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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

OBJECTIVES Religion has been discussed in numerous research studies with reference to its significance in mental health outcomes. It has gained its attention of researchers due to its pivotal role in the lives of human kind. Present study aims to investigate the predictive relationship of religious orientation with mental health problems including depression, anxiety & stress) in male patients with substance use disorder (SUD). STUDY DESIGN This study was conducted by using a Cross-sectional study design. PLACE AND DURATION OF STUDY Study was carried out from April- July, 2018 in Karachi Pakistan. PARTICIPANTS AND METHODS The sample included 200 Muslim male patients with SUD. The age ranges between 18 to 45 years (M =28.14; SD =6.55) were taken from substance use treatment and rehabilitation centers located in Karachi, Pakistan using purposive sampling. Personal Information Form and Urdu translations of the scales including Muslim Attitude towards Religion Scale (MARS)1 and Depression Anxiety and Stress Scale (DASS-21)2 were used to conduct this study. RESULTS Results revealed a significant association of religious orientation with the variables of psychological distress, i.e., depression (adj R²=.994, F (4, 196) =5424.24, P < .01(, anxiety (adj R 2=.97, F (4,196) =1309.5, P < .01(, and stress (adj R² =.991, F (4,196) =3854.2, .00 P < .01(. CONCLUSION Religion has significant role in wellbeing of its believers in general, and specifically among patients with SUD. Present findings also show that religious orientation has significant contribution in psychological distress such as, “depression”, “anxiety” and “stress” in male patients with SUD. Substance use treatment practitioners may develop interventions by considering the cultural and religion aspect for better treatment outcome and to improve their wellbeing. Further, religious orientation may serve an important variable to have better treatment outcome, and to address mental health issues which may also improve their wellbeing. [ABSTRACT FROM AUTHOR]

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

This document is a collection of abstracts from the International Journal of Psychology, covering a range of topics related to religion, spirituality, and psychological well-being. The articles explore various aspects such as the role of psychological mechanisms in religious rituals, the relationship between religiosity and smartphone use, spirituality in later life, the impact of spirituality on nurses' burnout, attitudes towards sexual diversity, religious belief and social cognitive ability in Japan, empathy and prejudice, different images of God and risky behaviors, and the impact of religious social identity on psychological well-being in Asian indigenous religious groups. The studies provide valuable insights into the complex relationship between religion, spirituality, and psychological processes. Another paper presents research on topics including the effects of meditation on brainwave patterns, religion and coping with cancer, beliefs in tempting fate, leaving destructive cults, religious coping and life satisfaction in Latinx individuals, religion and just world beliefs, and a comparison between Nirvana in Buddhism and self-actualization in psychology. These studies offer valuable insights into the intersection of religion and psychology and their potential implications for individuals and communities. [Extracted from the article]

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]

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 article examines an emerging historical narrative that invokes an exclusivist Malay-Islamic identity in Malaysia through a sacred geography centred on Aceh in Indonesia. The examination is located against the growing sacralisation of space across the world and its often contentious if not violent political outcomes. It considers the role of scholarship on sacred geographies in the face of output on the same subject by an informal expert – a person working outside of established institutional frameworks. The article focuses on the writings of Radzi Sapiee, a Malaysian informal expert who advances an exclusivist Malay-Islamic identity based on field observations, scholarly works, and inner wisdom. His partially completed book series constitutes an autobiographical return to Aceh and articulates a transnational geography of meaning that consolidates the exclusivist identity within the already racialised politics of Malaysia by further grounding it in space and time. [ABSTRACT FROM AUTHOR]

