Attachment and Religious Beliefs––Attachment Styles in Evangelical Christians

Attachment styles, interpersonal problems, and personality variables were identified in male members of two German charismatic Christian congregations. To assess attachment styles and interpersonal relations, a semi-structured attachment interview was applied. In addition, self report measures focusing on aspects of self concept, self regulation, and interpersonal problems were used and analysed in relation to attachment styles. Significant differences were found between the investigated group and corresponding norm samples in a number of measures related to interpersonal problems, self regulation, and self concept. Focussing on attachment styles, the results are compared with findings of the literature and discussed accordingly. Dr Ross is a clinical psychologist working mainly in the field of forensic psychology and psychotherapy. At the University of Ulm, Germany, he holds the position of a research fellow. He studied psychology and clinical psychology at the Universities of Freiburg, Germany, and Edinburgh, Scotland. His main research interests are: offender treatment and rehabilitation, risk assessment and risk prediction, migration studies, human attachment, the psychology of religion. He has been involved in a large scale thematic network study funded by the European Commission and devised or participated various other research projects on all abovementioned research areas.     

Understanding African American’s Religious Beliefs and Organ Donation Intentions

African Americans are overrepresented on the organ transplant waiting list and underrepresented among organ and tissue donors. One of the most highly noted reasons for lack of donation is the perception that donation is contrary to religious beliefs. The purpose of this cross-sectional study is to explore the complexities of religion (beliefs, religiosity, and religious involvement) and its association with willingness to donate and the written expression of donation intentions. Findings from a sample of 505 African American participants suggest that religion is a multidimensional construct and results differ depending on how the construct is measured and operationalized.     

The Effects of Education on Americans’ Religious Practices,Beliefs, and Affiliations

I challenge the scholarly contention that increases in education uniformly lead to declines in religious participation, belief, and affiliation. I argue that education influences strategies of action, and these strategies of action are relevant to some religious beliefs and activities but not others. Analysis of survey data shows that (1) education negatively affects exclusivist religious viewpoints and biblical literalism but not belief in God or the afterlife; (2) education positively affects religious participation, devotional activities, and emphasizing the importance of religion in daily life; (3) education positively affects switching religious affiliations, particularly to a mainline Protestant denomination, but not disaffiliation; (4) education is positively associated with questioning the role of religion in secular society but not with support for curbing the public opinions of religious leaders; and (5) the effects of education on religious beliefs and participation vary across religious traditions. Education does influence Americans’ religious beliefs and activities, but the effects of education on religion are complex.     

Malcolm X’s Conversions: The Interplay of Political and Religious Subjectivities

In this article, I offer a way of thinking about the interplay of political and religious subjectivities in persons’ conversion experiences or faith journeys. More particularly, I contend that a person’s political and religious experiences interact such that political experiences and ideas shape the person’s religious values and beliefs, and vice versa. Malcolm X’s story is used to illustrate this interplay of subjectivities vis-à-vis the varied changes or conversions in his life. The major point here is that the richness and depth of change in Malcolm X’s life (and other figures) are better grasped when we take into account the dynamic intersection of the political and religious.     

Buddhists’ Religious and Health Practices

A web survey of Buddhists’ religious practices and beliefs, and health history and practices was conducted with 886 Buddhist respondents. Eighty-two percent were residents of the USA. Ninety-nine percent practiced Buddhist meditation and 70% had attended a formal retreat for intensive meditation practice. Eighty-six percent were converts to Buddhism and had been a Buddhist for a median of 9 years. Sixty-eight percent of respondents rated their health as very good or excellent. A one-point increase on a Buddhist Devoutness Index was associated with a 15% increase in the odds of being a non-smoker and an 11% increase in the odds of being in good to excellent health.     

Parental Participation in Religious Services and Parent and Child Well-Being: Findings from the National Survey of America’s Families

Using data from the 1999 and 2002 National Survey of America’s Families, a large-scale nationally representative sample, this study finds that parental religious attendance is positively associated with parent self-rated health, parent mental well-being, positive parenting attitudes, child health, and child school engagement. Although the strength of these associations varies to some extent according to socio-demographic factors, the interactive patterns are not consistently predictable. Moreover, parental health and well-being and positive attitudes toward parenting appear to be important pathways linking parental religious attendance to child well-being. These findings suggest that opportunities for participation in local religious services offered by faith-based organizations may be fruitful avenues through which the government and society can help American families enhance parent and child well-being.     

Shari’a Reasoning and the Justice of Religious War

Most contemporary advocates of the Just War Tradition (JWT) condemn religious war. If they are correct, waging war should be a secular affair, fully justifiable on non-religious grounds. This secularized understanding of the JWT draws on normative commitments that lead many political theorists to advocate in favor of a secularized politics in western liberal polities. As a matter of historical fact and contemporary commitment, many Muslims have rejected the secularized conception of the morality of war found in contemporary conceptions of the JWT. I argue that, given appropriate distinctions between relevantly different kinds of religious war, advocates of the JWT have excellent reason to rethink their antipathy to religious war. Specifically, I argue that distinct kinds of religious war can enjoy differential normative standing and that there is no compelling reason to believe that religiously justified wars must be waged in a morally improper manner, viz., in a way that violates the JWT's in bello requirements.     

