people lack is experience. If the spiritual elements that play an important role in the success of business people are taken into account in spiritual care/empowerment programs, the program to be realized may be more beneficial. In addition, the findings of the research may be useful in studies to be carried out within the scope of organizational spirituality, especially in spiritual empowerment/care programs for managers. The importance of spiritual elements on success in business life can be shared with the managers with the spiritual care / empowerment program to be carried out by taking into account the research findings. In addition, by emphasizing the importance of spiritual elements in relations with both employees and customers, it can contribute to the strengthening of social relations in business life. [ABSTRACT FROM AUTHOR]

This article introduces the concept of spiritual intelligence in terms of a natural human ability to take a different perspective on reality rather than an extraordinary ability to engage with a different/supernatural reality. From a cognitive perspective, spiritual intelligence entails a re‐balancing of the two main modes of human cognition, with a prioritization of the holistic‐intuitive mind over the conceptual one. From the psychological and phenomenological perspectives, it involves a different kind of engagement with information: slower, more participatory, less objectifying, and not focused entirely on problem solving. The article ends with a reflection on the theological implications of the proposed model and how such an account of spiritual intelligence as knowing differently might relate to theological anthropology and the theology of the spirit and the spiritual. [ABSTRACT FROM AUTHOR]

Natural disasters are one of the periods when the need for religious services emerges clearly. This need is clearly seen from the interpretation of disasters to the solution of post-disaster mental and spiritual problems. The Presidency of Religious Affairs, in coordination with other state institutions, providedvarious services in orderto meet the needs of the individiual andthe society after natural disasters. Spiritual counseling and guidance, which is one of the most important of these, is a service provided within the scope of meeting the psychological and spiritual needs of people after a disaster, keepingtheirmorale high andmaking sense of the disaster. The study is based on the following question: What are the spiritual counseling services provided by the religious of ficials in the acute period afterthe disaster, and how do these services work? The aim of this research is to determine the current status of the Spiritual Counseling and Guidance (SCG) service, which is an essential component of the religious services of fered in the provinces most affected by the earthquake, by the Presidency of Religious Affairs after Kahramanmaraş Earthquakes onFebruary 6,2023, throughthe observations made onthe service providers and service recipients, and to develop recommendations. This study was carried out by focusing on the cultural analysis (ethnography) design, which is one of the qualitative research approaches. Participated and unattended observationwas used as a data collectiontechnique in the research, and a semi-structured observation form was used as a data collection tool. At the end of this field research, it was observed that under the current conditions, SCG services are not based on a systematic counselor-counselee relationship, but rather on a consolation process in which visits, asking about well-being, chatting, reciting the Qur'an, and praying come to the fore. As it was the the first weeks after the earthquake, it was found that it was common to provide spiritual counseling and guidance services (SCG) through funeral services, cemetery visits, conversations in mosques. It has been determined that the public's approach to the services provided is positive, but the accessto young people remainslimited. One-to-one communication andregular visits by the Directorate of Religious Affairs officials with the disaster victims facilitated services other than spiritual counseling and guidance. Therefore, reducing the services provided by Directorate of Religious Affairs religious education only means not evaluating the service provided inthe region sufficiently. [ABSTRACT FROM AUTHOR]

Loneliness canbe defined as the subjective feeling of being alone or disconnected from others; emotional intelligence (El) can be defined as the capacity to be aware of one's emotions, to control and express them, andto handle interpersonal relationships in a prudent and empathetic manner. This study aims to theoretically and empirically examine the relationship between loneliness and emotional intelligence on theology faculty students. In addition to the risk factors carried by their peers, it is assumed that the research group is disadvantaged in adaptation and loneliness in terms of socio-economic conditions, religious education and professional responsibilities. Fort his purpose, the researchwas conducted onthe group studying at Sivas Cumhuriyet UniversityFaculty of Theology andTokat GaziosmanpaşaUniversity Faculty of Islamic Sciences. 326 participants voluntarily participated inthe study. The average age of the participants between the ages of 18-30 was 21. The data of the research carried out inSeptember-October of the 2021-2022 academicyear were collectedwith PersonalinformationForm, UCLA Loneliness Scale and Schutte EmotionalIntelligence Scale. The data collected by the questionnaire technique were transferred to the SPSS 23.0 statistical program and Pearson Moment Multiplication Correlation Analysis, Independent Sample t-Test, One-Way ANOVA and Tukey HSD tests were applied. According to the main finding of the study, there is a negative way, medium level (r = -.472) statistically significant relationship (p ' 0.01) between the loneliness averages and emotional intelligence averages (El) of the theology faculty students. The relationship between loneliness and emotional intelligence also shows significant differences according to socio-demographic variables such as gender, age, academic achievement, faculty, familial factors. The findings were discussed in the light of the literature. According to the results of the research, emotional intelligence can be considered as a preventive and improvable factor against loneliness and potential negative consequences for theology faculty students. [ABSTRACT FROM AUTHOR]

