HUMAN INDIVIDUALITY AND THE GAP BETWEEN SCIENCE AND RELIGION

Abstract. Personality may play a role in disputes between religion and science. Personality is influenced by sixteen basic desires and core values, which provide the psychological foundation of meaningful experience. How we prioritize these sixteen desires is what makes us individuals. Religious persons may place a low priority on the desire for self‐reliance (they enjoy being in need of others), whereas nonreligious scientists may place a high priority on self‐reliance. These differences may motivate religious persons to find meaning in images of psychologically supportive deities and may motivate nonreligious intellectuals to find meaning in abstract scientific principles. To bridge the schism between religion and science, we need to appreciate the extent to which spirituality is an individual experience.     

ATHENS,JERUSALEM, AND THE ARRIVAL OF TECHNO‐SECULARISM

Abstract. Western civilization historically has tried to balance secular knowledge with revealed religion. Science is the modern world's version of secular knowledge and resists the kind of integration achieved by Augustine and Aquinas. Managing the conflict between religion and evolution by containing them in separate “frames,” as Stephen J. Gould suggested, does not resolve the issue. Science may have displaced religion from the public square, but the traditional science‐religion conflict has become threadbare in intellectual terms. Scientific theories have become increasingly abstract, and science has been attacked from the left as a source of objective knowledge. However, technology, not science, has displaced religious belief, a phenomenon I call techno‐secularism. Robert Coles's suggestion that secularism is a form of doubt inevitably attached to religious belief, and William James's reduction of religious experiences to psychological states, evaluating them according to their “cash value,” are unhelpful. Technology enables us to remake our environment according to our wishes and has become a kind of magic that replaces not just revealed religion but also theoretical science. Techno‐secularism has an ethical vision that focuses on healthful living, self‐fulfillment, and avoiding the struggles of human life and the inevitability of death.     

The client as a self‐aware agent in counselling and psychotherapy

Clients' recollections of their experiences of counselling and psychotherapy were stimulated using the technique of Interpersonal Process Recall. Their reports were analysed in terms of the grounded theory method of qualitative research. The analysis resulted in the interpretation that the core category of their experience is clients' reflexivity, or self‐awareness and agency flowing from it and returning to it. The focus of this paper is directed at the client's reflexivity in response to the counsellor's operations. Its organizing theme is that how clients respond to counsellors' operations depends on what clients desire and what they feel they can say safely. Particular desires arise from an over‐arching desire either to enter into or avoid inner experience. Moreover, the relation with self is influenced by the relationship with the therapist. This complexity makes it difficult to predict responses to non‐directive and directive counsellor performances alike. Vignettes selected from the participants' reports illustrate the theme. Implications for the practice of counselling and psychotherapy are discussed.     

Qualitative Investigation of Student Reflections on a Spiritual/Religious Diversity Experience

Twenty‐six master's‐level counselor education students participated in a spiritual and religious diversity assignment, which involved participation in a spiritual or religious activity for 5 weeks. Participants then discussed these experiences in reflection papers. After analysis of the student papers, the authors identified the following themes: (a) discomfort related to the experience, (b) initial assumptions regarding spirituality and religion, (c) movement toward appreciation of spiritual and religious diversity, (d) increases in self‐understanding, (e) the value of experiential learning, and (f) motivation for additional learning. The authors provide suggestions for counselor training on spirituality and religion.     

How formulating implementation plans and remembering past actions facilitate the enactment of effortful decisions

Building on prior research studying effortful decision making and enactment processes (Bagozzi, Dholakia, & Basuroy, 2003; BDB), we identify and provide an in‐depth understanding of two specific self‐regulatory strategies: (1) formulating an implementation plan, and (2) remembering past actions, that decision makers can use in facilitating enactment of effortful decisions. The results of three experiments, in which the decision maker's goal and self‐regulatory strategy were manipulated, showed that for goals that decision makers chose volitionally, the motivational effects of both these strategies lay in increasing levels of proximal implementation‐related variables (implementation intentions, plan completeness, plan enactment, and goal realization) significantly. In contrast, for goals that were assigned to participants, these strategies' motivational effects additionally extended to significantly increasing distal goal‐related variables (goal desire, goal intentions, perceived self‐efficacy, and implementation desires). The theoretical implications of our findings are discussed, and future research opportunities are explored. Copyright © 2007 John Wiley & Sons, Ltd.     

