Does Education Develop or Diminish Spirituality in Taiwan?

There has been little research on the effects of education on religion and spirituality in Chinese societies. This gap is addressed through quantitative analysis of a new dataset, the Religious Experience Survey in Taiwan, in conjunction with the repeated cross‐sectional Taiwan Social Change Survey. In Taiwan, people with higher education are less likely than others to say that they have a religion, to worship or pray frequently, and to regard those activities as important. They are more likely, however, to express an interest in mystical or supernatural things, and to report a variety of religious experiences. This paradox arises not because the educated Taiwanese are spiritual but not religious, but rather because they are somewhat polarized: those who have no religion and those reporting religious experiences are not the same individuals. Although education is highly correlated with both birth cohort and income, the findings strongly suggest that education is the key explanatory variable. The official promotion of Confucian thought and its adoption by the educated elite helps to explain the surprising conjunction of declining religious affiliation and increased engagement with spirituality.     

Protestant Clergy and the Culture Wars: An Empirical Test of Hunter's Thesis

Examinations of culture wars typically assess the attitudes of the American public. This study instead focuses on culture wars among religious elites—clergy—and tests three aspects of the culture wars thesis: (1) whether religious elites are engaged in culture wars, (2) whether clergy attitudes are polarized on these issues, and (3) whether religious authority or religious affiliation is more salient in creating culture wars cleavages. Using data from a large random sample of Protestant clergy, we find a substantial amount of engagement in culture wars by all types of Protestant clergy. The amount of polarization is more attributable to views of religious authority (i.e., biblical inerrancy) than to religious tradition. Moreover, polarization among clergy is somewhat more evident on culture wars issues than on other social and political issues. These findings are generally supportive of the culture wars thesis and should help return examinations of culture wars back to where they were originally theorized to be waged: among elites.     

Identification with Religion: Cross‐National Evidence from a Social Psychological Perspective

Why is religion a more central social identity for some people than for others? Previous studies focus on explaining individual differences in religious affiliation and religiosity, often using the term “identification” in reference to these concepts. Yet, few scholars operationalize—let alone attempt to explain—identification with religion in social psychological terms, i.e., as a construct that captures the subjective psychological centrality of one's religious identity. After underscoring the benefits of exploring religious identification using cross‐national data, we employ an original data set composed of nationally representative surveys in three European countries to model religious identification in two ways: importance (independent strength of attachment) and prominence (prioritization of one's religious identity relative to the others one holds). We document substantial variation in the degree to which individuals define themselves on the basis of their religious identity. We then test predictions drawn from existing theories to model these two measures. Our results extend current understandings of what shapes psychological attachment to religion and raise new questions for future theorization and analysis.     

Examining Social Desirability in Measures of Religion and Spirituality Using the Bogus Pipeline

A primary concern in the psychology of religion is the distinct possibility that responses to empirical assessments of individuals’ degree and type of religiosity and spirituality are exaggerated owing to social desirability bias. In spite of increased secularization in American culture and a growing distrust of organized religion, religious involvement, personal religiosity, and spirituality are still viewed as highly desirable characteristics. This study estimates the extent of social desirability biases that affect self-reports of religion and spirituality by utilizing a bogus pipeline procedure. In this procedure, participants are convinced that experimenters can detect disingenuous responses to individual items on questionnaires through the use of physiological measures, although no physiological data are actually collected. If the self-reports of participants in the bogus pipeline condition indicate greater religiosity or spirituality than those in the control condition, self-report bias is indicated. The bogus pipeline procedure has been used in other areas of study to increase veracity of self-reports when social desirability effects are present (such as reporting sexual behaviors or prejudice). The results indicate that social desirability biases influence multiple constructs including religious orientations, religious coping, and daily spiritual experiences. Implications for future research relying on self-reports of religion and spirituality are discussed.     