Soul beliefs are universal among religious folk but vary tremendously from culture to culture, In fact, in tribal societies without formal religious dogmas, soul beliefs can vary from individual to individual. A review of notions regarding the soul (or souls) amongst tribal and post-tribal societies does evidence, nonetheless, a recurring pattern of focus on the soul envisaged as the vital life energy of the body and/or as encapsulating one of more mental faculties. Not surprisingly, theories as to the psychological basis for soul belief vary as well, but a strong case can be advanced that at its core, soul belief is about the essence of the self, which involves the psychological process of ipseity. [ABSTRACT FROM AUTHOR]

The Taliban's seizure of power in Afghanistan has generally pleased jihadist groups around the world. The Islamic Emirate was re-established in Afghanistan by the Taliban after the end of the 20-year US occupation when the last US soldier left Kabul on August 30th, 2021. That was seen as a complete "victory" day for many Sunni Jihadist groups around the world. However, it is feared that the Taliban's success will usher in a new era of jihadism in the Middle East and Central Asia. It is feared that more radical organizations inspired by the Taliban will rise against the existing governments in these regions, overthrow them, and rule these countries in line with their ideology. It is also feared that jihadist groups will seek to come to the fore with large-scale global attacks, with al-Qaeda and ISIS affiliates expected to pose the biggest threat in this regard. This is because while the Taliban has a regional influence as a structure with territorial sovereignty over Afghanistan and its surroundings, Al-Qaeda and ISIS have defined their sphere of influence on a global scale, and thus have defined their area of struggle as the whole world. However, other sub-jihadist organizations affiliated with these two organizations, which operate regionally, can act on a country and regional basis. Although these groups have weakened in recent years, they are still active. In general, what all three organizations have in common is that they adopt a strict interpretation of Sunni Islam. Accordingly, these organizations, which believe that Islam has moved away from its essence and principles of faith, want Islam to be lived as it was when it first emerged and to interpret Islamic rules purely without adapting them to today's conditions. In other words, they aim to implement a political, economic, and social order based on Islamic rules and principles and want pure Islam to be practiced in all areas of life. They claim that the salvation of humanity can only be achieved by making Islam dominant in all areas of life and that man-made ideologies cause inequality and injustice among people. For this reason, all three organizations believe that social and political life cannot be separated from religious issues and therefore justify using violence for the sake of faith. This is also an essential duty for “true Muslims”. On the other hand, these organizations have a negative belief that those who do not fight for this purpose are “bad Muslims”. In other words, all three organizations see taking over political life as necessary to achieve Islamic life or to make the rules of Islam prevail. On the other hand, these three organizations differ in terms of ideology and methodology to achieve this goal. This study systematically examines the ideological and methodological similarities and differences of these three jihadist organizations and how they differ from each other. [ABSTRACT FROM AUTHOR]

This study aims to examine the factors affecting the decision-making behavior of social workers based on their professional experience. Based on this purpose, qualitative research method was preferred. In addition, among the research designs, the case study design was used and face-to-face interviews were conducted with twenty participants. Another data collection method is observation. Eight key factors that influenced the decision-making process of the participants were identified and consisted of: social workers' opinions (clients, poverty, socio-economic support services), the evaluation process in practice, their subjective experiences, their worldview. and ideologies, professional training, professional experience in the workplace, consultation with colleagues, and expectations from institutional and non-institutional organizations. The identified factors point to the complexity of decision-making behavior when social workers are expected to reach reasonable and reasoned decisions. There are also subjective evaluations in their decisions. Therefore, it raises the possibility of different decisions about the same case. Therefore, social workers must be able to distinguish between their own values and professional boundaries. Thus, social workers will be able to distinguish between their own values and professional boundaries. Particular attention should be paid to the maintenance of professional standards. As a result of the research, implications for further research are discussed. And it is aimed to provide guidance on decision-making methods of social workers. [ABSTRACT FROM AUTHOR]