In her recent book, Kierkegaard and Religion: Personality, Character, and Virtue, Sylvia Walsh argues that Kierkegaard is not a virtue ethicist in the most common senses associated with eudaimonism, which he understands as enlightened self-interest. However, recent disputes about whether the aspects of "character" that Kierkegaard praises are virtues rely partly on whether the "ethical stage" in Kierkegaard's moral psychology remains important within Christian faith, even when most strictly conceived in his late works. This in turn depends on how we understand the difficult works–grace relation in Kierkegaard's conception of Christian faith. In this essay, I argue that the ethical existence sphere remains important even though, in works like Practice in Christianity and Judge for Yourself!, Kierkegaard argues that Christian faith is not a mere outgrowth or natural "development" of ethical earnestness or care—hardening the break with immanence that he introduced in earlier works. While he emphasizes a total transformation, a break from natural moral consciousness, and describes Christian qualities as a reversal of ordinary human expectations, there remains an underlying continuity with the attitudes and stances constitutive of the ethical and religiousness A (as existence spheres). This becomes visible when we identify three aspects found across the aesthetic, ethical, and Christian religious versions of major concepts in Kierkegaard's work, including positive character terms. I use "sobriety" as discussed in Judge for Yourself! as my main example. This analysis confirms several important points advanced by Lee Barrett on the works–grace relation. The paradoxical standoff between ethical effort and grace is bridged to some extent by the continuing significance of the ethical "sphere" as a part of the "religious", even in Kierkegaard's late works and journal entries. [ABSTRACT FROM AUTHOR]

Religious persecution is a leading cause of global displacement. In the absence of supporting evidence, presenting a credible oral asylum claim based on religion is a difficult task for asylum-seekers. Asylum officials, in turn, face considerable challenges in evaluating the credibility of asylum-seekers' claims to determine their eligibility for refugee status. We reviewed 21 original manuscripts addressing credibility assessments of asylum claims based on religion. We focused on (a) interviewers' methods of eliciting a claim of religion; (b) their credibility assessments of particularly complex asylum claims, namely those based on religious conversion, unfamiliar religions, and non-belief; and (c) issues related to the presence of an interpreter. We found deviations in officials' assessment patterns from established knowledge in legal psychology and religious studies. Closer collaboration between asylum practitioners and researchers in these fields is needed to improve the validity and reliability of credibility assessments of asylum claims based on religion. [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]

This article examines the benefits of incorporating religious reflection into the psychology of religion and vice versa. By applying Bayes' theorem, we discover that scientists and theologians can collaborate without sharing prior beliefs. Instead, rationality requires updating our beliefs before data collection in response to the degree of surprise generated by the data. Moreover, although people who start with different beliefs may become more aligned after data collection, rationality does not entail a convergence to identical beliefs. To illustrate the potential for growth in understanding from greater collaboration between theologians and scientists, I examine a longitudinal investigation of religion after a natural disaster. This case study illustrates how conversations between theological and psychological perspectives on religion can lead to a more comprehensive understanding of virtue cultivation, benefiting both science and theology. [ABSTRACT FROM AUTHOR]

In this paper, through three chapters, we try to deal with the idea of salvation in the psychological context of the Swiss psychologist and psychiatrist Carl Gustav Jung. The first chapter will discuss Jung's approach to religious issues, his basic assumptions, and the similarities and differences between theology and psychology. The topic of the second chapter is the trinitarian and quaternary aspects of Jung's doctrine, where the reality of the cross as a central symbol of human individuation but also of the entire cosmic totality comes to the fore. In the third chapter, we will talk about the development of consciousness in God and man, with a special focus on Jung's apparently most dramatic work - »Answer to Job«. The ultimate goal of this work is to present Jung as an original and courageous thinker and author who managed to bring religion and psychology closer together. [ABSTRACT FROM AUTHOR]

This paper argues for the thesis that social comparison is, for Kierkegaard, a vice. The first part of this article reconstructs Kierkegaard's understanding of the nature of social comparison. Here, I bring attention to his anthropological but also political and sociological observations that pertain to social comparison and its links to modernity. The second part reconstructs the moral psychological account of social comparison in Kierkegaard, drawing on some of the available secondary literature. I complement Kierkegaard's consideration of social comparison in relation to worry and humility with his account of the non-cognitive aspects of its operationality. The third part demonstrates that social comparison is a vice. Therein, drawing on the previous sections of this article, I identify Kierkegaard's naturalistic argument engaged to present social comparison as a non-moral and non-religious vice (functionalism), pointing toward its intermeshing with the moral religious. [ABSTRACT FROM AUTHOR]

