Comparing Biographical Backgrounds of Religious Founders and Converts to Those Religions: An Exploratory Study

This paper is an exploratory, preliminary investigation of the possible links between the biographical backgrounds and developmental trajectories of major religious figures such as Jesus Christ, Muhammad, Buddha, and Baha’u’llah, and the backgrounds of those who convert to these religions (or certain groups within these religions) in the West. This article ends with the hypothesis that in terms of biographical backgrounds and motivations for conversion, followers’ narratives resemble those of their religious leaders in some areas.

Cognitive, Affective and Behavioral Correlates of Internalization of Regulations for Religious Activities

The main goal of this study was to examine the relationship between different types of extrinsic motivation for religious behaviors as conceptualised within self-determination theory (Ryan & Deci, 2000) and Wulff's (1991) framework of literal versus symbolic approaches of religious contents. Results from a Belgian sample of active believers (N=186) show that the internalization of one's reasons for performing religious behaviors was positively associated with an open, symbolic interpretation of religious belief contents and a stronger adherence to Christian beliefs. Moreover, internalization was also positively related to general well-being and frequency of prayer but unrelated to church attendance. It is concluded that individuals who engage in religious behaviors because of its perceived personal significance will show more cognitive flexibility and open-mindedness towards Christian belief contents, a stronger adherence to this message, higher well-being and more frequent engagement in specific religious behaviors.

The Philosophical Scandal of the Wrong Kind of Religious Disagreement

I argue for the following four theses: (1) The Dread Thesis: human beings should fear having false religious beliefs concerning some religious doctrines; (2) The Radical Uncertainty Thesis: we, namely most human beings in our culture at our time, are in a situation where we have to commit ourselves on the truth or falsity of some propositions of ultimate importance; (3) The Radical Choice Thesis: considerations of expected loss or gain do not always provide guidance as to how to commit ourselves on matters of religious doctrine that are both radically uncertain and of ultimate importance; (4) The Scandal Thesis: radical choice on matters of ultimate importance is neither good nor inevitable, but due to the collective failure of philosophers of religion. Then I consider some inadequate responses: playing the faith card; contra-Pascalian decision theory; spiritual chauvinism; that faith presupposes uncertainty; the older pachyderm; irony, subjectivity, relativism and non-cognitivism; tainted truth; and muddling through. Finally I submit that the way forward is quite simply to become better philosophers.

The Effect of Pastoral Care Services on Anxiety,Depression, Hope,Religious Coping,and Religious Problem Solving Styles: A Randomized Controlled Study

This randomized controlled study measured the effect of chaplain interventions on coronary artery bypass graft (CABG) patients over time. One hundred sixty-six CABG patients, received pre- and post-surgery testing at 1 month and 6 months with four instruments. Five chaplain visits were made to the intervention group, the control group received none. Comparison scores for anxiety, depression, hope, positive and negative religious coping, and religious coping styles were analyzed. Significant difference was found between groups in positive religious coping (PRC) (p = .023) and negative religious coping (NRC) (p = .046) scores over time. PRC increased in intervention group, decreased in the control group while NRC decreased in intervention group and increased in the control group. Demographics were comparable between groups. Moderate chaplain visits (average total visits time, 44 min) may be effective in helping CABG patients increase positive religious coping and decrease negative religious coping.

Dynamic Factor Analysis of Worldviews/Religious Beliefs and Well-Being among Older Adults

Intraindividual patterns of time-lagged relationships among self-reports of worldviews/religious beliefs, self-concept, and physical and psychological well-being were investigated. Participants were older adults (mean age = 77 years) who were measured weekly covering a total of 25 weeks. Dynamic Factor Models were fitted to multivariate repeated measures data pooled over subsets of participants. The results showed significant time-lagged cross-factor relationships suggesting that worldviews/religious beliefs had a significant direct effect on self-concept and physical health over 2 weeks. For each factor series, there were substantial autoregressive effects indicating persisting effects of factors on themselves over 1 or 2 weeks. A link between worldviews/religious beliefs and physical health was found in the time-lagged structure of within-person variability. The findings underscore the need to study both intraindividual change and interindividual differences in intraindividual variability to obtain a better understanding of behavior and behavioral development.

Appropriate Spiritual Care by Physicians: A Theological Perspective

It is argued that when spiritual care by physicians is linked to the empirical research indicating the salutary effect on health of religious beliefs and practices an unintended degradation of religion is involved. It is contended that it is much more desirable to see support for the patient’s spirituality as part of holistic care. A proposal for appropriate spiritual care by physicians is offered.