Flow at Work and Basic Psychological Needs: Effects on Well‐Being

Recent conceptual work draws meaningful distinctions between experiential and declarative well‐being (Shmotkin, 2005 ), but little has been done to apply such distinctions in organisational psychology. We use this framework to integrate self‐determination theory (Deci & Ryan, 1985 ) and flow theory (Csikszentmihalyi, 1975 ), leading to hypotheses proposing that flow experiences at work (experiential well‐being) lead to declarative well‐being outcomes through their influence on the satisfaction of basic psychological needs for competence and autonomy. Findings from a two‐week experience sampling study of full‐time employees offer support for our hypotheses. This study also shows support for the moderating effect of individual differences in personality on the relationships among flow experiences, need fulfillment, and declarative well‐being.     

Young children's psychological explanations and their relationship to perception‐ and intention‐understanding

The present study examined two key aspects of young children's ability to explain human behaviour in a mentalistic way. First, we explored desires that are of a level of difficulty comparable with that of false beliefs. For this purpose, the so‐called ‘alternative desires’ were created. Second, we examined how children's psychological explanations are related to their understanding of perception and intention. A perception‐understanding task, an intention‐understanding task and a psychological‐explanation task were administered to 80 three‐year‐olds. Results offer support for the thesis that the level of difficulty of belief and desire explanations is comparable. Moreover, children's psychological explanations are related to their understanding of perception and intention. The results lend support to the idea that mentalistic explanations are an explicit manifestation of children's level of theory of mind. Copyright © 2008 John Wiley & Sons, Ltd.     

In Concert and Alone: Divorce and Congregational Experience

Sociologists have paid little attention to the experience of divorce in religious congregations. Numerous quantitative studies suggest that religion can provide health and wellness during such life disruptions, but we know little about the social and individual processes that might foster these benefits. I address this gap in the literature drawing from data collected in a four‐year ethnographic study of divorce and ending life partnerships across six religious traditions. I analyze the experiences of 41 individuals who ended life partnerships while active in their congregations. Despite intense points of communal connection through ritual, respondents named largely private strategies for settling heightened emotion, physical and psychological pain, and creating a new self. Permeating their communal experiences was a marked sense of aloneness, resulting from individual shame and congregational silence, as well as their understanding of divorce‐work as ultimately private self‐work.     

WHIMSICAL DESIRES

To desire is to want, but not necessarily to be disposed to do anything. That is to say, desiring does not necessarily involve having any disposition to act. To lend plausibility to this view I appeal to the example of whimsical desires that no action could help us to realise. What may lead us to view certain desires as whimsical is precisely the absence of any possibility of realizing them. While such desires might seem less than full‐blooded, I argue that we can have full‐blooded desires concerning such matters because of our (non‐whimsical) concern for others. That is to say, whimsical desires can have a borrowed seriousness. The article goes on to strengthen the separability of dispositions and desires by narrowing down the concept of triggering conditions for a disposition. If we allow the triggering conditions to be too broad then it will always make sense to say that someone with a desire simply must have a disposition because, all other things being equal, they would bring about what they desire if they were able to do so.     

Hoping for a Godly (White) Family: How Desire for Religious Heritage Affects Whites’ Attitudes Toward Interracial Marriage

This study examines how a desire to pass on religious heritage shapes whites’ attitudes toward interracial marriage for their children. Utilizing national survey data (Baylor Religion Survey 2007), I estimate ordered logit regression models to examine the extent to which whites’ desire to have their children and children's spouses share their religion affects attitudes toward their hypothetical daughters marrying blacks, Latinos, or Asians, net of other factors. Analyses reveal that whites who consider it more important that their children and children's spouses share their religion are less comfortable with their daughters marrying blacks, Latinos, or Asians. These effects are robust to the inclusion of measures for religiosity, political ideology, intimate interracial experiences, and other sociodemographic correlates. These findings suggest that, for whites, religious heritage has a clear ethno‐racial component. The greater their desire for descendants to share the same religious views, the more whites would prefer that these descendants themselves be white, indicating that, for many white Americans, religious heritage is equated with whiteness. I conclude by discussing the implications of these findings for research on religion and interracial families.     