Are religious commitments beliefs or some other kind of mental state? Do religious affirmations express beliefs or other non-doxastic attitudes? These questions have been prominent in philosophical research on the language and psychology of religion since the mid-twentieth century, but the history of interest in these topics traces back to late antiquity. In a recent paper, Tim Crane approaches these questions from the perspective of research on theories about the nature of belief. According to some accounts, he argues, the attitudes that we call religious "beliefs" do not exhibit the properties requisite for belief. He raises grounds for dissatisfaction with the proposed account of belief and cognate debates about cognitivism and non-cognitivism, and concludes by setting out a more descriptive approach as the basis for an understanding of religious attitudes. This paper argues that Crane's argument relies on an unduly demanding theory of belief. However, the concerns that he raises about the belief status of religious commitment can be motivated – and are extensively debated – in recent research on religious faith. Crane's characterisation of the cognitive/non-cognitive debate is also disputed. The paper concludes by raising concerns about Crane's description of the scope of the field of religious language. [ABSTRACT FROM AUTHOR]

The psychological-type profile of Church of England lay people whose main place of worship was a cathedral was compared to that of worshippers whose main place of worship was a parish church. The sample, from two combined surveys of the Church of England employing the Francis Psychological Type Scales, comprised 231 cathedral worshippers and 3,322 parish-church worshippers. Those who worshipped in cathedrals showed a significantly higher preference for thinking over feeling than those from parish churches, but there were no other significant differences in profiles between the two samples. [ABSTRACT FROM AUTHOR]

Meaning in life has become an important topic in empirical research in the psychology of religion. Although it has been studied and found applicable in many different contexts, research on meaning in life and sources of meaning in African countries is scarce. This study qualitatively investigates understandings and experiences of meaning in life and sources of meaning among urban and village dwellers with different educational backgrounds in Zambia. Seven focus group interviews (total N = 52) were conducted and analysed, drawing on Schnell's model of meaning in life and sources of meaning. The results indicate that the concept of meaning in life is relevant to both urban and village dwellers in Zambia. Meaning experiences and sources of meaning are associated with certain life domains: relationships; religion; education and work; leisure activities; and health and survival. Each life domain includes several fundamental sources of meaning, which can be related to Schnell's four dimensions of sources of meaning: self-transcendence, self-actualisation, order and well-being and relatedness. The results are discussed in light of extant studies on meaning and cultural characteristics in Africa. [ABSTRACT FROM AUTHOR]

Psychology has been the significant discipline since the time of antiquity which becomes more consolidated during the medieval age of Islam. It had a strong foundation in the professional writings of polymaths from the Islamic Middle Ages that were eventually transmitted to the West. However, the unique psychological contributions of these medieval polymaths remained largely unexplored. Despite the growing interest in their work, which is partly due to Islamic psychology, only a handful of them have been investigated for their unique psychological contributions, and a complete examination of psychological work has not been done, separately from an Islamic perspective. The majority of them have only been examined in terms of their medical value, neglecting psychological issues in their all-encompassing approaches to care. Therefore, it was quintessential to extensively explore all those scholars who contributed to the various fields of psychology and to fill a gap of information that has been left by the previous researchers. [ABSTRACT FROM AUTHOR]

I argue that through participation in the language, practices, and logics of ancient Mediterranean enslavement discourse, the Shepherd both exhorts believers to be obedient enslaved subjects and portrays God as an enslaver capable of possessing, surveilling, punishing, and rewarding the enslaved. Enslaved to God: Slavery and Divine Despotics in the Shepherd of Hermas Early Christians were not only among the enslaved and enslavers in the ancient Mediterranean world, but some also used the ancient discourse of enslavement to conceptualize believers as enslaved to God and God as an enslaver. I : Religion and Race in the Writings of Michael Madhusudan Datta (1824-1873) i This dissertation examines the critical and literary writings of Michael Madhusudan Datta (1824-1873), an influential Bengali intellectual, littérateur, and Hindu-Christian convert. [Extracted from the article]

