Spirituality,Religiousness, and Happiness in Children Aged 8–12 Years

The relation between spirituality and happiness was assessed in 320 children aged 8–12 from public and private (i.e., faith-based) schools. Children rated their own spirituality using the Spiritual Well-Being Questionnaire and 11 items selected and modified from the Brief Multidimensional Measurement of Religiousness/Spirituality which reflected the children’s practices and beliefs. Children’s happiness was assessed using self-reports based on the Oxford Happiness Scale short form, the Subjective Happiness Scale, and a single-item measure. Parents also rated their children’s happiness. Children and parents rated the children’s temperament using the emotionality, activity, and sociability temperament survey. Children’s spirituality, but not their religious practices (e.g., attending church, praying, and meditating), was strongly linked to their happiness. Children who were more spiritual were happier. Spirituality accounted for between 3 and 26% of the unique variance in children’s happiness depending on the measures. Temperament was also a predictor of happiness, but spirituality remained a significant predictor of happiness even after removing the variance associated with temperament. The personal (i.e., meaning and value in one’s own life) and communal (quality and depth of inter-personal relationships) domains of spirituality were particularly good predictors of children’s happiness. These results parallel studies of adult happiness and suggest strategies to enhance happiness in children.     

Who is Afraid of Figure of Speech?

Aristotle's illustrations of the fallacy of Figure of Speech (or Form of Expression) are none too convincing. They are tied to Aristotle's theory of categories and to peculiarities of Greek grammar that fail to hold appeal for a contemporary readership. Yet, upon closer inspection, Figure of Speech shows many points of contact with views and problems that inhabit 20th-century analytical philosophy. In the paper, some Aristotelian examples will be analyzed to gain a better understanding of this fallacy. The case of the Third Man argument and some modern cases lend plausibility to the claim that Figure of Speech is of more interest as a type of fallacy than has generally been assumed. Finally, a case is made for the view that Figure of Speech, though listed among the fallacies dependent upon language, is not properly classified as a fallacy of ambiguity. More likely, it should be looked upon as a type of non sequitur. This has important consequences for the profile of dialogue associated with this fallacy.     

Who’s Afraid of Nagelian Reduction?

We reconsider the Nagelian theory of reduction and argue that, contrary to a widely held view, it is the right analysis of intertheoretic reduction. The alleged difficulties of the theory either vanish upon closer inspection or turn out to be substantive philosophical questions rather than knock-down arguments.     

Is Age Just a Number? Cognitive Reserve as a Predictor of Divergent Thinking in Late Adulthood

The purpose of the study was to test a model of causal relationships among cognitive reserve (CR), personality variables such as Neuroticism and Openness to experience, and divergent thinking (DT), independently evaluating performance in different domains (verbal and graphic). It was hypothesized that CR, Openness, and Neuroticism would each directly influence verbal and graphic DT. A total of 135 subjects between 55 and 84 years old participated in the study and were interviewed in individual sessions. For a correct fit Neuroticism was eliminated from the measurement model. The goodness-of-fit indexes of the measurement model, the adequate composite reliability index and the discriminant validity supported the viability of the structural equation model (SEM). The goodness-of-fit indexes confirmed the existence of a significant effect of CR and Openness to experience in predicting both verbal and graphic DT. The three CR indicators had high loadings in their theoretical factor, with the observed variables study-work and WAIS vocabulary showing the highest loads. In summary, subjects with CR and Openness to experience were more flexible and original when solving verbal problems, and to a lesser degree, graphic problems.     

Guest Editorial: Who's Afraid of Life After Death?

The evidence for an afterlife is sufficiently strong and compelling that an unbiased person ought to conclude that materialism is a false theory. Yet the academy refuses to examine the evidence, and clings to materialism as if it were a priori true, instead of a posteriori false. I suggest several explanations for the monumental failure of curiosity on the part of academia. First, there is deep confusion between the concepts of evidence and proof. Second, materialism functions as a powerful paradigm that structures the shape of scientific explanations, but is not itself open to question. The third explanation is intellectual arrogance, as the possible existence of disembodied intelligence threatens the materialistic belief that the educated human brain is the highest form of intelligence in existence. Finally, there is a social taboo against belief in an afterlife, as our whole way of life is predicated on materialism and might collapse if near-death experiences, particularly the life review, were accepted as fact.     

