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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]

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

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

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

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

The Spiritual Exercises of St Ignatius of Loyola functions as a unique program for spiritual conversion in Christianity. Despite being effective for over 500 years, there have been few formal studies of individuals' experience of the Exercises. Based on psychological and philosophical literature on conversion through the Exercises, on practitioners' reports, and on an Interpretative Phenomenological Analysis of survey responses and interviews with Jesuits, this research proposes a heuristic framework by which to understand the process of conversion through the Exercises as a change in the meaning system of the exercitant. The findings reveal those factors that support this change following the Exercises, and the absence of "struggle" that features in the literature. This study is a contribution to the research on conversion, validating the proposed framework. [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]

Copyright of Journal of the Faculty of Theology / Kilis 7 Aralik Universitesi Ilahiyat Fakultesi Dergisi is the property of Kilis 7 Aralik Universitesi Ilahiyat Fakultesi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Faculty of Theology / Kilis 7 Aralik Universitesi Ilahiyat Fakultesi Dergisi is the property of Kilis 7 Aralik Universitesi Ilahiyat Fakultesi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Adolescence is a challenging time when individuals experience rapid physical, emotional, and spiritual changes. This period may bring both opportunities and challenges. The situation may become more difficult when adolescents live in difficult circumstances, such as migration. Spending adolescence in refugee circumstances can lead to negative and traumatic situations for adolescents. The purpose of this study is to examine the psychosocial adjustment of refugee adolescents and to determine how they deal with trauma and negative experiences and how they cope with negative situations. This study aimed to understand the extent to which adolescent refugees who struggle with psychosocial problems resort to religious and spiritual methods and what coping styles they implement. Therefore, qualitative research was conducted through semistructured interviews with 50 adolescent refugees aged 11-19 years from different neighborhoods of Istanbul. To ensure the homogeneity of the study, attention was given to the age of the participants and to include both male and female participants. According to the results of the study, the most common psychosocial problems to which refugee adolescents are exposed are witnessing war, death, the loss of loved ones, and being forced to migrate. The participants had issues related to security, basic human needs, health, education, and housing. However, refugee adolescents were likely to use positive coping styles, including praying, reading the Qur'ān, gratitude, patience, and attributing good. The findings show that religious and spiritual factors are important for refugee adolescents' attempts to cope with psychosocial problems. In addition, positive religious coping styles are significant for posttraumatic growth and development. [ABSTRACT FROM AUTHOR]

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

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

Bu araştırma, sağlık çalışanlarının psikolojik sağlık ile Tanrı algılarının meslek, kıdem, cinsiyet, yaş, medeni durum ve eğitim düzeylerine göre karşılaştırılmasını; psikolojik sağlıkları ile Tanrı algıları arasındaki ilişkinin incelenmesini amaçlamaktadır. Araştırma nicel araştırma yöntemlerinden birisi olan ilişkisel tarama modeli kullanılarak gerçekleştirilmiştir. Çalışma grubu Sincan Dr. Nafiz Körez Devlet Hastanesi'nde görev yapan toplam 198 sağlık çalışanından oluşmaktadır. Katılımcıların %79,29'u (n = 157) kadın, %20,71'i (n= 41) erkek çalışanlardan oluşmaktadır. Araştırmanın verilerini toplamak için Güler (2007) tarafından geliştirilen 'Tanrı Algısı Ölçeği', Türkçeye uyarlanan "Kısa Semptom Ölçeği (KSÖ)" olarak bilinen ölçek ve araştırmacı tarafından hazırlanan kişisel bilgi formu kullanılmıştır. Araştırmanın sonucunda, sağlık çalışanlarının Tanrı algısı, sevgi yönelimli algıların yüksek, korku yönelimli algıların düşük olduğunu göstermektedir. Ayrıca, sağlık çalışanlarının Tanrı algısı düzeyleri, yaş, cinsiyet, medeni durum, kıdem ve eğitim düzeyi gibi faktörlere bakılmaksızın benzerlik görülmektedir. Sağlık çalışanlarının psikolojik sağlık düzeylerinde en düşük olduğu boyut somatizasyon iken en yüksek olduğu boyutlar depresyon ve hostilite olarak tespit edilmiştir. Katılımcıların yaşları, cinsiyetleri, eğitim düzeyleri ve medeni durumları gibi faktörlerin psikolojik sağlık düzeylerini etkilemediği görülmüştür. Ayrıca, katılımcıların sevgi yönelimli Tanrı algısı düzeylerinin artmasıyla anksiyete, depresyon ve olumsuz benlik algısı düzeylerinde hafif bir azalma olduğu tespit edilmiştir.