The conventional formula for dividing religious and secular connects religion to emotion and secularity to rationality. However, recent work in what has been called critical secularism studies has challenged this orientation. This scholarship has proposed that the line between secular and religious is blurry, and that we should expect the secular to be determined by embodied emotion just as much as religion. Postcolonial theorist Saba Mahmood calls these 'secular affects,' which include the affects of science. This dovetails with recent research in science and technology studies, which has suggested that science itself is driven by feelings, like excitement in the exploration of concepts and information. [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]

This article discusses the special issue of the International Journal for the Psychology of Religion on "Psychedelics and Mystical-type Experiences" and the need to bridge the gap between psychedelic science and the psychology of religion. The authors highlight the historical interest in studying mystical experiences and the potential for psychedelic substances to induce these experiences. They emphasize the importance of integrating the well-developed theories and validated scales of the psychology of religion into psychedelic research, as well as the potential for psychedelic science to provide new insights for the psychology of religion. The article also provides an overview of the theoretical, empirical, and tutorial contributions included in the special issue. Overall, the aim of the special issue is to promote cross-fertilization and collaboration between these two research fields. [Extracted from the article]

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]

Very rich scholarly works have been produced to perform a comparative study between Emerson and Zhuang Zi. Many scholars in their comparative research have tried to find how Emerson and the transcendentalists such as Thoreau borrow ideas from Daoism. In this article, I will take a different approach. I aim to find how Emerson and Zhuang Zi's pursuit of spirituality in nature shapes different types of sense of place. The concept of spirituality is related to the pursuit of meaning in life and self-transcendence. This concept has gradually gained attention from the branches of religion, philosophy, geography, and psychology since, currently, due to the fast urbanization process, more people are separated from their land and move into cities. I will make a comparison between Emerson and Zhuang Zi from the concepts of spirituality, nature, and place. This perspective will shed light on the question of the conservation of various places due to their value and meaning, although I will not discuss conservation issues in this paper. In this article, I will first give a brief introduction to the meaning of spirituality by focusing on the three dimensions of this concept, which include meaning, self-transcendence, and spiritual practices. Then, I will discuss how the concept of nature in Emerson and Zhuang Zi's works is related to these three dimensions. Finally, I will examine why Emerson and Zhuang Zi treat wilderness and agricultural land, respectively, as a place. [ABSTRACT FROM AUTHOR]

The idea of "purity" transformed moral psychology. Here, we provide the first systematic review of this concept. Although often discussed as one construct, we reveal ~9 understandings of purity, ranging from respecting God to not eating gross things. This striking heterogeneity arises because purity—unlike other moral constructs—is not understood by what it is but what it isn't : obvious interpersonal harm. This poses many problems for moral psychology and explains why purity lacks convergent and divergent validity and why purity is confounded with politics, religion, weirdness, and perceived harm. Because purity is not a coherent construct, it cannot be a distinct basis of moral judgment or specially tied to disgust. Rather than a specific moral domain, purity is best understood as a loose set of themes in moral rhetoric. These themes are scaffolded on cultural understandings of harm—the broad, pluralistic harm outlined by the Theory of Dyadic Morality. People are fascinated by morality—how do people make moral judgments and why do liberals and conservatives seem to frequently disagree? "Purity" is one moral concept often discussed when talking about morality—it has been suggested to capture moral differences across politics and to demonstrate the evolutionary roots of morality, especially the role of disgust in moral judgment. However, despite the many books and articles that mention purity, there is no systematic analysis of purity. Here, we review all existing academic articles focused on purity in morality. We find that purity is an especially messy concept that lacks scientific validity. Because it is so poorly defined and inconsistently measured, it should not be invoked to explain our moral minds or political differences. [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]