Individual Differences in Religious Motivation Influence How People Think

Motives matter and may have implications for how people cognitively experience meaning through religion and spirituality. Specifically, intrinsically motivated people perceive religion and spirituality are more central to meaning in life, which should promote a tendency to adopt more coherent, expansive cognitive representations. In contrast, extrinsically motivated people may adopt narrower cognitive representations since their motivation is more proximally oriented. The present study tests these possibilities by examining how religious motivation relates to action identification (tendency to use coherent, higher‐level cognitive representations). Results from 630 participants revealed that among religious people, intrinsic and extrinsic‐personal religious motivations indirectly influence higher‐level action identification through strength of spiritual beliefs. These relationships were not evident among nonreligious people. Furthermore, extrinsic‐social religious motivation and religious service attendance did not relate to action identification. These findings demonstrate that religious motivation differences are consequential for the action identities people rely upon to form a sense of meaning.     

Cultivating the Senses and Giving in to the Sacred: Notes on Body and Experience among Pentecostal Women in Salvador,Brazil

The article deals with the religious experience of poor Pentecostal women from the city of Salvador, Northeast Brazil. In centering the discussion of this experience on bodily engagement in place—and on the body's attunement to place—this article seeks to capture the social and existential dimensions of the sensibilities which women develop as members of the religious community and thus to address the question of how the sense experiences, which are awakened and cultivated in this religious setting, help shape embodied forms of attention to oneself, to others, and to context. We contend that concrete embodied experience of divine power fostered in ritual favors training attention to context in search of signs of divine presence and helps give shape to a disposition which extends, to other people and places, the power that flows from Pentecostal women's bodies.     

What Do the Spiritual and Religious Traditions Offer the Practicing Psychologist?

There has been a remarkable amount of interest in the relationship among spirituality, religion, psychology, and health of late. Contemporary interest in spirituality and religion is hot among not only the general population but among professionals in the mental and physical health disciplines. While most people believe in God and consider themselves to be spiritual, religious, or both, most mental health professionals have little if any training in this area. Psychologists can use spiritual and religious principles and tools to better serve their clients even if they do not share the same religious interests. The purpose of this article is to offer thirteen spiritual and religious tools common among all of the major religious traditions that can be used by contemporary professional psychologists in clinical practice to enhance the already high quality professional services that they provide. Examples of spiritually and religiously integrated treatment along with several ethical precautions are noted as well. This article is based on book project by Plante currently in press.     

The Digitalization of Religion: Smartphone Use and Subjective Well-Being during COVID-19

Previous findings indicate that smartphone use can decrease life satisfaction and can negatively impact religious or spiritual goals. But since the start of the COVID-19 pandemic, smartphones have become significantly more positive and useful. Smartphones have helped people move on with their lives, especially due to the myriad benefits they offer. Users can “virtually” spend time with family and friends (i.e., social) and can order groceries, read the news, attend to religious and spiritual needs, and entertain themselves (i.e., process) without venturing out. In the theoretical framework of uses and gratifications, we explored the impact that smartphone use can have on the subjective well-being of Jews and Christians, respectively, in countries with the highest smartphone penetration: Israel and the United States. Furthermore, we introduced religiosity and spirituality, which have surged during the pandemic, as mediators in the proposed model. In the United States, social and process smartphone use enhanced subjective well-being through religiosity (vs. spirituality). In Israel, the process use enhanced subjective well-being through spirituality (vs. religiosity). Theoretical implications are discussed.     

Encountering the ‘unexpected’ in phenomenological research. Faith and belief as expressions of spirituality in a qualitative study

A study of 12 secondary schools students in Victoria, Australia explored the spirituality of young people in the context of their everyday lives through a hermeneutic phenomenological investigation. In developing an understanding of what spirituality meant to the participants in this study, it was apparent that spirituality was deeply abiding and embedded within the participants’ religious traditions. This was influenced by the exposure participants had to religious and spiritual teachings. Despite the fact that the participants expressed a range of religious beliefs about God, the afterlife and transcendence towards others as significant ways in which they understood spirituality, the findings were not generalisable across the Australian population. These themes will be explored throughout the paper proving implications for educators working with specific groups of students from faith backgrounds and the possibility of investigating what young people from non-religious backgrounds believe.     

Leveraging social media content to support engagement in positive interventions

A key challenge for positive psychology interventions is promoting sustained engagement to improve long-term outcomes. One way to increase engagement is to introduce variety to reduce hedonic adaptation. Here, we propose supplementing intervention prompts with items from a person’s social media archive to add variety. Through a one-week pilot study of six positive psychology activities via a Facebook application, we explore whether Facebook content is useful to keep people engaged in activities and what attributes of content make it most useful. A total of 260 participants used our application, and analysis of usage showed that displaying content is engaging. By looking at which content was marked as useful by participants, we find that useful content is in itself meaningful and engaging (photos, longer texts, and content about close friends). We also find that certain intervention activities are more engaging and better suited for making use of Facebook content than others.     