Bu çalışmanın amacı, yetişkinler için Türkiye’nin dinî kültürel yapısına uygun bir ibadet erteleme ölçeği geliştirmektir. Erteleme hem olumlu hem de olumsuz durumlar için kullanılan bir kavramdır. Bilimsel çalışmalarda genellikle kavramın olumsuz yönü öne çıkarılmakta; kişinin kontrolünde olan ve yapılması gereken bir işin gerektiği zamanda yapılmamasını ifade etmektedir. Erteleme oldukça yaygın bir durumdur ve bireyin hayatının her alanında ortaya çıkabilir. Bilişsel, duyuşsal ve davranışsal olmak üzere üç boyutu olan erteleme konusuyla ilgili ülkemizde ve dünyada birçok çalışma yapılmıştır. Bu çalışmalar genel erteleme, akademik erteleme ve iş erteleme konularına ağırlık vermiştir. İbadet erteleme konusunda ise sınırlı sayıda çalışma yapılmıştır. Konuyla ilgili literatür incelendiğinde, ibadet ertelemeyle ilgili bir ölçek geliştirilmediği fark edilmiştir. İbadet erteleme ölçeği geliştirilmesinin hedeflendiği bu çalışmada, öncelikle konuyla ilgili literatür taranmış, 15 kişiyle derinlemesine mülakat yapılmış ve uzman görüşüne başvurulmuştur. Elde edilen bu veriler ile kişisel gözlem ve tecrübelerden de yararlanılarak ibadet erteleme ile ilgili bir kavram havuzu oluşturulmuştur. Bu kavram havuzundan yararlanılarak 49 maddelik taslak ölçek geliştirilmiştir. Bu aşamada ölçeğin kapsam geçerliliğini; yazım ve ölçme açısından uygunluğunu değerlendirmeleri için çeşitli uzmanların görüşlerine başvurulmuştur. Uzman görüşleri çerçevesinde; 19 madde ölçekten çıkarılmış, 4 madde ölçeğe eklenmiş, ölçme değerlendirme, imla ve dilbilgisi açısından bazı maddeler revize edilmiştir. Bu işlemler sonucunda 34 maddeye düşen ölçek, evreni yansıtacak küçük bir örneklem grubuna anlaşılabilirlik ve doldurma süresinin tespiti amacıyla uygulanmıştır. Bu uygulama sonucunda her eğitim seviyesindeki kişinin, ölçeği 4-5 dakikalık bir zaman diliminde cevaplayabildiği görülmüş ve bir maddenin farklı şekilde anlaşıldığı tespit edilerek düzeltilmiştir. Uygulamaya hazır hâle gelen ölçek, örnekleme sunulmadan önce Kırıkkale Üniversitesi Sosyal ve Beşeri Bilimler Araştırmaları Etik Kuruluna başvurularak onay alınmıştır. İlk uygulama 24.04.2023 ile 11.05.2023 tarihleri arasında gerçekleştirilmiş ve ölçeği farklı demografik özelliklere sahip 400 kişinin uygun şekilde doldurduğu tespit edilmiştir. Katılımcılardan elde edilen veriler “R” programı üzerinde işlem yapmaya imkân veren Jamovi arayüzü ile analiz edilmiştir. Elde edilen verilerin uygunluğu KMO measure of sampling adequacy ve Barlett’s test of sphericity teknikleriyle kontrol edildikten sonra açımlayıcı faktör analizi ve temel bileşenler analizi yapılmıştır. Ayırt edicilik değeri olarak 0,40 düzeyi belirlenmiştir. Analizler sonucunda istenen ayırt ediciliğe sahip olmayan, birden fazla faktöre yakın oranda yük veren veya bir faktörün altında tek kalan maddeler çıkarılmıştır. Böylece 2 faktörlü 14 maddeden oluşan bir ölçek elde edilmiştir. Bu iki faktörün, toplam varyansın %52,6’sını açıkladığı ortaya çıkmıştır. Daha sonra ölçek doğrulayıcı faktör analizi için aynı evrenden alınan farklı bir örnekleme tekrar uygulanmıştır. Bu uygulamada geçerli kabul edilen 399 ölçek üzerinden yapılan analizlerde verilerin doğrulayıcı faktör analizi için uygun olduğu görülmüştür. Doğrulayıcı faktör analizinden elde edilen sonuçlar, açımlayıcı faktör analizinin bulgularını desteklemiştir. Her bir faktör altında yer alan tüm maddelerin birbiriyle uyumlu olup olmadığını kontrol etmek amacıyla güvenirlik analizi yapılmıştır. Cronbach's alfa (0,902) ve McDonald's omega (0,907) yöntemlerinin kullanıldığı güvenirlik analizi, ölçeğin yüksek düzeyde güvenirliğe sahip olduğunu ortaya koymuştur. Sonuç olarak mazeret bulma (8 madde) ve umursamama (6 madde) adı verilen iki boyuta sahip, geçerli, güvenilir ve kuramsal temeli güçlü bir ibadet erteleme ölçeği elde edilmiştir.

