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11.
Malcolm Owen Slavin 《International Forum of Psychoanalysis》2017,26(3):160-167
AbstractThis paper focuses on how Islamic terrorism is primarily part of a larger internal conflict within Islamic culture. Western, liberal (largely Christian) democracies evolved over centuries of their own bloody philosophical and political struggles between religious authority and what came to be defined as a modern, civil society built on individual freedom of belief, secular authority, and law. Now, Western liberal modernity represents a deep existential threat to traditional Islamic societies around gender, family relations, and individual beliefs. A ferocious internal struggle exists between those Muslims who believe Islam can absorb those tensions – creating its own version of an open, tolerant, cultural modernity – versus political Islamists, jihadists, for whom the annihilation anxiety elicited by the threatened social change is directed both internally and in violent rage at the West. 相似文献
12.
Parents are crucial agents of religious socialization, but the broader social environment is also influential. A key question is whether parents are more or less influential when their religious beliefs and practices are not shared by people around them. Current thinking on the issue has largely been shaped by Kelley and De Graaf, who argued that parental religious socialization matters most in secular countries. We maintain that that conclusion is mistaken: levels of parental and national religiosity are both important, but their effects are largely independent of each other. Kelley and De Graaf's findings rely on the assumption that religious belief and practice are different expressions of the same underlying phenomenon (religiosity) and vary in the same way across time and space. These measures are not equivalent, however. In relatively religious societies, belief in God is widespread even among those who do not attend services, whereas in societies where religious involvement is low, nonchurchgoers tend to be nonbelievers. 相似文献
13.
Carolyn Corretti 《Reformation & Renaissance Review》2016,18(3):197-215
This paper is based on research of the published records of Genevan Consistory cases from 1542 to 1555, a time of religious and social upheaval. The Consistory was a church and moral discipline body. This article highlights select marital conflict cases, demonstrating that many people used the Consistory as a forum in which to express their demands and complaints about their partners. In some instances, parties were successful in getting the Consistory to grant them divorces. Thus some Genevans fell short of the ideals of harmonious and permanent matrimony that their reformers proclaimed. The majority were told to remain in their problematic marital unions. This study sheds light on Reformation marriage theology and law, the successes and failures of the Genevan Consistory, the impact of the Protestant Reformation on the population, and gender relations in early-modern Europe. 相似文献
14.
Sira Diaz-Moran Rafael Torrubia Alberto Fernández-Teruel Beatriz Molinuevo Adolf Tobeña 《Mental health, religion & culture》2013,16(10):1056-1065
The influence of religious education in the family upon current spiritual and religious tendencies was assessed in a sample of 599 Spanish nurse and medicine students using a religiosity scale and answers to a series of belief/disbelief statements. Results showed that nursing and medicine students were equally low-religious, with no differences in religiosity total scores between participants coming from religious families; however, medical students coming from nonreligious families showed higher religiousness than the corresponding nursing trainees. This distinction appeared both across religiosity items and in a variety of responses to belief/disbelief of Christian/secular assertions. Regression analysis showed that religious family background was a consistent predictor of religious beliefs at young adulthood, and its influence was higher for medical students. In addition to establish religious upbringing as an important factor modulating enduring religiosity, these findings provide distinctions between nurse and medical trainees, and reproduce, in a Spanish mainly catholic sample, the structure of religiosity factors previously found on North American mainline protestants. 相似文献
15.
Chaplains in healthcare increasingly work in interfaith roles with patients and families from a range of religious and spiritual backgrounds. Some move with ease between their own religious backgrounds and those of the individuals with whom they work. Others encounter tensions as their status as a person of faith comes into conflict with their status as an interfaith chaplain. We explore the two main strategies—neutralizing and code‐switching—chaplains at one large academic medical center use when working with patients and families whose religious and spiritual backgrounds are different from their own. Through training in clinical pastoral education and experiences on the job, chaplains learn to neutralize (use a broad language of spirituality that emphasizes commonalities rather than differences) and to code‐switch (use the languages, rituals, and practices of the people with whom they work). To the extent that the strategies evident here are present among chaplains in a broader range of institutional settings, they suggest a kind of spiritual secularism or broad approach to meaning makings that may be facilitated by interfaith chaplains in a range of settings. 相似文献
16.
by Daniel A. Helminiak 《Zygon》2010,45(1):47-74
I take the APA publication A Spiritual Strategy for Counseling and Psychotherapy (Richards and Bergin 2005), along with a devoted issue of Journal of Psychology and Theology (Nelson and Slife 2006), as a paradigmatic example of a trend. Other instances include the uncritical use of \"Eastern\" philosophy in Humanistic and Transpersonal Psychology, almost normative appeal to the \"Sacred\" within the psychology of spirituality, talk of \"God in the brain\" within neurological research, the neologism entheogen referring to psychedelic drugs, and calls for new specializations such as neurotheology and theobiology. In response to the legitimate ethical requirements of respect and openness regarding clients' religious worldviews, the trend is to make God an essential component in psychological theory. The argument is that God is active in the universe and especially in human affairs to such an extent that any accurate account of strictly psychological matters, not just a comprehensive, interdisciplinary purview that could include a distinct theological dimension, must include God as an explanatory factor. Less nuanced than standard theological thought about divine intervention—including a range of opinions from supernaturalism, to occasionalism, to providential and deistic naturalism—this trend would blur the epistemological differences between religion and science by appeal to claimed knowledge sources such as inspiration and revelation and thus undermine the achievements of evidence-based science and establish particularistic religious beliefs as standard explanatory accounts. The concern to include a spiritual, in contrast to a religious or theist, dimension in psychological theory is welcome; but elaborated approaches, such as my own and those of Roberto Assagioli, Viktor Frankl, and Ken Wilber, open to varied theological applications, already exist. 相似文献
17.
by Leonard Angel 《Zygon》2009,44(3):699-718
Extension of the system that includes the key substrates for sensation, perception, emotion, volition, and cognition, and all representational sources for cognition, supports the view that there is an extended mind and an extended body. These intellectual views can be made practical in a humanist system based on extensions and in religious systems based on extensions. Independently, there is also an institutional extension of secularism. Hence, I maintain, there are five principal forms of extension. 相似文献
18.
James G. Mellon 《宗教、国家与社会》2016,44(1):75-91
Charles Taylor’s A Secular Age represents a remarkable achievement. Taylor insists in a reasoned way that the sacred continues to have an important and legitimate role, and challenges assumptions, whether based on Weberian or Durkheimian understandings of religion in society, that faith no longer has a place. In doing this, he distinguishes among different aspects of the secularisation thesis. In this article I assert that there is a coherence to Taylor’s body of work, including A Secular Age, and I trace certain themes, such as a concern with notions of the self, that run through his work. I also identify in Taylor’s argument links to the thought of thinkers like Blondel, Gilson, Maritain and Marcel, and to the notion of an apologetics of hope. 相似文献
19.
Daniel Roland 《Journal of Religious & Theological Information》2013,12(3-4):90-113
This article builds upon and expands an earlier research project on the moral panic that surrounded the Harry Potter books and movies from 1997 through the first decade of the twenty-first century. Soulliere focused on the publications and public pronouncements of religious groups and leaders, media, and research organizations linked together by “the promotion of traditional values and a conservative ideology as well as a Judeo-Christian worldview, primacy of the family, and emphases on biblical foundations and authority” (Soulliere paragraph 14), which he refers to as the Christian Right. The current study seeks to discover the degree to which, if any, this moral panic extended beyond the Christian Right into the pulpits of mainstream Protestant denominations. 相似文献