Coptic Orthodox iconography is a living tradition from a community that is underrepresented in the psychology of religion. It offers a prism for empirical investigation of religious aesthetic experiences and psychosocial factors that colour this class of experiences. This article reports a mixed-methods study focusing on attachment and imagination in experiences with Coptic icons. We qualitatively explored the significance of iconography within the community, with expert interviews revealing a dual function of the icon in public and private prayer lives. Home interviews with a subsample of Copts presenting secure attachment tendencies (n = 15) explored personal relationships to icons. These revealed themes related to physical space, narrative identity, and communication to the Divine. A cross-sectional survey (N = 88) was treated with principal components analyses, a correlation matrix, and two-way ANOVA. Participants endorsing secure attachments tended towards more intensity and security in relation to their religion and icons. In contrast, insecurely attached participants had less knowledge of icons and presented with expressive imagination, or a sensitivity to metaphor and fantasy. Developed in consultation with religious community members, this study presents new insights on attachment, imagination, religiosity, and cultural belonging. [ABSTRACT FROM AUTHOR]

This article explores the concept of intérêt bien entendu in Alexis Tocqueville's Democracy in America. The article examines different interpretations of intérêt bien entendu, including political, utilitarian, and religious perspectives. It argues for an understanding of intérêt bien entendu in Christian terms, highlighting Tocqueville's emphasis on the relationship between interest and virtue. The article suggests that this interpretation adds depth to Tocqueville's theory and offers insights for contemporary readers. [Extracted from the article]

The goal of science is to explain reality and the world, and the goal of philosophy is also ontology. Philosophical views on scientific opinions and scientific opinions have had a direct influence on the way of worldview and ontology. Since the early twentieth century, the scientific flow of reduction affects logic and philosophy, psychology and sociology, and even theology and religion. On the other hand, the new emergent flow of emergentism in opposition to reductionism flourished in the late twentieth century. The philosophical and analytical validation of these two seemingly contradictory views promotes the levels of scientific methods and approaches, as well as philosophical views, especially philosophies such as the philosophy of religion, the philosophy of psychology, and the philosophy of sociology. Reductionism is trying to coordinate with unity, realize the unity of sciences, eliminate the waste of scientific theories, and provide the possibility of a stronger justification. On the other hand, emergentism involves the hierarchical plurality of the world's creatures. On the other hand, emergentism involves the hierarchical plurality of the world's creatures which causes the classification of science. Each level and class have its lows, rules, and concepts per se. Reductionism is unable to explain the plurality of facts and levels of existence; But emergentism with its theoretical framework explains both the continuum, unity and multiplicity of reality means the hierarchical plurality of reality. the reduction merely is an essential step in understanding and discovering down-up causality that is used as one of the theoretical concepts of emergentism and somewhat explains the cause of the relationship between the layers of existence. But reduction strategy is not successful in recognizing and explaining the existence of layers and classes of science. Reductions with a priority look at reality are subject to selfish judgment and preference, but in emergentism, reality and ontology determine and identify the methodology and epistemology. [ABSTRACT FROM AUTHOR]

This article is both an introduction to a collection of papers that critically discuss and evaluate the volume The Legacy, Life and Work of Geo Widengren and the Study of the History of Religions after World War II , which I edited and published with Brill in 2021, as well as an opportunity for me to think with and about the Swedish historian of religions, Geo Widengren (1907–1996). Widengren was the holder of the chair in the History of Religions and Psychology of Religions at Uppsala University between 1940 and 1973. [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]