Knowledge and Power in Plato’s Political Thought

Abstract

Plato justifies the concentration and exercise of power for persons endowed with expertise in political governance. This article argues that this justification takes two distinctly different sets of arguments. The first is what I shall call his ‘ideal political philosophy’ described primarily in the Republic as rule by philosopher‐kings wielding absolute authority over their subjects. Their authority stems solely from their comprehension of justice, from which they make political judgements on behalf of their city‐state. I call the second set of arguments Plato’s ‘practical political philosophy’ underlying his later thought, where absolute rule by philosopher‐kings is undermined by the impure character of all political knowledge. Whereas the complete comprehension of justice sanctions the absolute political power of those with this expertise, partial knowledge of justice disallows for such a large investment of power. Plato’s practical political philosophy argues for a mixed theory of governance fusing the institutions of monarchy with democracy in the best practical city‐state. Thus, Plato comes to realize the insurmountable difficulties of his ideal political thought, preferring a more practical political philosophy instead.     

The Road to Religious Tolerance in Education in South Africa (and Elsewhere): a Possible ‘Martian Perspective’

Abstract

Combining Dennett's notion of detached curiosity with Alexander's notion of transcendental pragmatism, we propose in this paper, from a ‘Martian perspective’, that religious understanding and tolerance in education may be pursued from at least two different angles: (a) via the spiritual substrata of religions or via confessional pluralism or (b) via a combination of both. On the basis of a hermeneutic reconstructive interpretation of (a), we subsequently argue that current South African policy on education and religion has effectively placed a ban on confessional pluralism by relegating religious education to parental homes and religious institutions such as churches, temples and mosques. We conclude that it provides no opportunities for helping learners to understand the religious differences that they will have to engage with in future as adults. We suggest that it effectively engineers a pedagogy of religious essentialism and the subsequent reemergence (of an almost Bourdieuian model) of cultural and spiritual intolerance.     

Does Leaving Faith Mean Leaving Family? Longitudinal Associations Between Religious Identification and Parent-Child Relationships Across Adolescence and Emerging Adulthood

The present study investigated the parent-child relational repercussions of converting to religion, switching, or deconverting from religion. Qualitative research indicates that these religious changes may negatively affect parent-child relationship quality, however, few quantitative studies investigate this issue. Subsequently, we utilized structural equation modeling to test if changes in religious identification during adolescence and emerging adulthood predicted worse parent-child relationship quality using three waves of the National Study of Youth and Religion (N = 2,352). We found that deconversion between Waves 1–2 significantly predicted poorer parent-child relationship quality at Wave 2 and father-child relationship quality at Wave 3. Further, deconversion between Waves 2–3 significantly predicted poorer mother-child relationship quality at Wave 3. Autoregressive cross-lagged models indicated an association between deconverson and father-child relationship quality. Deconversion had a significant indirect effect on parent-child relationship quality through decreased parental warmth and mother-child religious belief similarity. Implications and directions for future research are discussed.     

How Master’s Students Document Stability and Change Within and Across Progress Notes

To address a gap regarding how clinicians record progress in therapy, the researchers conducted a qualitative study of de-identified progress notes from a university-based brief therapy training clinic. The researchers described trainees’ stability and change documentation with respect to problem-oriented and solution-oriented talk in their progress notes. The patterns were (a) problem-oriented stability and problem to solution change within first sessions; (b) problem-oriented and solution-oriented stability within last sessions; and (c) stability (e.g., problem to problem) and change (e.g., problem to solution) across first and last sessions. Findings suggest that first session problem and solution outcomes do not necessarily predict last session outcomes (i.e., problem continuation or change to solutions).     

Kansas Physician Assistants’ Attitudes and Beliefs Regarding Spirituality and Religiosity in Patient Care

Research indicates patients want to discuss spirituality/religious (S/R) beliefs with their healthcare provider. This was a cross-sectional study of Kansas physician assistants (PA) regarding S/R in patient care. Surveys included questions about personal S/R beliefs and attitudes about S/R in patient care. Self-reported religious respondents agreed (92%) they should be aware of patient S/R; 82% agreed they should address it. Agreement with incorporating S/R increased significantly based on patient acuity. This research indicates Kansas PAs’ personal S/R beliefs influence their attitudes toward awareness and addressing patient S/R.     

Parent–Daughter Communications and Emerging Adults’ Beliefs About Mate Selection

The current study explores the association between emerging adult females’ experiences discussing relationships with their parents during adolescence and their current constraining relationship beliefs about mate selection. Constraining beliefs about the need for complete assurance of personal and relational success were more strongly held, whereas beliefs that cohabitation improves later marital outcomes, successful relationships require little effort, and opposites attract were less likely to be endorsed. A broad range of topics on romantic relationships were discussed, most often with mothers, during adolescence. What these young adults recalled discussing and how they felt about those discussions were associated with some, but not all, of their current constraining beliefs. Implications for future research are discussed.     

Studying Children’s Religious Knowledge: Contributions of Ethnography and the Clinical-Critical Method

We analyze different methodological and conceptual contributions of anthropology and psychogenetic theory to the research of children’s religious knowledge. We argue that for the study of children’s points of view it is possible to build an approach that links aspects studied by both disciplinary fields. With this aim, we revise some of their basic theoretical assumptions and recent reviews as well as their methodological proposals. Then we review the core characteristics of ethnography and the clinical–critical method—proposed by Piaget’s psychogenetic theory—with the goal of stressing their potentialities as well as their limitations in research. We argue that within an ethnographic approach, we must establish certain restrictions on the clinical–critical method following basic premises of social anthropology. This approach lets us demonstrate the importance of understanding children’s constructions by placing them within social relations that children produce and update in everyday interactions.