Relations Among and Between Career Values and Christian Religious Values

Empirical research and vocational theory indicate that values are important in career counseling and vocational choice. Development of these values is influenced by environmental factors, such as religion. However, there are few empirical investigations of the relation between religious values and career values. The purpose of this study was to investigate the relationship of career values to Christian religious values as they might be assessed in career counseling. Results indicate that there was some overlap between religious and career values, although only for specific extrinsic values.     

AIDS Education: Professional Ethics,Social Advocacy,and Religious Values

The author encourages AIDS education efforts to attend to religious pluralism in society and to illustrate the self-monitoring that is identified with professional activity.     

Mystery,Values, and Meaning: Religious Options that Respect Science

Abstract

Human nature is a contested concept and notions of it vary across disciplines. Despite this diversity, three basic notions of human nature emerge. One identifies human nature with properties that are innate, hardwired or products of some kind of necessary essence. Another understands it as consisting of properties that make human unique or distinct from non-human animals. Finally, some seek human nature by attempting to identify universal or near-universal properties of humans. While the sciences might not give us a robust form of innate or hardwired human nature, “human nature” as a concept might still serve other, non-scientific, goals.     

Therapist Spiritual and Religious Values in Psychotherapy

In training and in supervision, counselors learn to be cognizant of personal values (e.g., spirituality, religiosity), yet they are enjoined to except them from practice. This article examines the nature of therapist spiritual and religious values and the impact of these values on the practice of psychotherapy. A goal of effective treatment should be the integration of therapist spiritual and religious values with therapist epistemic values in order to accommodate the spiritual and religious needs of both client and counselor. Counselor spiritual and religious values can contribute to therapy, even when the therapist is engaged in a dialectic involving personal and epistemic values.     

Diverging Perceptions of Personal Moral Values and the Values of One's Religious Group

A popular notion in many religions is that less pious individuals are also less moral. We sought to test the self-described moral values of religious and nonreligious individuals under the framework of Moral Foundations Theory. In Study 1, we found that atheists differ from Christians in some moral domains. We also found evidence that Christians’ self-ratings are consistently lower than what they perceive to be the moral values of other Christians. This finding contradicts previous findings that suggest that Christians may inflate their positive characteristics relative to their peers in other domains. In Studies 2 and 3, we tested several alternative explanations for this finding. Preliminary evidence suggests that Christians rate their moral values lower in comparison to Christian exemplars such as religious leaders, and not from a sense of humility. In contrast, atheists may not have exemplars for such a comparison.     

Religious Values as Cross-Cultural Issues in Counseling

This article highlights the importance of considering religious values in counseling from a cross-cultural perspective. Counseling has virtually ignored some aspects of culture and their influence on the therapeutic process.     

Valuations: Bi,Tri, and Tetra

Studia Logica - This paper considers some issues to do with valuational presentations of consequence relations, and the Galois connections between spaces of valuations and spaces of consequence...     

Focus Introduction: Taking the Measure of Jonathan Edwards for Contemporary Religious Ethics

The Journal of Religious Ethics marks the tercentenary of Edwards's birth with the following collection of essays. In keeping with the overall mission of the journal, this tribute takes the form of historical and constructive reflection, in which diverse perspectives on Edwards's work and diverse forms of engagement with it supplement and correct one another. Our hope is that these essays will serve both to generate interest in Edwards's work among those who are unfamiliar with him, and to advance the discussion of central issues in theological and religious ethics. In this introductory essay, we will offer some reflections on Edwards's general significance for contemporary ethics, followed by a closer examination of his main texts and a brief summary of the essays collected here.     