The efforts to ensure the correct understanding of the Qurʾān have a history dating back to the time of its revelation. Based on the same concern, the Qurʾān, which was revealed in the language of its first addressees, has been translated into different languages, and even the number of Turkish translations of it has exceeded three hundred. No single child-centered Turkish translation of the Qurʾān containing all the verses has been found in the relevant literature. Among about one hundred and seventy English Qurʾān translations, only one study for this purpose is identified and thus is at the center thereof in this article. It can be assumed that theological and pedagogical sensitivities played a role in the absence of child-centered Qurʾān translations. However, although it is a fact that there are verses in the Qurʾān that are difficult for children to make sense of and that are not urgent for them, it is also a fact that there are many verses that will contribute to their moral and religious development, primarily through Qurʾānic narratives (qiṣaṣ) and parables (emthāl). In addition, it is seen that children who are already exposed to all kinds of information through communication tools such as websites and social media find themselves in various discussions, especially atheism and deism. Such platforms also raise the possibility of children encountering verses in a way that are taken out of context and even distorted. In this context, it now seems more essential -despite all the difficulties- to take steps to ensure that children meet the Qurʾānic verses with the correct meaning. Based on this background, the article opens the issue of child-centered Qurʾān translation for discussion by focusing on the work titled The Meaning of the Holy Qurʾān for School Children, which was written for the addressees corresponding to children at secondary school and above in Turkey. The aim of the article is to discuss the issue from a point of view limited to the tafsīr perspective and to carry it to wider academic platforms where different disciplines are to be involved. The article subjects the mentioned translation to content analysis and makes comparative analyses of it with some translations in Turkish and English in order to determine what distinguishes it from others. Considering its general features, it has many drawings aiming at helping children understand the verses and attracting their attention. In addition, the translation of many verses which the translator deemed requiring further explanation are preceded by "background info" sections, where explanations or the historical background of the verses are given. These parts provide a "maʾāl-tafsīr" feature to the work, and it is understood that they have an important function in children's understanding the verses. On the other hand, it is noticeable that these parts contain two problematic issues. The first of these is ignoring the historical context of some verses in order to make sense of the children's mental and emotional worlds. The second, contrary to the first, is that the verses in which appropriate explanations about their historical contexts and occasions of revelations (asbāb al-nuzūl) are not sufficiently conveyed to the world of children, and that the answers to possible questions that may come to mind are not included. In this respect, observing a two-way context that illuminates the historical background of the verses and includes the messages they can give to children for today and the answers to possible questions that may come to their mind emerges as a difficult but ideal goal for a child-centered translation. One of the remarkable features in the translation is that the words that emphasize the main theme of the verses on a page or that are thought to deserve the most emphasis on that page are written in different and larger fonts. In addition to the above-mentioned general features of the translation, the article focuses on the analysis of the translation and explanation of some verses that are more likely to raise questions in children's minds under the headings of "mutashābihāt and majāz", "descriptions of heaven and hell", "aḥkām" and "main concepts of the Qurʾān". It is concluded that the translations and background information of some verses examined under these headings have a content to facilitate children's understanding of the verses. On the other hand, it is recognized as an important shortcoming that some verses which children will need background information on for an easier understanding have been simply translated. Another shortcoming is the absence of Arabic originals of the verses. In fact, this issue is important in terms of children's acquiring familiarity with the language of revelation. As a result of the analysis, it seems possible to make some recommendations for the future child-centered Qurʾān translations. For example, short videos and animations about the existence and oneness of Allāh, moral teachings, verses containing some narratives and parables can be prepared and added to the pages of the relevant verses by means of QR codes. In this way, children can be given the opportunity to listen to the Arabic original and translation of the verses aloud as well. In addition to being printed, it can also be considered in e-book format. In addition to the maʾāl-tafsīr works, two more formats can be considered. The first of these are "first level" Qurʾān translations, which consist of a selection of verses that are thought to contribute to the theological and moral development of children who will meet the meanings of the verses of the Qurʾān for the first time. The second is "child-centered thematic tafsīrs." These are works in which the verses of the Qurʾān will be classified and explained according to their themes, and they are expected to include the "difficult" verses in their agenda. It has emerged as an important finding that the Qurʾān translations for children, regardless of their type, must be done with an interdisciplinary perspective. In this respect, it should be emphasized that it is necessary to create a platform in which religious education, sociology of religion, psychology of religion, pedagogy and literature disciplines are included in addition to tafsīr, ḥadīth, fiqh and kalām and the issue is to be discussed in terms of "content", "style" and "method." [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 article provides a list of online resources for various fields of religious studies. Topics include methods and theories, sociology and anthropology of religion, psychology of religion, comparative studies, and religion and science. It mentions that the resources range from databases and journals to websites offering scholarly materials and pedagogical resources.