Religious Experience and the Transformation of Narcissism: Kohutian Theory and the Life of St. Francis of Assisi

Kohut proposed that the narcissistic personality could be transformed in the therapeutic environment by an empathic approach on the part of the analyst. Within the analytic setting, specific transference phenomena arise spontaneously, allowing the analysand to confront infantile grandiose fantasies and unresolved narcissistic wounds. Using the story of the life of St. Francis of Assisi, this paper illustrates how religious experience––specifically the ongoing encounter with a transcendent other––can provide the “therapeutic” milieu in which the mirroring, idealizing, and twinship transferences described by Kohut can arise, and within which pathological narcissism can be transformed into the “cosmic narcissism” of the healthy personality.

Internal Realism,Religious Pluralism and Ontology

Internalist pluralism is an attractive and elegant theory. However, there are two apparently powerful objections to this approach that prevent its widespread adoption. According to the first objection, the resulting analysis of religious belief systems is intrinsically atheistic; while according to the second objection, the analysis is unsatisfactory because it allows religious objects simply to be defined into existence. In this article, I demonstrate that an adherent of internalist pluralism can deflect both of these objections, and in the course of so arguing, I deploy a distinction between “conceptual-scheme targetability” and “successful conceptual-scheme targeting”.

Why Education in Public Schools Should Include Religious Ideals

This article aims to open a new line of debate about religion in public schools by focusing on religious ideals. The article begins with an elucidation of the concept ‘religious ideals’ and an explanation of the notion of reasonable pluralism, in order to be able to explore the dangers and positive contributions of religious ideals and their pursuit on a liberal democratic society. We draw our examples of religious ideals from Christianity and Islam, because these religions have most adherents in Western liberal democracies that are the focus of this article. The fifth and most important section “Reasonable pluralism and the inclusion of religious ideals in public secondary schools” provides three arguments for our claim that public schools should include religious ideals, namely that they are important to religious people, that they are conducive for the development of pupils into citizens of a liberal democracy, and that the flourishing of pupils as adults is advanced by encountering religious ideals. We also offer a more practical reason: religious ideals can more easily be included within public education than religious dogmas and rules.

The Role of Culture in the Relationship Between Religiosity and Psychological Well-being

Several measures of religious practice and religious orientation (intrinsic/extrinsic/quest) and two measures of psychological well-being (positive affect and negative affect) have been employed in a cross-cultural survey of undergraduate university students from five different cultural/religious environments: Slovenia, Bosnia and Herzegovina, Serbia, the United States of America, and Japan. Results suggest that measures of exstrinsic, intrinsic, and quest religiosity are not entirely applicable in most of the cultures observed. Nevertheless, it was possible to discern abbreviated cross-culturally valid scales for each dimension. The strength and direction of the correlation between psychological well-being and a particular type of religious orientation proved to depend substantially upon culture. More importantly, the cultural environment plays a crucial role in shaping the relationship between general measures of religiosity and psychological well-being. According to the data, higher general levels of religiosity at the societal level are linked to more positive correlations between religiosity and psychological well-being. The overall picture leads to the conclusion that there is no culturally universal pattern in the relationship between measures of religiosity and psychological well-being and that the particular cultural and religious context should always be considered in studies dealing with this issue.

Can Religious Beliefs be Justified Pragmatically?

One cannot prove the truth of theological statement, but perhaps one can justify believing them because of the good consequences of doing so. It is irrational to believe statements of which there are good reasons to think false, but those of which there is some, albeit inconclusive, evidence can be believed for pragmatic reasons. However, in the interest of simplicity, it must not be possible to achieve those good consequences without such faith. John Bishop and others have argued that one need only assume theological statements to be true to enjoy the good consequences of a religious life, but in fact, faith is needed for most of these consequences to be achieved.

Internal Realism and the Problem of Religious Diversity

This article applies Hilary Putnam’s theory of internal realism to the issue of religious plurality. The result of this application – ‘internalist pluralism’ – constitutes a paradigm shift within the Philosophy of Religion. Moreover, internalist pluralism succeeds in avoiding the major difficulties faced by John Hick’s famous theory of religious pluralism, which views God, or ‘the Real,’ as the noumenon lying behind diverse religious phenomena. In side-stepping the difficulties besetting Hick’s revolutionary Kantian approach, without succumbing to William Alston’s critique of conceptual-scheme dependence, internalist pluralism provides a solution to significant theoretical problems, while doing so in a manner that is respectful of cultural diversity and religious sensitivities.

The phenomenology of religious humility in Heidegger’s reading of Luther

The return to religion in contemporary continental philosophy is characterized by a profound sense of intellectual humility. A significant influence within this discussion is Heidegger’s anthropology of finitude in Being and Time and his later critiques of onto-theology. These critiques, however, were informed by Heidegger’s earlier phenomenology of the lived experience of religious humility performed alongside his reading of Martin Luther’s theology. This article shows that for Luther and Heidegger, religious humility is foremost an affection structured according to the enactment of one’s dissimilitude from God and resulting existential tribulation. During a seminal period in his development, Heidegger’s phenomenology of humility changed from an Eckhartian conception of detachment culminating in the unio mystica to a Lutheran conception of humiliation and Anfechtung. Heidegger’s break from a mystical phenomenology of humility parallels Luther’s own break from that tradition, and anticipates contemporary developments in the continental philosophy of religion.