Cultural and Religious Values: A Cross-Cultural Study In Austria,South Africa and Egypt

This article compares religious values found on the basis of the lexical approach in three cultures. Lists of human values in Austria (German), South Africa (Northern Sotho) and Egypt (Arabic) were compiled. These terms were rated by 456, 400 and 773 participants respectively as personal guiding motives in life. Factor analyses yielded orthogonal dimensions reflecting the specific values of each culture. In all three cases, a dimension pertaining to religious issues emerged. For Austria, a distinct dimension was found, which only comprised religious terms. In South Africa religious values were interrelated with mutual support, while in Egypt, religiosity was highly correlated with political concerns and Arabic nationalism. While only about 25% of the Austrian sample gave positive evaluations to religious values, most of the South African and Egyptian participants rated religiosity positively. Results suggest that religious values are ubiquitous and religious convictions are influenced by the ethical concepts in each culture.     

Religious Values in Clinical Practice are Here to Stay

Research to date has shown that health professionals often practice according to personal values, including values based on faith, and that these values impact medicine in multiple ways. While some influence of personal values are inevitable, awareness of values is important so as to sustain beneficial practice without conflicting with the values of the patient. Detecting when own personal values, whether based on a theistic or atheistic worldview, are at work, is a daily challenge in clinical practice. Simultaneously ethical guidelines of tone-setting medical associations like American Medical Association, the British General Medical Council and Australian Medical Association have been updated to encompass physicians’ right to practice medicine in accord with deeply held beliefs. Framed by this context, we discuss the concept of value-neutrality and value-based medical practice of physicians from both a cultural and ethical perspective, and reach the conclusion that the concept of a completely value-neutral physician, free from influence of personal values and filtering out value-laden information when talking to patients, is simply an unrealistic ideal in light of existing evidence. Still we have no reason to suspect that personal values, whether religious, spiritual, atheistic or agnostic, should hinder physicians from delivering professional and patient-centered care.

     

Religious Fundamentalism,Religious Coping,and Preference for Psychological and Religious Treatment

Religion may not be simply another variable in the assessment of treatment-seeking but an alternative worldview about the nature of suffering and its appropriate treatment. This study examines the relation of religious fundamentalism and religious coping on relative preference for psychological or religious help-seeking in 142 undergraduate students. Higher levels of religious fundamentalism and deferred religious coping were found to be associated with greater preference for religious rather than psychological help-seeking. The results suggest that religious issues need to be included in the investigation of help-seeking.     

Measuring the Contribution of Independent Christian Secondary Schools to Students' Religious,Personal, and Social Values

From the late 1960s independent Christian schools have emerged in England and Wales, initiated either by churches or by parents. Many of these new independent schools are linked through the Christian Schools Trust. The impact that these schools are exerting on their students may be of interest for the churches with which they are associated and of concern for wider society. The political debate concerning these schools has so far been informed by only a small number of empirical studies conducted in England and Wales. The present study extends previous research in three ways. It offers a comparative study by examining the responses of 271 year-nine and year-ten students (age 13 to 15 years) from 11 independent Christian schools with 20,348 students from 93 schools without a religious foundation. It examines a range of religious, social and personal values. It employs multilevel models to identify the contribution made by independent Christian schools after taking into account personal, psychological, and contextual differences within the students themselves. The hypothesis was that Christian schools were committed to developing distinctly Christian values among their students. The data supported this hypothesis. Even after allowing for differences in the religiosity of the students themselves, attendance at an independent Christian school was associated with higher self-esteem, greater rejection of drug use, lower endorsing of illegal behaviors, lower racism, higher levels of conservative Christian belief, and more conservative views on sexual morality (abortion, contraception, divorce, homosexuality, and sex outside marriage).     

Metaphor,Religious Language,and Religious Experience

Is it possible to talk about God without either misrepresentation or failing to assert anything of significance? The article begins by reviewing how, in attempting to answer this question, traditional theories of religious language have failed to sidestep both potential pitfalls adequately. After arguing that recently developed theories of metaphor seem better able to shed light on the nature of religious language, it considers the claim that huge areas of our language and, consequently, of our experience are shaped by metaphors. Finally, it considers some of the more significant implications of this claim for our understanding of both religious language and religious experience.