The most common domestic violence is spousal violence against women in Turkey. Although spousal violence may seem to be concerning two people in an intimate relationship, it is actually considered as one of the problems that goes beyond the family and affects the peace of the society. Spiritual wellbeing discusses the relationship between the meaning of life, the pleasure or satisfaction one receives from this life, and the values that can be called spiritual. In this respect, it is a type of well-being and includes both spirituality and well-being. Studies show that religious commitment prevents spousal violences; spirituality and religious commitment reduce violence against married women and increase marital satisfaction. This study aims to examine the relationship between married individuals' attitudes towards violence and their spiritual well-being scores. The research was carried out with married participants living in Muratpaşa, Antalya. Married participants did not participate in the study as couples, but as individuals. 269 (56.8%) participants were female and 205 (43.2%) were male, and thus, the data of 474 participants were studied in the research. Intimate Violence Responsibility Scale (IVRS) and Spiritual Well-Being Scale forms and socio-demographic information form were applied to the participants. SPSS 22.0 was used for the statistical analysis of the data obtained from the scales while descriptive statistics T-Test and Anova-Tukey were performed during the evaluation phase. It was determined that the data set showed a normal distribution and parametric tests were used The relationship between dependent and independent variables was tested with Pearson correlation. When the sub-dimensions of attitude towards violence and spiritual well-being are examined in terms of gender variable, the sub-dimension of violence was significantly higher in women while control and abuse sub-dimensions were significantly higher in men. It is observed that gender does not differ between the sub-scores of spiritual well-being. This situation can be evaluated as the factors that create spiritual feelings do not create differences between genders in society as a supra-gender phenomenon. When the sub-dimensions of attitudes towards violence of the participants and their spouses are compared in terms of the age variable, it is seen that the control attitude towards violence of the older age (66 years and over) participants is lower than the younger participants. According to the findings related to education, it was found that those who graduated from high school had significantly less control and abuse mean scores than other education levels. In addition, no significant relationship was found between the education level of high school students and the violence sub-dimension. According to the study, those with a low level of education exhibit more verbal violence than those with a higher education level. It is expected that violence will decrease with the increase in the level of education, but the reason for the contradictory data in the literature may be related to the quality of education. Carrying out new studies on this issue may be useful. According to the research findings, while there was a significant negative relationship between the sub-dimensions of transcendence and violence and the sub-dimensions of control and abuse, a positive relationship was found between harmony with nature, violence, control and abuse. It has been found that spiritual well-being (transcendence) increased, and the scores of attitude towards violence decreased. In this sense, it is suggested that spiritual education programs will be influential in changing the attitudes towards violence. It is suggested that it would be beneficial to include spiritual education in education programs. [ABSTRACT FROM AUTHOR]

Schemas, examined in the context of the effect of various factors in the psychology literature, have an active role on individuals concerning the meaning-making process about themselves and their environment. Schemas, consisting of cognitive core beliefs, provide mental templates constructed by the individual from an early age. The positive or negative qualities of the schemas present in the mind can be determinative in terms of personality traits or attitudes and behaviors of individuals in later life. Schemas contain a dynamic structure that is suitable for change. However, it is seen that the existing basic beliefs built from the past to the present have a significant impact on attitudes and behaviors. In this context, the positive content of the schemas makes it possible for individuals to have an optimistic view of their psycho-social life. In psychology research, schemas mostly examined through negative/incompatible dimensions are handled through the problems they cause. However, some studies exploring positive schemas with the contribution of positive psychology draw attention in recent years. The concept of God is an important variable in the relationship between religion and human being and is one of the main research areas of the psychology of religion. Schemas are one of the factors that are effective in the process of envisioning God in mind. Schemas offer a specific template for everything taking place in an individual's life, including religion. The content of these cognitive templates has the potential to determine the image of God and related religious coping styles. In this context, the positive content of schemas may cause positive qualities to dominate in the process of imagining God and religious coping. In this context, the main problem of the current research is "Is there a significant relationship between positive schemas, the image of God, and religious coping?". The existing literature has overlooked studies on positive schemas. Considering the interaction between positive psychology and the psychology of religion, it is important to investigate the issues at the intersection of these two fields. In this context, this study, which deals with the relationship between positive schemas, the image of God, and religious coping, is expected to contribute to the field. In this study, the relationships between positive schemas, the concept of God, and religious coping styles are examined. Accordingly, this research aims to examine the associations among the variables by Pearson Correlation and OLS regression analyses. "Positive Schema Scale", "God Image Scale," and "Religious Coping Scale" are used as data collection tools in this study, which is carried out with the relational survey model, one of the quantitative research methods. The sample of the study consists of individuals over the age of 18 (N=396) who participated voluntarily. 143 (36.1%) of the individuals participating in the survey are male, 253 (63.9%) are female, and the mean age of the sample group is 28.74. The data obtained from the participants are analyzed over the SPSS 25 software. Descriptive analysis is used to reveal the characteristics of the sample. According to the findings, there is a positive correlation between the positive schema levels of the participants and the love-oriented God conception and positive religious coping. In addition, it is seen in the study that positive schemas predict love-oriented God image and positive religious coping. It is determined that there is no significant relationship between positive schemas, fear-oriented God image, and negative religious coping. Accordingly, while the hypotheses H1, H3, H5, and H6 of the research are proved; hypotheses H2 and H4 are not. As a result, it can be stated that positive schemas, which are effective factors in positive emotions and attitudes, are a determining variable, especially in terms of positive God imagery and positive religious coping styles. [ABSTRACT FROM AUTHOR]

