Spirituality in Occupational Therapy: Do We Practice What We Teach?

This mixed-method study examined the responses of 97 occupational therapists on the subject of spirituality in occupational therapy practice. The inclusion of spirituality into the Occupational Therapy Practice Framework (2008) implies that clinicians address spirituality as a component of client-centered practice. This research revealed a gap between education, theory, and practice as evidenced in the quantitative and qualitative data. Although occupational therapy is intended to be holistic, therapists require a more complete understanding of what spirituality is and what the role of the occupational therapist is when addressing spirituality in evaluation or treatment. The discussion of this research provides information for future occupational therapy educators and educational programs as they seek to incorporate the construct of spirituality into curricula.     

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.     

Spiritual Issues in Counseling: What Do Students Perceive They Are Being Taught?

Client religious and spiritual practices have recently emerged as beneficial to both mental and physical health. However, graduates of counseling programs indicate that they have not been adequately trained to address religious and spiritual issues with clients. This exploratory study focused on the perceptions of counselors‐in‐training regarding what messages they received about these issues during their training programs, as well as their potential behaviors when working with clients. Results indicated that potential behaviors are not always consistent with what they are taught. Implications for training and future research are discussed.     

Should My Provider Pray with Me? Perspectives of Urban Adolescents with Asthma on Addressing Religious and Spiritual Issues in Hypothetical Clinical Settings

This qualitative study examined the preferences of urban adolescents with asthma for including religious/spiritual (R/S) inquiry in a variety of hypothetical clinical encounters. Twenty-one urban adolescents (M _age = 15.6 years, 52 % female, 81 % African American) with asthma participated in a semi-structured interview. Interviews were transcribed and underwent a thematic analysis. R/S preferences were contextual rather than personal, driven by: (1) acuity of the hypothetical clinical context; (2) nature of the patient–provider relationship; and (3) level of R/S intervention/inquiry. Most adolescents welcomed prayer if near death, but did not see the relevance of R/S in a routine office visit.     

Do We Need a Theory for the Religious Development of Women?

J. W. Fowler (1993) suggested that psychological theories of religious development need to be modified to take into account women's ways of knowing and acting. After recalling results of research on gender differences of religiousness and insights by Carol Gilligan (1982f1993) and Belenky, Clinchy, Goldberger, and Tarule (1986), that contention is examined. The parallelisms posited by Fowler between women's epistemological orientations and his developmental stages are analyzed, and a different interpretation is proposed. Whereas the insights under discussion may be helpful when interviewing women and scoring the results, the conclusion is that at present theories of religious development need not be modified on that account. As regards gender- sensitive research on the religiousness of adults, it may be more fruitful to use feminine and masculine "orientations" as variables rather than being female or male.     

What Do We Do Unconsciously? And How?

In this reply, we endorse Chartrand's (2005) taxonomy of conscious awareness for different stages of consumer decisions affected by environmental cues. In addition, we attempt to broaden the scope of this taxonomy by discussing its usefulness for consumer decisions in general. We generally support Simonson's (2005) claim that research based on consumers as conscious decision makers is indeed predictive of a wide variety of behavior. However, we also argue that the importance of consciousness should not be overstated. Conscious processes observed in a research laboratory are not representative of conscious processes in real life. The alternative model to describe effects of the environment on behavior by Janiszewski and van Osselaer (2005) may be useful to explain automaticity in goal‐directed behavior, but it poorly describes other automatic behaviors.     

Integrity and Honesty Testing: What Do We Know? How Do We Use It?

This selective review of integrity and honesty testing addresses two primary questions: ‘What do we know about honesty testing?’ and ‘How do we use what we know?’ Up-to-date information about test reliability, validity, and construct definition from recent reviews of the research literature in the USA is presented and interpreted. Relationships to other selection devices and personality measures are discussed, as well as how integrity tests fit into a multiple assessment selection system.     

Coparenting Interventions for Fragile Families: What Do We Know and Where Do We Need To Go Next?

With a large and growing share of American families now forming outside of marriage, triangular infant–mother–father relationship systems in “fragile families” have begun to attract the interest of family scholars and clinicians. A relatively novel conceptualization has concerned the feasibility of intervening to support the development of a sustained and positive coparenting alliance between mothers and fathers who have not made an enduring relationship commitment to one another. At this point in time, there are very few published outcome studies of programs explicitly conceived to help build coparenting alliances in such families. This article reviews what we currently know from this evolving field of study, and from those related responsible fatherhood and marriage and relationship enhancement (MRE) initiatives that included any explicit targeting, strengthening, and assessment of fragile family coparenting in their designs. We summarize lessons learned thus far from Access and Visitation (AV) programs for non‐residential fathers, from MRE programs for low‐income, unmarried couples, and from newer programs for fragile families directly designed to target and support coparenting per se. We close with recommendations for charting this important new family process terrain.     

