SOME WAYS EMERGING ADULTS ARE SHAPING THE FUTURE OF RELIGION AND SCIENCE

This article addresses how the field of religion and science will change in the coming decades by analyzing the attitudes of emerging adults (ages 18–30). I first present an overview of emerging adulthood to set the context for my analysis, especially highlighting the way in which emerging adults find themselves “in between” and in an “age of possibilities," free to explore a variety of options and thus often become “spiritual bricoleurs." Next, I expand on how a broadening pluralism in emerging adult culture changes both the conversation of “religion and science,” on one hand, and the locus for their interaction on the other. In the third section, I address the question of whether there exists a consensus view of how to relate religion and science. Paradoxically, though 18–30‐year‐olds perceive that there is conflict between science and religion, they personally endorse collaboration or independence. Finally, I draw conclusions for practitioners and theorists.     

Religion, personality, and aging: a life span perspective

A life span model of development provides the framework for examining the relation between religion and personality in aging persons. This article emphasizes the interplay of constancy and change in adult religious life. Important contextual factors that influence religion and personality are noted. A discussion of generativity and ego integrity shows how the maturing personality can embrace religiously motivated acts of justice and mercy as well as a deepening of spiritual life. Also discussed are the ways religion encourages generativity and ego integrative processes. The article concludes with suggestions for future studies of religion, personality, and aging utilizing a life span model of development.     

Mainstream personality psychology and the study of religion

In this commentary, I make some general observations about the study of personality and religion and some specific comments about individual articles from the perspective of contemporary personality psychology. Most of the authors represented here treat religion as a domain of human experience and behavior that can be understood in terms of familiar personality principles and processes. I therefore urge greater attention to the Five-Factor Model of personality traits, especially Openness to Experience, in understanding religious phenomena. Mainstream psychologists, including longitudinal researchers, behavior geneticists, and epidemiologists, should consider the inclusion of religious variables in their research designs.     

Exploring Personality with the Interpersonal Circumplex

The interpersonal circumplex can serve as both companion and guide for those interested in exploring the interpersonal domain of personality. This article offers a relatively nontechnical overview of the model and its various applications in the study of personality. I begin by defining the interpersonal circumplex, its structure and in what sense it is 'interpersonal'. As part of that, I will briefly consider how circumplex measures of personality, such as the Interpersonal Adjective Scales, are typically evaluated for fit to the model. I will next describe applications of the model for exploring both the idiographic (person-centered) and nomothetic (variable-centered) realms of personality. In person-centered research, the circumplex leads to useful ways of summarizing the basic interpersonal features of a given individual. In variable-centered research, the circumplex can help elucidate the essential interpersonal meaning of personality constructs such as traits, problems, and motives. To explain how the circumplex can help us explore personality – idiographically and nomothetically – I will draw on a variety of studies, including several recent studies that extend the model in new ways.     

Contextualizing personality psychology

The issue of how to contextualize personality psychology constructively has been a longstanding dilemma. This special issue brings together personality, social, self, clinical, and cultural psychologists who have attempted to contextualize the self, personality, attachment, and cultural constructs in an integrative fashion, with a focus on broader situations, such as social roles. In this introductory essay, I describe the potential advantages of integrating traditional concepts in personality psychology with social roles and provide an overview of the contributions made to the special issue.     

Religion and the forgiving personality

Forgiveness is a concept with deep religious roots. It is also a basic social and psychological phenomenon. In this article, we explore the links between forgiveness and religion by surveying how they are linked in the major monotheistic world religions, and how they appear to be linked empirically. In attempting to account for the current body of empirical findings, we propose four potential substantive and methodological explanations that should be explored in future studies. Because the concept of forgiveness is (a) both spiritual and social-psychological in nature, and (b) possibly linked to some measures of human health and well-being (concerns that have traditionally been of interest to both reseachers in personality and researchers in religion), the concept of forgiveness could be an important common ground for future research on the interface of religion and personality.     

On Mapping the Psychology and Religion Movement: Psychology <Emphasis Type="Italic">as</Emphasis> Religion and Modern Spirituality

This essay begins by providing a brief overview of the historical periods and central projects that constitute the field of psychology and religion. It then delves more deeply into one of those projects, psychology as religion, which is commensurate with the emerging phenomena of spirituality and its attendant ideal type, the inner-worldly mystic. It concludes by showing how a psychosocial concept of mourning underlies and unites those working in the numerous and apparently differing projects within the field of psychology and religion.     

Toward an Evolutionary Psychology of Religion and Personality

Evolutionary psychology is an emerging paradigm for the social sciences that offers a powerful metatheoretical framework for personality psychology and, as I attempt to demonstrate in this article, for the psychology of religion as well. I argue that religion is not an evolved adaptation; rather, the diverse range of beliefs, behavior, and experience that we collectively refer to as religion emerge as byproducts of numerous, domain-specific psychological mechanisms that evolved to solve other (mundane) adaptive problems. These include mechanisms for reasoning about the natural world (naive physics and biology), about other people' minds (naive psychology), and about specific kinds of interpersonal relationships (attachment, kinship, social exchange, coalitions, status hierarchies).     