Reliabilism in philosophy

The following three propositions appear to be individually defensible but jointly inconsistent: (1) reliability is a necessary condition on epistemic justification; (2) on contested matters in philosophy, my beliefs are not reliably formed; (3) some of these beliefs are epistemically justified. I explore the nature and scope of the problem, examine and reject some candidate solutions, compare the issue with ones arising in discussions about disagreement, and offer a brief assessment of our predicament.

Feeling Good,but Lacking Autonomy: Closed-Mindedness on Social and Moral Issues in New Religious Movements

According to previous research, New Religious Movements (NRMs) seem to have a positive effect on the mental health of members who join NRMs with some previous affective, cognitive or other vulnerabilities. The present study investigates the other, less positive, side of the psychology of NRMs, i.e. elements that may be an obstacle to optimal development, such as rigidity and low autonomy. In comparison to non-NRM members, members of various NRMs in Belgium (N = 120) were found to be low in quest religious orientation (Altemeyer and Hunsberger, Int J Psychol Religion 2:113–133, 1992), to privilege conservation values to the detriment of openness to change values (Schwartz, Advances in experimental social psychology (vol 25, pp. 1–65). Orlando, FL: Academic Press, 1992), to show submissiveness to authority in hypothetical situations (projective measure), and to highly moralize judgments of transgression relative to conventional domains (Turiel, The development of social knowledge: Morality and social convention. Cambridge: Cambridge University Press, 1983). Discussion points out the idea that rigidity and restriction of autonomy may be the price to be paid for the structuring role NRMs play with regard to previous vulnerabilities.

The construction of the homosexual ‘other’ by British Muslim heterosexuals

Islam’s explicit condemnation of homosexuality has created a theologically based homophobia which engenders the intolerance of homosexuals by Muslims. In this article I explore Muslim attitudes towards homosexuality and homosexuals as this area has elicited very little research. Based on structured interviews with 68 Muslim male and female heterosexuals I examine the connection between participants’ attitudes towards homosexuality and their understanding of gender and gender roles. I also analyse whether participants’ views are shaped by their religious beliefs and values. Age, gender, education and level of religiosity are analysed to see whether they affect attitudes. Data suggest that participants held negative attitudes towards homosexuals and this is the result of being religiously conservative in their attitudes towards homosexuality and gender roles.

Philosophy, Psychology, and Public Policy Aspects of Well-Being All Wrapped in One Book Designed to Ruffle Your Feathers

This is a book review of Daniel M. Haybron’s book titled The Pursuit of Unhappiness: The Elusive Psychology of Well-Being, published by Oxford University Press, 2008.

Are There Stable Factors in Preadolescent Girls’ Externalizing Behaviors?

Relatively little is known about the factor structure of disruptive behavior among preadolescent girls. The present study reports on exploratory and confirmatory factor analyses of disruptive girl behavior over four successive data waves as rated by parents and teachers in a large, representative community sample of girls (N = 2,451). Five factors were identified from parent ratings (oppositional behavior/conduct problems, inattention, hyperactivity/impulsivity, relational aggression, and callous-unemotional behaviors), and four factors were identified derived from teacher ratings (oppositional behavior/conduct problems/callous-unemotional behaviors, inattention, hyperactivityimpulsivity, and relational aggression). There was a high degree of consistency of items loading on equivalent factors across parent and teacher ratings. Year-to-year stability of factors between ages five and 12 was high for parent ratings (ICC = 0.70 to 0.88), and slightly lower for teacher ratings (ICC = 0.56 to 0.83). These findings are discussed in terms of possible adjustment to the criteria for children's disruptive behavior disorders found in the Diagnostic and Statistical Manual for Mental Disorders.

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Personhood and future belief: two arguments for something like Reflection

This paper offers two new arguments for a version of Reflection, the principle that says, roughly, that if one knew now what one would believe in the future, one ought to believe it now. The most prominent existing argument for the principle is the coherence-based Dutch Strategy argument advanced by Bas van Fraassen (and others). My two arguments are quite different. The first is a truth-based argument. On the basis of two substantive premises, that people’s beliefs generally get better over time and that being a person requires having knowledge of this fact, it concludes that it is rational to treat your future selves as experts. The second argument is a transcendental one. Being a person requires being able to engage in plans and projects. But these cannot be meaningfully undertaken unless one has Reflection-like expectations about one’s future beliefs. Hence, satisfaction of Reflection is necessary for being a person. Together, the arguments show that satisfaction of Reflection is both rational and necessary for persons.