Hayata gözlerini açan insanoğlu, kendisini bir dinî geleneğin ve kültürün içerisinde bulur. Dinî sözler ve telkinlerle karşılaşır, dinî nesne ve mekânları müşahede eder, dindar kimselerle görüşür ve onlarla iletişim içerisinde hayatını sürdürür. Din hakkında ailesinden, çevresinden çeşitli bilgiler öğrenir; dinî ibadetlerini yerine getiren insanları görür ve zaman zaman bu ibadetlere kendisi de katılır. Sorular sorar, araştırmalar yapar, dinî söz ve kavramları kullanmaya yönelir. Çocukluk dönemi, yetişkinlik dönemi dinî inanç, tutum ve davranışlarının oluşmasında başka bir deyişle dinî kimliği inşasında önemli etkiye sahiptir. Bu çalışma kapsamında bireysel ve kolektif dinî kimliğin kökenleri, çocukluktan yetişkinliğe kadar olan dinî deneyimler ve kültürel bağlamlar incelenmiştir. Böylece, katılımcıların dinî anlatılar ve geleneklerden edindiği referans çerçevelerini anlamlandırarak dinî kimliklerini nasıl inşa ettikleri araştırılma yoluna gidilmiştir. Bu bağlamda dinî kimliğin inşasını şekillendiren ve tanımlamaya yardımcı olan faktörler teorik ve alan araştırması olmak üzere iki boyutta analiz edilmiştir. 2021-2022 yılları arasında Kahramanmaraş’ta ikamet eden 25-75 yaş arasında 60 katılımcı ile görüşülmüştür. Çalışmada yetişkin dindar bireylerin dinî kimliklerini nasıl inşa ettikleri ile ilgili elde edilen bulguların analizi nitel veri toplama yöntemlerinden fenomenolojik desen kullanılarak gerçekleştirilmiştir. Çalışmada fenomenolojik desenle özdeşleşmiş olan amaçlı örneklem yöntemi ile katılımcılar seçilmiş, 5 ana kategori ve 13 alt kategori için ayrı ayrı hazırlanmış yarı yapılandırılmış sorularla 40-160 dakika arasında yüz yüze derinlemesine görüşmeler yapılmıştır. Elde edilen veriler MAXQDA 12 paket programı ile analiz edilmiş ve kategoriler oluşturulmuştur. Bu noktada araştırmamızda Bir insanın dinî kimliğinin şekillenmesinde ve sürdürülmesinde etkili olan faktörler nelerdir? sorusuna araştırma bulguları çerçevesinde cevap aranmaktadır. Rol kuramının temel yaklaşımlarından hareket eden çalışma sonucunda elde edilen bulgulardan hareketle bireyin dini kimliğini inşasında “aile” faktörünün önemli olduğu gözlemlenmiştir. Dinî kimliğin şekillenmesinde aile üyelerinden etkili olanlar anne-baba olmasının yanında bazı katılımcıların üzerinde ailenin diğer büyüklerinden büyük-anne, büyük-baba gibi aile fertlerinin de etkisi olduğu gözlemlenmiştir. Bunun yanı sıra ailenin veya çevrenin yönlendirmesi ile gidilen okul ve kursların, tanışılan din görevlisi ve dini grupların, takip edilen medya programlarının aileden sonra bireyin dinî kimliği inşasını etkileyen faktörler olduğu tespit edilmiştir. Çalışmada aynı zamanda dinî metinlerin ve folklorik öğelerin, bireyin yaşantısında sembolik olarak yansıtılan kılık kıyafet tarzı, yeme içme gibi seçimlerin yapılmasında, dinî emirlerinin ve ahlâkî ilkelerin uygulanmasında kısacası dinî kimliğinin inşasında kalıp roller sağladığı tespit edilmiştir.