Why are Religiousness and Spirituality Associated with Externalizing Psychopathology? A Literature Review

This review explores the relation of religiousness and spirituality with externalizing psychopathology in adolescence given the heightened externalizing psychopathology during this developmental period. Utilizing a developmental psychopathology framework, previous literature is reviewed focusing on the diversity of pathways from religiousness and spirituality to externalizing psychopathology at multiple levels of analysis. Moreover, the pathways considered include both intraindividual factors (e.g., self-control, monitoring, delay discounting and time orientation, and neurobiological regulatory systems) and ecological factors (e.g., intergenerational transmission, parent–child relationships, and community relationships). These pathways are explored in light of theoretical viewpoints including social control theory, divine interaction theory, and the religious ecology model. Limitations of extant work are examined, including measurement and design issues, exploration of potential negative effects of religiousness and spirituality, and bias toward Western religions. Finally, future directions of research and clinical implications are discussed.     

Who Is the Sufferer and What Is Being Suffered? Subjectivity in Times of Social Malaise

This paper encourages clinicians to consider how patients’ conflicts and symptoms reveal not only familial etiology but the internalization of hegemonic structures and ideology. It explores how the subject evolves within the cultural matrix of neoliberalism, the contemporary hegemonic system that shapes unconscious fantasy, conflicts and defenses. Several clinical case vignettes illustrate the benefits to both analyst and patient of exploring within the transference and countertransference how neoliberal hierarchical arrangements of class, race and gender affect subjective and intersubjective experience.     

Korean American Adolescents’ Depression and Religiousness/Spirituality: Are There Gender Differences?

The purpose of this study was to examine depression and religiousness/spirituality (R/S) in Korean American adolescents with an interest in exploring gender differences. The sample consisted of 182 adolescents attending ethnic Catholic churches in the NY and NJ metropolitan area. Depressive symptoms were assessed using the Center for Epidemiologic Studies-Depression Scale, and R/S was measured by the Brief Multidimensional Measure of Religiousness/Spirituality. Results suggest no gender difference in depression, but a high rate of depression in both genders. Additionally, girls showed higher levels of Forgiveness and boys showed higher levels of Negative Religious Coping. Further, we found four R/S variables are associated with depression in each gender: Daily Spiritual Experiences, Forgiveness, Positive Religious Coping, and Negative Religious Coping for girls; and Forgiveness, Negative Religious Coping, Congregational Support, and Overall Self-Ranking for boys. Lastly, the four R/S variables together explained 20 % and 23 % of the variance in depression for boys and girls, respectively, with Forgiveness and Negative Religious Coping remaining significant for girls, and Negative Religious Coping staying significant for boys. The current findings are discussed along with limitations and directions for future research, and clinical implications.     

Does Religion Increase the Prevalence and Incidence of Obesity in Adulthood?

Previous research reveals that religion in America is related to variations in body weight. This article examines the relationships between religion and both body mass index (BMI) and obesity, which have increased in prevalence in the United States over the past two decades. Using longitudinal data from a national sample of adults, this study prospectively examines whether dimensions of religious life are associated with weight gain and the development of obesity during eight years of follow-up. We examine four dimensions of religiosity (attendance, salience, media practice, and consolation) and religious affiliation. Ordinary least squares regression analyses reveal that high levels of religious media practice are associated with higher BMI in women. Logistic regression analyses reveal that high levels of religious media practice and affiliation with a Baptist denomination increased the risk of obesity for women, but that a high level of religious consolation reduced the risk of obesity incidence for men. Attendance at religious services was associated with a lower risk of the incidence of obesity for women, suggesting the importance of studying links between dimensions of religious life and body weight.     

Is Low Anxiety Part of the Psychopathy Construct?

Low anxiety has traditionally been considered a feature of psychopathy, but there has been mixed research support for this conceptualization. We investigated the PPI-R-SF Stress Immunity subscale (a measure of low anxiety) in relation to 2 widely used self-report psychopathy scales in a sample of 346 undergraduate students. Results indicated that PPI-R-SF Stress Immunity was nearly unrelated to other indicators of psychopathy, showing a near-zero loading on the common psychopathy factor defined jointly by the scales of the PPI-R-SF and SRP-III. Stress Immunity also showed a pattern of personality and temperament correlates much different from those of other psychopathy subscales. Finally, Stress Immunity had a slight negative correlation with self-reports of diverse antisocial acts. These results suggest that despite its historical importance in the conceptualization of psychopathy, low anxiety is likely not a core feature of psychopathy.     