R. B. Cattell: An Integration of Psychology and Ethics

Cattell has sought continually to bring psychology into dialogue with ethics. In the space available for this essay it is impossible to adequately review all of this work. The aim is to provide a brief overview by, first, discussing how Cattell has included morals and values in his theory of personality, and second, describing some features of his ideas for improving ethical reasoning and ethical systems. I will close w"ith some evaluative comments of Cattell's integration of psychology and ethics.     

RELIGION,SCIENCE, AND DISENCHANTMENT IN LATE MODERNITY

Late modernity has witnessed a growing semantic shift from “religion” to “spirituality.” In this article, I argue what underlies this shift is a cultural structure I call the religion of the heart. I begin with an explication of what I mean by the “religion of the heart,” and draw on the work of Ernst Troeltsch and Colin Campbell to identify what I take to be its historical antecedents. Second, I analyze the ambiguous relationships fostered between the religion of the heart and the discourses of science and religion, respectively, in late modernity. I illuminate how the social conditions of late modernity undermine or challenge what we conventionally think of as scientific and religious authorities, while at the same time creating existential needs that the religion of the heart is well adapted to meet. I conclude with a brief discussion of the implications of this process, especially as it relates to the sustainability of science and religion, as independent enterprises, in the twenty‐first century.     

PANENTHEISM AND THE UNDOING OF DISENCHANTMENT

In this article, I draw on historical and conceptual arguments to show, first, that disenchantment and the influential view of the relationship between science and religion to which disenchantment gives rise are rooted in the metaphysics of theism. I then introduce the alternative metaphysical position of panentheism and identify Jungian psychology as an important, if implicit, mid‐twentieth‐century instance of panentheistic thought. Using the example of Jungian psychology, I demonstrate how the viewpoint of panentheism undoes the implications of disenchantment for the relationship between science and religion, promoting greater opportunities for dialogue and reconciliation between science and religion. I note, however, that these closer relations may depend on understanding science and religion differently from how they are understood under disenchantment. While the original tension between science and religion is eased, another tension—between panentheistic and disenchanted understandings of science and religion—is exposed. I conclude by reflecting on some implications of this discussion for sociology.     

TWO TYPES OF “EXPLAINING AWAY” ARGUMENTS IN THE COGNITIVE SCIENCE OF RELIGION

This article discusses “explaining away” arguments in the cognitive science of religion (CSR). I distinguish two rather different ways of explaining away religion, one where religion is shown to be incompatible with scientific findings (EA1) and one where supernatural entities are rendered superfluous by scientific explanations (EA2). After discussing possible objections to both varieties, I argue that the latter way offers better prospects for successfully explaining away religion but that some caveats must be made. In a second step, I spell out how CSR can be used to spell out an argument of the second kind. One argument (“Bias Explaining Away”) renders religion superfluous by claiming that it results from a cognitive bias and one (“Adaptationist Explaining Away”) does the same by claiming religion was (is) a useful evolutionary adaptation. I discuss some strengths and weaknesses of both arguments.     

Atheism,faith, and the social scientific study of religion

The social “scientific”; study of religion originated in atheism and the basic theses pursued today, especially by psychologists and anthropologists, are little changed since they were first proposed by militant opponents of religion in the seventeenth and early eighteenth century. In this essay I trace these links from major scholar to major scholar across the centuries. I then examine the remarkable irony that the recent emergence of a truly scientific approach to religion was accomplished mainly by an influx of “believers”;. I sketch why and how this happened before turning to an assessment of the persistence of atheistic biases. I conclude with suggestions about how a truly scientific study of religion can be pursued by both believers and unbelievers, if not by fanatics of either stripe.     

The Body in the Psychology of Religion

Hutch's position that psychology of religion has neglected the mortal body is affirmed but reinterpreted. Although it may be true that psychology has adopted as postmodern bias toward defining the human being as primarily cognitive, it is less true that the psychology of religion has been unaware of how religion emerges from the experience of living. Noting that Hutch could be understood as a modern Romantic, I reinterpret, in an alternate frame- work, his contention that reexperiencing the sexuality and mortality of the body will reinstate eros into the psychology of religion. The I story model of Donald McKay and the existential paradigm of Reinhold Niebuhr are of- fered as reconceptions of what Hutch is proposing. These theorists state Hutch's position in ways that allow for a more substantive picture of what religion is and how it emerges from the life process.     