Expressions of Religiosity and Spirituality among Australian 14 Year Olds

This article describes and reports on part of a research project that was carried out by three researchers, among 248 Year 6 (11 years old) and 338 Year 9 (14 years old) students in the Catholic schools of Victoria, Australia. The research set out to discover information about religious affiliation and practice among the young people, the ways in which they typically expressed spirituality, and the extent to which religious affiliation and practice did or did not provide a framework for, and nurture, their spirituality. This paper reports on the findings of the research in relation to the Year 9 students, detailing characteristics of the spirituality of the young people and demonstrating that it cannot be assumed that Church affiliation and practice nurture young peoples' spirituality. The research was introductory and provocative in that it indicates some discrepancies with other research in one of its six areas, that of religious practice. While possible reasons for this discrepancy are given, it is hoped that the research described here will provoke further and more specific studies.     

Increasing Youths’ Participation in Team-Based Treatment Planning: The <Emphasis Type="Italic">Achieve My Plan</Emphasis> Enhancement for Wraparound

Wraparound is a frequently implemented approach for providing individualized, community-based care for children and adolescents with serious mental health conditions and, typically, involvement in multiple child—and family-serving systems. Both Wraparound’s principles and its theory of change stress the importance of youths’ active participation throughout. However, research focusing on the experiences of youth in Wraparound indicates that they are often not particularly engaged in the process or participating actively with their teams, and the findings point to a lack of alliance between the young people and their teams. This article describes a randomized study testing the Achieve My Plan (AMP) enhancement for Wraparound, which is intended to increase young people’s satisfaction, active engagement and self-determined participation in Wraparound, as well as their alliance with the team. Study findings showed that, relative to youth who received “as usual” Wraparound, young people who received Wraparound with the AMP enhancement participated more—and in a more active and self-determined manner—with their teams. They also rated their alliance with their Wraparound teams significantly higher. Furthermore, adult team members in the intervention condition rated team meetings as being more productive, and they were more likely to say that the AMP meetings were “much better than usual” team meetings. Findings support the idea that it is possible—using a low-cost, low-“dose” intervention—to enhance young people’s self-determination and their engagement in Wraparound without detracting from team functioning or the satisfaction of other team members.     

Solving the (Real) Other Minds Problem

People care about others’ thoughts, feelings, and intentions but can have considerable difficulty reading others’ minds accurately. Recent advances in understanding how people make such inferences provide significant insight into when people are likely to be reasonably accurate mind readers and when they are not. People tend to reason about others’ mental states by starting with their own and only subsequently adjusting that egocentric default to accommodate differences between themselves and others. Such adjustments tend to be insufficient, rendering final estimates egocentrically biased. When more information about others is available, people tend to rely on existing stereotypes or other expectations to intuit others’ mental states. Systematic errors resulting either from excessive egocentrism or inaccurate expectations can lead to miscommunication, misunderstanding, and social conflict, but these biases also suggest useful strategies for improving mind reading in everyday life.     

Disbelief in belief: On the cognitive status of supernatural beliefs

Religious people seem to believe things that range from the somewhat peculiar to the utterly bizarre. Or do they? According to a new paper by Neil Van Leeuwen, religious “credence” is nothing like mundane factual belief. It has, he claims, more in common with fictional imaginings. Religious folk do not really “believe”—in the ordinary sense of the word—what they profess to believe. Like fictional imaginings, but unlike factual beliefs, religious credences are activated only within specific settings. We argue that Van Leeuwen’s thesis contradicts a wealth of data on religiously motivated behavior. By and large, the faithful genuinely believe what they profess to believe. Although many religions openly embrace a sense of mystery, in general this does not prevent the attribution of beliefs to religious people. Many of the features of religious belief that Van Leeuwen alludes to, like invulnerability to refutation and incoherence, are characteristic of irrational beliefs in general and actually betray their being held as factual. We conclude with some remarks about the common failure of secular people to face the fact that some religious people really do believe wildly implausible things. Such incredulity, as evinced by Van Leeuwen and others, could be termed “disbelief in belief.”     