This article attempts to fill a gap in currently available literature on the history of the study of religiosity fitting it into a more general context of the formation of a scientific approach to the study of religion. This is the first review covering the second half of the 19th and the first two decades of the 20th century. The first part of the article explores the term “religiosity”. The issue was brought up at the initial stage of the history of Religious Studies. Nevertheless, the term wasn't immediately accepted by the scientific community. Its meaning was clarified as opposed to the term “religion”. This opposition is rooted in the German philosophy of the 18–19th centuries and was manifested in the 1860-1870s debates about religiosity as a distinctive feature of a human being in anthropology and, since the late 19th century, in psychology. An understanding of religiosity as a subjective side of religion became dominant in 1910s and provided a basis for later typologies and classifications of religiosity. The second part aims to describe some early studies on religiosity. Attendance to worship services was measured through statistical surveys. Conversion studies focused on various religious practices and beliefs, as well as factors that made people convert. Teachers and priests organized surveys among students in the United States trying to respond to a religious crisis and low level of interest in religion among children and adolescents at the turn of the century. Some studies grouped believers based on the frequency of religious practices, thus creating the first typologies of religiosity. The author analyzes the works of Russian researchers, too. He concludes that the theoretical understanding of religiosity went hand in hand with international science, although the term itself was used less. The lack of empirical studies of religiosity in Russia in the studied period was due to the state policy and the attention of theorists to other issues in relation to projects for the future Russia.

Manevi danışmanlık uygulamasının temelinin atıldığı Amerika Birleşik Devletleri’nde (ABD) yıllar içerisinde profesyonel ve sistemli bir manevi danışmanlık alanı teşekkül etmiştir. Ancak, Türkiye’de manevi danışmanlık yeni gelişen bir uygulama alanı olması nedeniyle henüz sistematik bir yapı oluşmamıştır. Dolayısıyla, ABD manevi danışmanlık teori ve pratiği Türkiye için önem arz etmektedir. Bu çalışmanın amacı, köklü bir geçmişi olan ABD örneğindeki Healthcare Chaplaincy uygulayıcılarının perspektiflerini ve uygulamalarını incelemek, böylece ABD uygulamalarından faydalanarak Türkiye'deki manevi danışmanlık alanına ışık tutmaktır. Araştırma, nitel bir yaklaşım kullanarak yürütülmüş olup yarı yapılandırılmış görüşme tekniğine dayanmaktadır. 20-27 Temmuz 2018 tarihlerinde Morristown Tıp Merkezi Healthcare Chaplaincy biriminde, 14 chaplain ile derinlemesine görüşme gerçekleştirilmiş ve içerik analizi yöntemi ile katılımcıların deneyimleri görünür kılınmaya çalışılmıştır. Araştırmada veri toplama aracı olarak yarı yapılandırılmış görüşme formu uygulanmıştır. Bu görüşme formunda öncelikle katılımcıların demografik bilgileri ve chaplain olarak ne kadar süredir görev yaptığı hakkında bilgi edinilmektedir. Ardından, katılımcıların Healthcare Chaplaincy hakkındaki görüşler, Healthcare Chaplaincy’deki uygulama deneyimi ve chaplainlerin Türkiye’deki manevi danışmanlara önerileri olmak üzere üç bölüm yer almaktadır. Elde ettiğimiz bulgular, katılımcıların deneyimlerinin literatür ile örtüştüğünü göstermektedir. Öne çıkan önemli bulgulardan biri, klinik manevi danışmanlık eğitiminin manevi danışmanlık uygulamasında en temel standartlardan biri olduğu gerçeğidir. ABD'de uygulanan bu klinik manevi danışmanlık eğitim sisteminin, manevi danışmanlık alanında Türkiye'ye örnek olarak alınabilecek dikkate değer model olduğunu belirtmek mümkündür.