Active desire

Desire is commonly understood as a mental state in relation to which we are passive. Since it seems to arise in us spontaneously, without antecedent deliberation, it also seems to constitute a paradigmatic type of mental state which is not up to us. In this paper, I will contest this idea. I will defend a view according to which we can actively shape our desires by controlling the way in which we imagine their contents. This view is supported both by behavioral and neural data which indicate that imagining can either strengthen or weaken our existing desires. Arguably, this influence is made possible by our capacity to imaginatively elaborate on the content of our desires. This gives a reason to think that what we desire is partially under our control. It is under our control only partially because we can influence our desires insofar as their content appears appealing to us in imagination.     

Addressing Criticisms of Global Religion Research: A Consumption‐Based Exploration of Status and Materialism,Sustainability, and Volunteering Behavior

Religion is a key source of core values and one of the most deeply psychological experiences; however, prior research has often inadequately measured religion's influence on consumption behaviors. Our research addresses criticisms of prior research by (1) reducing cultural bias by conducting research within one country, (2) examining both religious affiliation and religiosity, (3) exploring numerous consumption behaviors (social status desire, materialism views, sustainable behaviors, environmental views, and volunteering behavior) in a within‐subjects design, and (4) testing religion's effect on consumption behavior with over 1,000 participants. Findings provide insight for consumer well‐being. Specifically, consumers high in external religiosity are more materialistic, more sustainable, and more likely to volunteer than consumers low in external religiosity. Consumers high in internal religiosity are also more likely to be sustainable and hold pro‐environmental views. In addition, Buddhists and Hindus are less likely to hold pro‐environmental views than Christians. Buddhists are more materialistic than Christians, and Hindus are less desiring of social status than Christians. In addressing the criticisms of prior research in the context of consumption, our research builds on values‐based and social‐based theories.     

Affective and cognitive religiosity: Influences on consumer reactance and self‐control

Self‐control is regularly studied in the marketing literature in relation to spending and food consumption; however, little research has assessed trait characteristics that influence consumers' self‐control. Although prior research in other fields has shown a generally positive relationship between religiosity and self‐control, such research has often used poor measures of religiosity and has inadequately examined marketplace outcomes or factors underlying consumers' self‐controlled responses. Thus, the studies herein build on self‐regulation theory to address and extend from these limitations by examining the influence of religiosity, as a multidimensional construct (particularly affective and cognitive religiosity), on self‐control and resulting influences on marketplace behaviors. Findings reveal that priming affectively (cognitively) religious consumers leads to greater (lower) consumer self‐control with a religious message prime (Study 1) and religious writing task (Study 2). Additionally, findings show that psychological reactance is at the root of these responses (Study 3). Implications build on self‐regulation theory and the strength model of self‐control to show the importance of religiosity (particularly affective and cognitive religiosity), interactions with religious primes, and psychological reactance in understanding consumers' self‐control.     

Themes of Self‐Regulation and Self‐Exploration in the Life Stories of Religious American Conservatives and Liberals

A sample of 128 highly religious (Christian) midlife American adults completed a series of attitudinal and personality trait measures and narrated 12 important autobiographical scenes in their life stories. Individuals high on self‐reported political conservatism tended to accentuate the theme of self‐regulation in their life stories, repeatedly describing important autobiographical scenes wherein they struggled to control, discipline, manage, restrain, protect, or preserve the self. By contrast, individuals high on political liberalism tended to emphasize the theme of self‐exploration, telling stories about expanding, discovering, articulating, or fulfilling the self. Demographics and dispositional traits (especially openness to experience) showed significant associations with conservatism‐liberalism, as well, but these variables did not mitigate the robust relationship between life‐narrative themes and political orientation. The results are discussed in terms of a broadened understanding of personality that conceives of dispositional traits and narrative identity as comprising distinct layers and complementary features of psychological individuality, both implicated in political lives.     

Becoming who you are: An integrative review of self‐determination theory and personality systems interactions theory

One of the enduring missions of personality science is to unravel what it takes to become a fully functioning person. In the present article, the authors address this matter from the perspectives of self‐determination theory (SDT) and personality systems interactions (PSI) theory. SDT (a) is rooted in humanistic psychology; (b) has emphasized a first‐person perspective on motivation and personality; (c) posits that the person, supported by the social environment, naturally moves toward growth through the satisfaction of basic psychological needs for autonomy, competence, and relatedness. PSI theory (a) is rooted in German volition psychology; (b) has emphasized a third‐person perspective on motivation and personality; and (c) posits that a fully functioning person can form and enact difficult intentions and integrate new experiences, and that such competencies are facilitated by affect regulation. The authors review empirical support for SDT and PSI theory, their convergences and divergences, and how the theories bear on recent empirical research on internalization, vitality, and achievement flow. The authors conclude that SDT and PSI theory offer complementary insights into developing a person's full potential.     