BEYOND BARBOUR OR BACK TO BASICS? THE FUTURE OF SCIENCE‐AND‐RELIGION AND THE QUEST FOR UNITY

Reflecting on the future of the field of science‐and‐religion, I focus on three aspects. First, I describe the history of the religion‐and‐science dialogue and argue that the emergence of the field was largely contingent on social‐cultural factors in Western theology, especially in the United States. Next, I focus on the enormous influence of science on Western society and on what I call cultural scientism, which influences discussions in science‐and‐religion, especially how theological notions are taken up. I illustrate by sketching the way divine action has been studied in science‐and‐religion. The divine‐action debates may seem irrelevant to theologians because the way divine action is dealt with in science‐and‐religion is theologically problematic. Finally, I analyze the quest for integration and unity of science and religion that underlies much of the contemporary field of science‐and‐religion and was stimulated particularly by the efforts of Ian Barbour. I argue that his quest echoes the logical positivist vision of unification and has a strong bias toward science as the sole source of rationality, which does not take theology fully seriously.     

Personality Measurement in Cross-Cultural Perspective

I first provide an overview of general issues in personality measurement across cultures (e.g., measurement bias and equivalence, levels of test adaptation or indigenization). Then, in keeping with the organization of this special issue, I discuss personality measurement from alternative theoretical perspectives that have addressed, in varying degrees, personality and its measurement in cross-cultural perspective (i.e., trait perspectives, projective techniques, cultural psychology and constructivist perspectives, evolutionary perspectives). An integrated measurement approach is advocated, incorporating diverse aspects or levels of personality, while drawing on the complementary strengths of alternative approaches.     

The struggle to be seen: Muslim–Christian relations and religious (in)visibility at the Hispano–Moroccan borderland

ABSTRACT

This article analyses the ways in which Muslim–Christian relations occur in the Hispano–Moroccan borderland, more precisely, in the North-African enclaves of Ceuta and Melilla. It argues that, in these two Spanish autonomous cities, the relations between Christians and Muslims are articulated through a symbolic system in which the former exercise the capacity of being apparent, whereas the latter tend to be ‘pushed away’ from the visible, although they exert resistance. This results in a decrease of Muslims’ degree of public exposure. The article critically assesses the relational dynamics between Muslims and Christians in Ceuta and Melilla against the trope of ‘invisibility’, by looking at how they use religion to exert these enunciations: a) I briefly contextualize historically the setting, b) I explore how religion is racialized, c) I look at the use of historical vocabulary and narratives on religion to manifest intergroup conflict, d) I expose how the regime of (in)visibility unfolds, e) I scrutinize the recent development by which Christians participate in making Islam more visible and the resulting consequences this has on the relations between the two groups. The article assesses why and how religion provides the language through which these particular forms of ‘othering’ are manifested.     

The Essentiality of “Culture” in the Study of Religion and Politics

This article reviews various theoretical approaches political scientists employ in the analysis of religion and politics and posits culture as a conceptual bridge between competing approaches. After coming to the study of religion slowly in comparison with other social science disciplines, political science finally has a theoretically diverse and thriving religion and politics subfield. However, political scientists’ contributions to the social scientific study of religion are hampered by a lack of agreement about whether endogenous or exogenous theoretical approaches ought to dominate our scholarship. I assert that the concept of culture—and more specifically, subculture—might help create more connections across theoretical research traditions. I emphasize how the concept of religion‐based subculture is inherent in psychological, social psychological, social movement, and contextual approaches to religion and politics scholarship, and I explore these theoretical connections using the example of religion‐based “us versus them” discourses in contemporary American politics.     

The Roles of Religion in National Legitimation: Judaism and Zionism's Elusive Quest for Legitimacy

Why and how do nations turn to religion to justify claims for statehood? This article addresses this question in both theory and practice, showing that religion plays multiple legitimating roles that shift dynamically according to the success they yield for national movements. I posit four legitimating models: (1) nationalism instead of religion (“secular nationalism”), (2) nationalism as a religion (“civil religion”), (3) religion as a resource for nationalism (“auxiliary religion”), and (4) religion as a source of nationalism (“chosen people”). Empirically, I analyze the roles of religion in Zionist efforts to legitimate a Jewish state in Palestine. I argue that Zionism has responded to persistent delegitimation by expanding the role of religion in its political legitimation. The right of self‐determination, which stands at the core of the “secular Zionism” legitimation, has given way to leveraging Judaism, which in turn has been eclipsed by constructing a Zionist civil religion and a “chosen people” justification.     

Making Space for a Dialogical Notion of Religious Subjects: A Critical Discussion From the Perspective of Postsecularity and Religious Change in the West

In this article I address some topical themes from the ongoing discussion on contemporary religious change in the West and how it poses conceptual challenges to the study of religion. The academic discussion on religious change is vast and my observations are, of course, by necessity limited to my particular interest and argument in this article. On the one hand, I draw on some of the literature that has evolved within and around the concept of postsecularity and, on the other, on more general literature on contemporary religious change. Based on some selected observations, I underline the need to critically rethink how we conceptualize both religion and religious subjects. In my view, current research fosters a greater attentiveness of complexity with regard to religion, but simultaneously it requires us to take seriously a dialogical notion of religious subjects that provides a conceptual account of a subject constituted by being located within and emerging through ongoing social process. This dialogical notion provides a better tool for how current social and cultural reconfigurations of religion are simultaneously played out as a diversity of identities that challenge received categories, such as the religious and the secular.