Allah algısı, çocukluk döneminde oluşmaya başlayan ve zamanla bireyin bütün hayatına etki edebilen oldukça önemli bir algı türüdür. Bu anlamda çocukluk döneminde Allah algısı ile ilgili verilen her türlü eğitim ve öğretim yaşantısı önem kazanmaktadır. Bununla birlikte Allah algısının Din Kültürü ve Ahlak Bilgisi (DKAB) ders programlarında ve kitaplarında nasıl oluşturulduğuna dair ayrıntılı çalışmalara henüz rastlanmamaktadır. Araştırma, bu eksikliği biraz olsun gidermek için DKAB ders programı ve kitaplarını Allah algısı açısından incelemektedir. Bu doğrultuda araştırmanın iki temel hedefi vardır. Birinci hedef, örgün eğitimde ilk defa DKAB dersi görmeye başlayan ve somut işlemler döneminde olan 4. ve 5. sınıf öğrencilerinin ders kitaplarında nasıl bir Allah tanımlaması ile karşılaştıklarını tespit etmektir. İkinci hedef ise bu tanımlamanın o yaş dönemindeki çocukların bilişsel ve duyuşsal gelişim düzeylerine uygun olup olmadığını ve çocukların olumlu yönde Allah algısı geliştirmelerine katkı sağlayıp sağlamadığını incelemektir. Çalışma, nitel araştırma yöntemi ve içerik analizi tekniği ile yürütülmüştür. Araştırma materyalini, 4. ve 5. sınıf DKAB ders programı ve kitapları oluşturmaktadır. Önceden belirlenen dört temel kategori ve araştırma materyalinde Allah’ı tanımlamak için kullanılan ifadeler temel alınarak analiz işlemleri gerçekleştirilmiştir. Araştırmanın sonucuna göre 4. ve 5. sınıf DKAB ders programı ve kitaplarında içsel süreçler açısından çocuktaki Allah algısını olumlu yönde desteklemeye yönelik bilinçli bir stratejinin belirlenmediği ve İslam inancındaki Allah’a yönelik olumlu bağlanma figürlerine gerektiği kadar yer verilmediği tespit edilmiştir.