The main purpose of this study is to reveal high school students' perceptions of the value of justice through metaphors. The participants of the research consist of students studying at Süleyman Demirel Science High School, Kamil Miras Anatolian High School and Private AOSB Rahmiye Sare Palalı Technical College located in Afyonkarahisar city center. The research was carried out with 268 people in the summer of 2022 and was carried out using qualitive research. Personal information form and a semi-structured form in which the sentences "Justice ... (metaphor) ... are similar, because ... (reason for metaphor) ..." were used as data collection tools. Metaphor analysis, which is a special form of content analysis, was used in the analysis of the data. At the end of the research, it was seen that 125 different metaphors were produced by 268 high school students. Within the scope of the research, 3 themes related to the metaphors produced regarding the value of justice were created. These themes are; corrective justice, distributive justice and injustice. Two codes were created for the theme of corrective justice (%21.26): An autonomous system and equality in practice. 8 codes were created for the distributive justice theme (%52.98). These codes are; Necessary need for life, conditions that make you feel good, system that provides what is needed, practice that requires effort, quality that can be gained through education, a subjective understanding, a systemic part that creates a butterfly effect and fairness. For the theme of injustice (%25.74), 1 code was created: Absence of justice. [ABSTRACT FROM AUTHOR]

In today's world, the use of technology has created a new area of responsibility for parents. Digital media, which has entered our lives with the development of technology, has also influenced children born into the digital world, as in many areas. It is known that some harmful results occur when digital media is used in an uncontrolled and unconscious way. Digital parenting is a new conceptualization that can be summarized as parents protecting their children in the use of the internet and digital media, acting consciously against situations that may hinder their development and assuming the necessary parental roles. Digital madia use is open to education and discipline, especially for parent and children, due to the problems it causes. Studies on digital parenting are carried out in different areas in our country and the world. However, the subject's religious attitude and behavior aspect has not been examined much with the practices of religious sciences. At this point, parents' religious attitudes about children's use of the internet and digital media is a problem that needs to be investigated. Religion is one of the most essential elements in life, especially in terms of directing, shaping and giving meaning to individual and family life. The study aims to determine parents' religious attitudes and evaluations regarding their children's use of digital media. In this study, which aims to examine religious attitudes in digital parenting, semi-structured questions were asked to a total of 22 participants, 12 men, 10 women, living in different cities of Turkey, who were reached between December 2020 and January 2023 by purposive sampling method in accordance with the qualitative research design. The data obtained were divided into themes and described by content analysis method. As a result, it has been revealed by the findings that religiously anxious, fatalistic, conscious-controlled and reactionary-prohibitive behaviors occur in digital parenting. In addition, it has been determined that parents, especially those with religious sensitivities, may have religious concerns about their children's internet and social media use, and accordingly their behaviors and attitudes may differ. [ABSTRACT FROM AUTHOR]

This study uses Jungian psychological type theory as developed by various type measures as a lens through which to explore those aspects of Celtic Christianity that attract individuals to this type of spirituality. Data were provided by 509 individuals who completed an on-line questionnaire that included Celtic Christianity items conceptually linked with the four psychological type functions, sensing, intuition, thinking and feeling. Analysis of the results led to the creation of Celtic Christianity Type Scales which identified those aspects of Celtic Christianity that might reflect the appeal of sensing, intuition, thinking and feeling to this form of spirituality. Each scale achieved an acceptable level of internal consistency reliability. [ABSTRACT FROM AUTHOR]

This paper describe about the Islamic mental-health practices on those at risk of COVID-19 infections. It is understood that Islamic mentalhealth practices refers to the strength of the Islamic spirit within an individual to interact with the community around him. This is the nature of empathy and it is solely from the encouragement of Allah's universal mercy. The low level of psychosocial is due to the person's poor Islamic mental-cognitive process. The level of thinking of mental-cognitive process plays an important role in developing one's psychosocial. The study also reveals the positive influence between Islamic mental-cognitive process and Islamic mental-health practices. In Islam one should always prioritize the needs of others above oneself. Islam does not recognize individualization and capitalization. Islam only recognizes the fact that genuine individuals are the ones who sacrifice themselves and their property to uphold the truth of Allah. Throughout the history of the prophets and righteous people, the trait that stands out within them are their philanthropic and egalitarian ways. These two traits will reveal intelligence when facing the problems of human life, especially for adolescents who are in their transitioning period. [ABSTRACT FROM AUTHOR]