Impact of material vs. experiential purchase types on happiness: The moderating role of self‐discrepancy

Most literature suggests that consumers are happier when they spend their money on experience, rather than material purchases, on the premise that consumers may evaluate material possessions largely on the basis of their functional utility and ability to fulfill basic human needs; experiential consumption reportedly fulfills mainly psychological needs. The present research addresses material purchases that fulfill not only functional but also psychological needs (e.g., status purchase). The results reveal that consumers with high self‐discrepancy are more apt to derive happiness from material status purchases than those with low self‐discrepancy (Experiments 1 and 2); this effect is mediated by the motives for goal pursuit (Experiment 3), as triggered by the desire to narrow the gap between the actual self and an ideal self. Copyright © 2016 John Wiley & Sons, Ltd.     

Beyond Death’s (and Conception’s) Door: The Unsettling Limitations of Incarnate Existence

The psychological effects of contemplating one’s death have received much empirical attention, but the impact of thinking about one’s conception—the other temporal endpoint of physical existence—has not. Across three experiments, reflecting on conception or death (vs. a neutral topic) led to increased framing of sexual reproduction as miraculous and sacred, intensified belief in discarnate immortality, and a greater desire to experience a discarnate state that offered no direct assurance of literal immortality. Thinking about death uniquely evoked greater anxiety as well as greater desire for an experience that offered assurance of literal immortality, congruent with the tenets of terror management theory. Nevertheless, the parallel effects evoked by reflecting on conception and death also suggest that both amplify the aversive salience of the limitations inherent to physical existence, such that people respond by seeking experiences and adjusting attitudes/beliefs to divert attention from the physical body.     

Affect,Desire, and Judgement in Spinoza's Account of Motivation

Two priority problems frustrate our understanding of Spinoza on desire [cupiditas]. The first problem concerns the relationship between desire and the other two primary affects, joy [laetitia] and sadness [tristitia]. Desire seems to be the oddball of this troika, not only because, contrary to the very definition of an affect (3d3; 3 General Definition of the Affects), desires do not themselves consist in changes in one's power of acting, but also because desire seems at once more and less basic than joy and sadness. The second problem concerns the priority of desires and evaluative judgements. While 3p9s and 3p39s suggest that evaluative judgements are (necessarily) posterior to desires, Andrew Youpa has recently argued that passages in Ethics 4 indicate that rational evaluative judgements can give rise to, rather than arise out of, desires. I aim to offer solutions to these problems that reveal the elegance and coherence of Spinoza's account of motivation. Ultimately, I argue that whereas emotions and desires stand in a non-reductive, symmetrical relationship to one another, evaluative judgements must be understood as asymmetrically dependent on, and reducible to, emotions or desires. This interpretation sheds light on our understanding of Spinoza's cognitivist account of emotion. For Spinoza, while emotions are representational, they are not underpinned by evaluative judgements. Rather than inflating emotions to include evaluative judgements, he deflates evaluative judgements, treating them as emotions, or valenced representations, and nothing more.     

Enforcing Christian Nationalism: Examining the Link Between Group Identity and Punitive Attitudes in the United States

This article examines whether the convergence of an individual's religious and national identities promotes authoritarian attitudes towards crime and deviance. Drawing on theories of social control and group conformity, as well as Christian nationalism's influence on intolerance toward out‐groups, I argue that the inability to distinguish between religious and national identities increases desire for group homogeneity and therefore increases willingness to utilize formalized measures of social control. Analysis of 2007 Baylor Religion Survey data demonstrates that adherence to Christian nationalism predicts three indicators of authoritarian views toward controlling crime and deviance: support for capital punishment, stricter punishment for federal crime, and for society to “crackdown on troublemakers.” These effects are robust to the inclusion of a comprehensive battery of 20 socioeconomic, political, and religious controls, and are consistent with previous research on Christian nationalism showing it is not religious commitment or traditionalism per se that leads to intolerant attitudes, but rather the conflation of one's religious identity with other social identities, in this case national. These findings indicate that, beyond sociopolitical and religious influences, the belief that the United States is, and should be, a “Christian nation” increases desires for group conformity and strict control for both criminals and “troublemakers.”