Hizmet sektöründe önemli bir yere sahip olan bankacılık ve finans, iş doyumunun oldukça önemli olduğu bir çalışma alanıdır. Bankacılık sektörü ülkemizde ve dünyada iki farklı yapıya sahiptir. Bunlardan ilki konvensiyonel bankacılık diğeri ise katılım bankacılığıdır. Katılım bankacılığı, İslam dininin faiz hassasiyeti dikkate alınarak ve yatırımlarını faizli sistemde değerlendirmek istemeyen müşterilere alternatif sunmak amacıyla oluşturulmuş bir bankacılık türüdür. Katılım bankasını tercih eden müşterilerin genel olarak dini hassasiyetleri olan ve faizsiz bankacılık işlemleri yapmak isteyen müşteriler olduğu söylenebilir. Bu durumun banka çalışanlarında da ortaya çıkacak bir hassasiyet olduğu ön görülmektedir. Bu çalışma, katılım bankası çalışanlarında dindarlık ve iş doyumu ilişkisini ve bu ilişkide iş yeri maneviyatının aracı rolünü konu edinmektedir. Bununla birlikte yaş, cinsiyet, kurumda çalışma yılı ve çalışılan ilin bulunduğu coğrafi bölge değişkenlerinin iş doyumu ve iş yeri maneviyatı üzerindeki etkisi de araştırılmıştır. Araştırmanın kapsamını, Türkiye’nin farklı illerinde bulunan katılım bankalarında çalışan bireyler oluşturmaktadır. Araştırmada örneklem seçimine gidilmiştir. Örneklem seçiminde, basit tesadüfi örnekleme yöntemi kullanılmıştır. Araştırma Türkiye’de çeşitli illerde yaşayan ve farklı katılım bankalarında çalışan 157 katılımcı ile gerçekleştirilmiştir. Çalışmada ilişkisel tarama modeli kullanılmıştır. Bu model, iki veya daha çok sayıda değişken arasındaki değişimin varlığını ve derecesini belirlemeye çalışan araştırma modelidir. Bu araştırmada örneklem grubunun dindarlık, iş yeri maneviyatı ve iş doyumu arasındaki ilişkiler ele alınmaktadır. Araştırmanın bağımsız değişkenleri yaş, cinsiyet, kurumda çalışma yılı ve çalışılan ilin bulunduğu bölgeden oluşan demografik değişkenler ile dindarlık değişkenidir. Bağımlı değişkenler ise iş yeri maneviyatı ve iş doyumudur. İş yeri maneviyatı ayrıca aracı değişken olarak ele alınmıştır. Verilerin toplanılmasında anket tekniğinden faydalanılmıştır. Araştırmada “Dindarlık Ölçeği”, “İş Yeri Maneviyatı Ölçeği”, “İş Doyumu Ölçeği” ve kişisel bilgilerden oluşan bir anket formu uygulanmıştır. Elde edilen sonuçlara göre iş doyumu ve iş yeri maneviyatında erkekler kadınlara göre daha yüksek ortalamalara sahip olmakla birlikte aralarında anlamlı bir farklılık bulunamamıştır. İş yeri maneviyatı ve iş doyumunun yaşla birlikte genel olarak artış gösterdiği görülmüşse de bu artış istatistiksel açıdan anlamlı değildir. Kurumda çalışma yılına göre ise iş yeri maneviyatı ve iş doyumunun U şeklinde bir değişim gösterdiği, kurumda çalışma yılı 16-20 yıl olanların ve ikinci olarak 0-5 yıl olanların anlamlı olarak diğer gruplardan daha yüksek ortalamalara sahip olduğu tespit edilmiştir. Çalışılan ilin yer aldığı coğrafi bölgeye göre iş yeri maneviyatı ve iş doyumunda anlamlı bir farklılık görülmemiştir. Bununla birlikte iş doyumu ortalamasının en yüksek İç Anadolu Bölgesi’nde çalışanlarda olduğu, iş yeri maneviyatı geneli ortalamasının ise en yüksek Güneydoğu Anadolu Bölgesi’nde çalışanlarda olduğu görülmüştür. Bu araştırmada katılım bankası çalışanlarının dindarlık seviyelerinin, iş yeri maneviyatı algılarının ve iş doyumlarının yüksek olduğu tespit edilmiştir. Araştırmanın bağımlı değişkeni olan iş doyumu hem dindarlık hem de iş yeri maneviyatının pozitif etkisine sahiptir. Ayrıca iş yeri maneviyatının bu araştırmada dindarlık ve iş doyumu ilişkisinde tam aracı değişken olarak işlev gördüğü tespit edilmiştir. Bu araştırmanın bulgularından yola çıkarak birtakım önerilerde bulunmak mümkündür. Gelecekte yapılacak çalışmalarda farklı meslek gruplarında dindarlık, iş doyumu ve iş yeri maneviyatı arasındaki ilişkiler ele alınabilir. Ayrıca dindarlık ve iş doyumu arasındaki ilişkide farklı aracı değişkenler test edilebilir. Örgüt yöneticilerinin dinin hem iş yeri maneviyatı hem de iş doyumu üzerindeki olumlu etkilerini dikkate alarak iş yerlerinde çalışanların dini-manevi ihtiyaçlarının karşılanması ve dini-manevi yaşantılarının desteklenmesine yönelik planlamalar yapmaları önerilebilir.

Oyun, çocuklar için hayatı keşfetme aracı ve en temel bir ihtiyaçlardandır. Günümüz dijital dünyasının yeni sakinleri olan çocukların oyun arkadaşları da dijital oyunlardır. Dijital oyunların çocukların gelişimi üzerindeki olumsuz etkileriyle alakalı pek çok araştırma yapılmış olsa da dinî-ahlaki gelişimi üzerindeki etkilerine dair araştırmaların sayısı sınırlıdır. Çalışma simülasyon oyunlarından biri olan Judgement Day: Tanrı’nın Meleği oyununun çocukların ahlaki-dinî gelişimleri başta olmak üzere temel gelişim alanlarında ortaya çıkarabileceği olumsuz etkileri ve riskleri belirlemeyi amaçlamaktadır. Türkiye’de çok fazla indirilme oranını sahip olan Judgement Day: Tanrı’nın Meleği oyununun seçilme nedeni oyunun yapısı, tasarımı, ara yüzü, oynama kolaylığı açısından orta çocukluk dönemindeki 7-12 yaş çocuklar tarafından çokça tercih edilmesidir. Çalışmada, nitel araştırma yöntemlerinden doküman analizi kullanılmış elde edilen veriler ise içerik analizi yöntemiyle analiz edilmiştir. Bu bağlamda oyun ileri seviyelere kadar oynanmış ve oyunda çocukların dinî-ahlaki gelişimi başta olmak üzere temel gelişim alanlarını olumsuz etkileyebilecek, risk oluşturabilecek içerik ve temalar analiz edilmiştir. Elde edilen bulgular Dinî Gelişimi Olumsuz Etkileyebilecek Ögeler, Ahlak-Değerler Gelişimini Olumsuz Etkileyebilecek Ögeler, Diğer Temel Gelişim Alanlarını Olumsuz Etkileyebilecek Ögeler olmak üzere üç başlık altında sunulmuştur. Oyunda yer alan sembol, öncül, yönerge, mekânsal özellik ve içeriğin dini-ahlaki gelişim başta olmak üzere diğer gelişim alanlarını (sosyal duygusal gelişim, cinsel gelişim, öz-bakım beceriler) olumsuz etkileyebilecek öğeler ve riskler barındırdığı belirlenmiştir.