Who’s Afraid of a Final End? The Role of Practical Rationality in Contemporary Accounts of Virtue

In this paper I argue that excising a final end from accounts of virtue does them more harm than good. I attempt to establish that the justification of contemporary virtue ethics suffers if moved this one step too far from the resources in traditional accounts. This is because virtue, as we tend to describe it, rests on an account of practical rationality wherein the role of the final end is integral. I highlight the puzzles that are generated by the ellipsis that is “the role of a final end” in contemporary theories of virtue. The authors of these theories devise ad hoc solutions for these puzzles, puzzles that do not exist for traditional final end-based accounts. Recent critics of virtue ethics have certainly not been satisfied the explanations being offer in lieu of references to a final end. As a remedy, I recommend that the role of a final end be reintroduced in contemporary virtue ethics. I hope to explain that there is nothing to be frightened of and much to be gained.     

Spirituality,the opiate of scholars of religion?

This review discusses Craig Martin’s approach to religious individualism and more widely the ways in which social scientists can make sense of individuals’ identities, beliefs and practice, as these seem more volatile and eclectic than ever. In particular, it is interested in the ‘critical’ study of religion developed in Capitalizing Religion. This review underscores the convergence between this book and other recent works regarding epistemological weaknesses affecting the contemporary study of religion (and in particular the ‘paradigm of spirituality’). It discusses Martin’s original contributions – in particular, a critical analysis of the ideological origins and biases underlying the categorisation of freely chosen spirituality vs. coercive religion. Finally, this review tries to further Capitalizing Religion’s argument by drawing on my own empirical work on the popularisation of meditation, yoga and kabbalah, sharing Martin’s critical approach and interest for the ways in which social structure and cultural norms affect individuals’ religious life.     

Finding Spirits in Spirituality: What are We Measuring in Spirituality and Health Research?

Journal of Religion and Health - What are we asking when we ask about spirituality? When research subjects check survey boxes for “religiosity” and “spirituality” measures...     

Who Belongs to Me? Social Relationship and Personality Characteristics in the Transition to Young Adulthood

Not much is known about how social network characteristics change in the transition out of school and what role Big Five personality plays in this context. The aim of this paper was twofold. First, we explored changes in social network and relationship characteristics across the transition out of secondary school. Second, we examined within‐person and between‐person effects of personality on these social network changes. Results based on a series of multilevel models to a longitudinal sample of 2287 young adults revealed four main findings. First, social networks increased in size, and this increase was mainly due to a larger number of nonkin. Stable social networks during the transition consisted mainly of family ties but were generally characterized by high closeness. Second, extraversion and openness consistently predicted network size, whereas agreeableness predicted network overlap. Third, increases in emotional closeness were found only for kin; closeness was generally lower for unstable relationships. Fourth, changes in emotional closeness were related to personality, particularly neuroticism, agreeableness, and conscientiousness for stable relationships; for unstable relationships, however, closeness was related to extraversion and openness. The article concludes by discussing the role of personality for social relationship development and the active moulding of social networks in young adulthood. Copyright © 2014 European Association of Personality Psychology     

Does Religious Belief Matter for Grief and Death Anxiety? Experimental Philosophy Meets Psychology of Religion

It is commonly reasoned that religious belief moderates death anxiety and aids in coping with loss. However, a philosophical perspective known as meta‐atheism includes the claim that avowed religious believers grieve deaths and experience death anxiety as intensely as avowed atheists. Thus, we report a study comparing religious believers and nonbelievers on measures of death anxiety and grief. We further investigated the relationships between certain religious beliefs (views of God, afterlife belief, religious orientation) and death anxiety, as well as both painful grief reactions and grief‐related growth. We surveyed 101 participants across the United States, ranging in age (19 to 57), education, and ethnicity. Participants avowing some form of religious belief, in comparison to those not, did not demonstrate lower levels of death anxiety. They did, however, display higher levels of a certain type of death acceptance. Additionally, those professing belief reported less grief and greater growth in response to loss. Greater afterlife belief was not associated with less grief; however, it was associated with both greater grief‐related growth and lower death anxiety.