Spiritual But Not Religious? Evidence for Two Independent Dispositions

Some psychologists treat religious/spiritual beliefs as a unitary aspect of individual differences. But a distinction between mysticism and orthodox religion has been recognized by scholars as well as laypersons, and empirical studies of "ism" variables and of "spirituality" measures have yielded factors reflecting this distinction. Using a large sample of American adults, analyses demonstrate that subjective spirituality and tradition-oriented religiousness are empirically highly independent and have distinctly different correlates in the personality domain, suggesting that individuals with different dispositions tend toward different styles of religious/spiritual beliefs. These dimensions have low correlations with the lexical Big Five but high correlations with scales (e.g., Absorption, Traditionalism) on some omnibus personality inventories, indicating their relevance for studies of personality.     

Aging and Spatial Navigation: What Do We Know and Where Do We Go?

Spatial navigation is a complex cognitive skill that is necessary for everyday functioning in the environment. However, navigational skills are not typically measured in most test batteries assessing cognitive aging. The present paper reviews what we know about behavioral differences between older and younger adults in navigational skill and reviews the putative neural mechanisms that may underlie these behavioral differences. Empirical studies to date clearly identify navigation as an aspect of cognitive function that is vulnerable to the aging process. The few functional and structural neuroimaging studies that speak to neurological correlates of these age-related differences point to the hippocampus, parahippocampal gyrus, posterior cingulate gyrus (retrosplenial cortex), parietal lobes and pre-frontal cortex as structures critically involved in age effects on navigation. Outstanding issues in the field are addressed and productive avenues of future research are suggested. Among these outstanding issues include the necessity of performing longitudinal studies and differentiating between hippocampal and extra-hippocampal contributions to aging in navigation. The field may also be advanced by empirical assessment of navigational strategies and investigations into the multisensory nature of navigation including assessing the relative contributions of visual, vestibular, and proprioceptive function to age differences in navigational skill.     

Religious Beliefs or Physicians’ Behavior: What Makes a Patient More Prone to Accept a Physician to Address His/Her Spiritual Issues?

The present study aims to understand the relation between religious beliefs, physicians’ behavior and patients’ opinions regarding “Spirituality, religiosity and health (S/R)” issues, and what makes a patient more prone to accept a physician to address his/her spiritual issues. A cross-sectional study was carried out in outpatients from a tertiary hospital, and a path analysis was used to examine the direct and indirect relationships between the variables. For the final analysis, 300 outpatients were evaluated. Most patients would like their doctors to address S/R issues but did not feel comfortable to ask them. In contrast, they reported most doctors have never addressed S/R issues, and they believe doctors are not prepared to address these issues. The path analysis revealed that patients’ previous experiences with their doctors may be as important as their religious/spiritual beliefs in proneness to accept a physician to address his/her spiritual issues.     

What Do We See When We See Total Darkness?

Seeing total darkness is a peculiar perceptual state: in it, the subject is visually aware of something while seeming to fail to be aware of anything. Recent treatments of the topic (Sorensen 2008 , Soteriou 2000 ) leave this particular puzzle unsolved. Here, I attempt a solution. Following Dretske, I begin by suggesting that the perceptual report ‘S sees (total) darkness’ is ambiguous between two distinct kinds of perceptual states: epistemic and non‐epistemic. This will lead to an examination of the metaphysics of what is supposed to be seen. I show, on the one hand, the difficulty of reducing the perception of total darkness to the perception of a particular instantiation of a property, and on the other, that it has important similarities with the perception of (non‐particular) ‘stuff’. I propose, finally, that the solution to the puzzle might involve postulating a novel ontological status for total darkness: that of a ‘concrete universal’. Potential implications of interest for particularism and for naïve realism are suggested.     

Lost in the Myst?: Narrative Video Gaming Decreases Self-Reported Propensity for Spiritual/Religious Experience

Based on the proposition that the visual “what you see is what you get” environment of video games may undermine ability/motivation for mental simulation/internal narrative, we hypothesized that exposure to virtual gaming would lead to decreased propensity for spiritual/religious experience. Fifty-six Canadian undergraduates moderately interested in gaming completed measures of propensity for unitive (focus on connectedness) and numinous (focus on presence of Other) experiences online, and again following a randomly assigned virtual or text-based narrative gaming session. Self-reported unitive and numinous propensities both declined significantly following the virtual gaming session as expected. Mystical propensity declined following the text-based session as well, but numinous propensity tended to increase in this condition. Virtual gaming offers an absorbing “escape” narrative with comparatively little “in the head” effort that appears to diminish—at least temporarily—the propensity for spiritual/religious experience, which is predicated upon a sustained internal narrative involving the Unseen.