Negotiating Religious Differences: The Strategies of Interfaith Chaplains in Healthcare

Chaplains in healthcare increasingly work in interfaith roles with patients and families from a range of religious and spiritual backgrounds. Some move with ease between their own religious backgrounds and those of the individuals with whom they work. Others encounter tensions as their status as a person of faith comes into conflict with their status as an interfaith chaplain. We explore the two main strategies—neutralizing and code‐switching—chaplains at one large academic medical center use when working with patients and families whose religious and spiritual backgrounds are different from their own. Through training in clinical pastoral education and experiences on the job, chaplains learn to neutralize (use a broad language of spirituality that emphasizes commonalities rather than differences) and to code‐switch (use the languages, rituals, and practices of the people with whom they work). To the extent that the strategies evident here are present among chaplains in a broader range of institutional settings, they suggest a kind of spiritual secularism or broad approach to meaning makings that may be facilitated by interfaith chaplains in a range of settings.     

The Role of Personal Spirituality and Religious Social Activity on the Life Satisfaction of Older Widowed Women

We examined the impact of personal spiritualityand religious social activity on the life satisfactionof older widowed women. Fifty-one White, femaleretirement community residents completed measures of personal spirituality, religious socialactivities, and life satisfaction. Ten residents werealso interviewed about their religious beliefs andactivities. Although the interviews revealed bothpersonal spirituality and religious social activity tobe central to the life satisfaction of these women,quantitative results suggested only involvement withreligious social activities was related to lifesatisfaction. Interviews revealed thatchurch activitiesprovided the women a loving family and a supportivecommunity. Religious activities helped these older womenovercome hardships, gave them a chance to sustainfriendships, and provided a vehicle through which they couldcontribute to their community.     

Spirituality,spiritual sensibility and human growth

While notions of spirituality, spiritual experience and spiritual development seem much neglected in the literature of modern analytical philosophy, such terminology continues to be current in both common usage and religious contexts. This author has previously taken issue with some recent attempts to develop (educational and other professional) conceptions of spirituality and spiritual experience as substantially independent of religious attachment. Notwithstanding this, the present paper considers whether such a ‘religiously-untethered’ notion of spirituality, spiritual experience or sensibility might yet be sustainable in terms of two key criteria: (1) as a capacity for non-instrumental perspectives on, or interpretations of, the world of ordinary experience; and (2) as a corresponding capacity to identify goals and values that transcend or are not reducible to the meeting of immediate natural or material—either individual or social—needs.     

An examination of the new age movement: Who is involved and what constitutes its spirituality

Through substantial new quantitative research, I have found that participants of the New Age Movement are not young and not especially well‐off, but tend to be middle‐aged or older, and are represented throughout the entire economic spectrum. Moreover, their spirituality encompasses a wide variety of influences drawn from all religious traditions and spiritual concerns. While a great deal of social and spiritual common focus seems to exist in the Movement as a whole, my findings show that there is no one specific type of person who might be considered as being particularly active in the New Age. Furthermore, because of the wide variety of spiritual influences and the individual nature of participants’ spiritual quests, there does not appear to be a strong leaning to any one type of spirituality from which a more formalised New Age religious institution might arise. Through this new research, many claims about who is involved in the New Age Movement and what form their spirituality might take have been reviewed and I demonstrate that there are sizeable inaccuracies among the reports of some commentators.     

Simone Weil on Labor and Spirit

This essay argues that Simone Weil appropriates Marx's notion of labor as life activity in order to reposition work as the site of spirituality. Rather than locating spirituality in a religious tradition, doctrine, profession of faith, or in personal piety, Weil places it in the capacity to work. Spirit arises in the activity of living, and more specifically in laboring—in one's engagement with materiality. Utilizing Marx's distinction between living and dead labor, I show how Weil develops a critique of capital as a “force” that disrupts the individual's relation to her own work by reducing it to the mere activity of calculable “production.” Capital reduces labor to an abstraction and thereby uproots human subjectivity, on a systemic scale, from its connection to living praxis, or what Weil calls spirituality. Life itself is exchanged for a simulacrum of life. In positioning living labor as spiritual, Weil's work offers a corrective to these deadening practices.