Ergenlik dönemi, bireyin çocukluktan sıyrılarak aile, sosyal çevre, çocukluk yaşantıları ve din gibi unsurlardan etkilenerek kendi hayatına yön çizdiği evredir. Aynı zamanda kendi içinde verdiği bir “ben olma” mücadelesidir. Bireydeki “ben olma” yolculuğu bilinçaltı süreçler, kişinin kendisi hakkındaki fikirleri ve geçmiş yaşantıları gibi bireysel faktörlerden, aile ve sosyal çevre gibi dış faktörlerden etkilenerek gelişmektedir. Söz konusu erkek çocuklar olduğunda baba figürü ailede etkilenilen kişilerin başında gelmektedir. Bireyin genellikle ben kimim sorusuna verdiği cevapla oluşan benlik ya da özüne karşı olumlu yaklaşım ve tutumu ise benlik saygısını oluşturur ve dini inancıyla da yakından ilişkilidir. Bu bağlamda, makalenin temel amacı baba-oğul ilişkisinin ergenlik döneminde dini inanç ve benlik saygısı üzerindeki rolünü tespit etmektir. Araştırmanın örneklemi Batman ilinde altı farklı resmi ortaöğretim kurumunda öğrenim görmekte olan 510 erkek öğrenciden oluşmaktadır. Araştırma verileri; Kişisel Bilgi Formu, Babalık Ölçeği, Ergenler İçin Dinî İnanç Ölçeği ve Rosenberg Benlik Saygısı Ölçeği ile toplanmıştır. İlişkisel tarama modeline göre yürütülen nicel araştırmada elde edilen bulgulara göre; sosyo-demografik özellikler ile Babalık Ölçeği ve alt ölçeklerinde, Ergenler İçin Dinî İnanç Ölçeği ve Rosenberg Benlik Saygısı Ölçeği arasında anlamlı düzeyde farklılıklar olduğu sonucuna ulaşılmıştır. Babalık Ölçeği, Ergenler İçin Dinî İnanç Ölçeği ve Rosenberg Benlik Saygısı Ölçeği arasındaki korelasyon analizi sonucunda anlamlı düzeyde bir farklılık görülmemiştir.

Din hizmetlerine olan ihtiyacın belirgin bir şekilde ortaya çıktığı dönemlerden biri doğal afetlerin yaşandığı zamanlardır. Afetlerin anlamlandırılmasından afet sonrası ruhsal ve manevi problemlerin çözümüne kadar bu ihtiyaç net olarak görülmektedir. Diyanet İşleri Başkanlığı, diğer devlet kurumları ile koordineli olarak, doğal afetler sonrası birey ve toplumun ihtiyaçlarını karşılamak amacıyla çeşitli hizmetler sunmaktadır. Bunların en önemlilerinden biri olan manevi danışma ve rehberlik, afet sonrası insanların ruhsal ve manevi ihtiyaçlarını karşılamak, morallerini yüksek tutmak ve yaşanan afeti anlamlandırmak kapsamında sağlanan bir hizmettir. “Diyanet görevlilerinin afet sonrası akut dönemde yaptıkları manevi danışmanlık hizmetleri nelerdir ve bu hizmetlerin işleyişi nasıldır?” sorusu temelinde şekillenen bu araştırmanın amacı, 6 Şubat 2023 tarihinde meydana gelen Kahramanmaraş Depremleri sonrası Diyanet İşleri Başkanlığı (DİB) tarafından depremden en fazla etkilenen illerde sunulan din hizmetlerinin önemli bir bileşeni olan Manevi Danışmanlık ve Rehberlik (MDR) hizmetinin mevcut durumunu hizmet verenler ve hizmet alanlar üzerinde gerçekleştirilen gözlemler yoluyla tespit etmek ve konuyla ilgili öneriler geliştirmektir. Bu çalışma, nitel araştırma yaklaşımlarından kültür analizi (etnografya) deseni merkeze alınarak gerçekleştirilmiştir. Araştırmada veri toplama tekniği olarak katılımlı ve katılımsız gözlem, veri toplama aracı olarak yarı yapılandırılmış gözlem formu kullanılmıştır. Bu saha araştırması sonunda; mevcut şartlarda MDR hizmeti sistematik bir danışman-danışan ilişkisi yerine ziyaretler, hâl hatır sorma, sohbet etme, Kur’an okuma, dua etmenin öne çıktığı bir teselli süreci olarak ilerlediği görülmüştür. Deprem sonrası ilk haftalar olması dolayısıyla cenaze defin hizmetleri, mezarlık ziyaretleri, mescitlerde yapılan sohbetler gibi yollarla MDR hizmetinin sunulmasının yaygın olduğu tespit edilmiştir. Halkın verilen hizmetlere yaklaşımının müspet olduğu ancak gençlere ulaşımın sınırlı düzeyde kaldığı tespit edilmiştir. DİB görevlilerinin afetzedelerle birebir iletişim kurmaları ve düzenli bir şekilde onları ziyaret etmeleri MDR hizmeti dışındaki hizmetleri de kolaylaştırmıştır. Dolayısıyla DİB çatısı altında sunulan hizmetlerin sadece dini eğitimine indirgenmesi bölgede sunulan hizmeti yeterince değerlendirmemek anlamına gelmektedir.

Yalnızlık, yalnız olma veya başkalarından kopuk olma öznel hissi; duygusal zekâ ise kişinin duygularının farkında olma, onları kontrol ve ifade etme ile kişilerarası ilişkileri sağduyulu ve empatik bir şekilde ele alma kapasitesi olarak tanımlanabilir. Bu çalışmanın amacı yalnızlık ve duygusal zekâ ilişkisini ilahiyat fakültesi öğrencileri üzerinde teorik ve ampirik olarak incelemektir. Araştırma grubunun yaşıtlarının taşıdığı risk faktörlerine ek olarak sosyo-ekonomik koşulları, aldıkları dini eğitim ve mesleki alanda yüklenecekleri sorumluluklar açısından sosyal uyum ve bireysel yalnızlık konusunda dezavantajlı oldukları varsayılmaktadır. Bu amaçla nicel araştırma deseninde tasarlanan araştırma Sivas Cumhuriyet Üniversitesi İlahiyat Fakültesi ve Tokat Gaziosmanpaşa Üniversitesi İslami İlimler Fakültesi’nde öğrenim görmekte olan çalışma grubu üzerinde yürütülmüştür. Araştırmaya 326 katılımcı gönüllü olarak dahil olmuştur. 18-30 yaş aralığındaki katılımcıların yaş ortalaması 21’dir. 2021-2022 Eğitim-Öğretim yılı Eylül-Ekim aylarında gerçekleştirilen araştırmanın verileri Kişisel Bilgi Formu, UCLA Yalnızlık Ölçeği ve Schutte Duygusal Zekâ Ölçeği ile toplanmıştır. Anket tekniği ile toplanan veriler SPSS 23.0 istatistik programına aktarılmış ve Pearson Çarpım Moment Korelasyon Analizi, Bağımsız Örneklem t-Testi ve Tek Yönlü ANOVA ve Tukey HSD testleri uygulanmıştır. Araştırmanın temel bulgusuna göre ilahiyat fakültesi öğrencilerinin yalnızlık ortalamaları ile duygusal zekâ ortalamaları arasında negatif yönlü, orta düzeyde (r = -.472) istatistiksel olarak anlamlı bir ilişki (p ˂ 0.01) bulunmaktadır. Yalnızlık ile duygusal zekâ ilişkisi cinsiyet, yaş, akademik başarı, fakülte, ailesel faktörler gibi sosyo-demografik değişkenlere göre de anlamlı farklılıklar göstermektedir. Bulgular literatür eşliğinde tartışılmıştır. Araştırma sonuçlarına göre duygusal zekâ ilahiyat fakültesi öğrencilerinin yalnızlık ve potansiyel negatif sonuçlarına karşı önleyici ve geliştirilebilir bir faktör olarak düşünülebilir.

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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]

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