Definitions and Evaluation of Religion and Spirituality Items by Religious Professionals: A Pilot Study

In an effort to clarify the concepts of religion and spirituality religious professionals (Imams, Ministers, Priests, and Rabbis) defined the terms religion and spirituality and responded to whether the concepts religion and spirituality were different (i.e. non-overlapping), the same, or overlapping. Additionally, they rated each item from the five measures (purportedly to assess religion or spirituality) for the extent to which the items assess the construct of religion and/or spirituality. Content analysis of definitions revealed religion as objective, external, and ritual or organizational practices that one performs in a group setting and that guide one’s behavior; while spirituality was defined as internal, subjective, and divine experience or direct relationship with God. Primarily the concepts were viewed as overlapping. Analysis for item ratings revealed few within group differences and relatively few between group differences for ratings of item relevance to assess religion and spirituality. Factor analysis of item ratings revealed one factor named religion/spirituality.Corine Hyman, M.S., is a Ph.D. candidate in clinical psychology at Saint Louis University. Her research interests include religion, spirituality, anxiety, and depressive disorders, minority issues, PTSD, and test development.Paul J. Handal received his Ph.D. degree from Saint Louis University in clinical psychology in 1969. His interests have included education and training of clinical psychologists as director of the clinical program at Saint Louis University from 1973 until 1993. Additional interests include research in the area of psychology and religion and its relationship to adjustment and health in adolescence and adults. Correspondence to Dr. Paul J. Handalm, handalpj@slu.edu.     

EMERGENCE EVERYWHERE?! REFLECTIONS ON PHILIP CLAYTON'S MIND AND EMERGENCE

Abstract. Emergence is a powerful concept marked by great emotional, aesthetic, and intellectual appeal. It makes inroads into the understanding of the most diverse phenomena. Emergence appears to have the potential of explaining anything from the behavior of atoms, ant colonies, and traffic jams to insurance risks, human consciousness, and divine action. Philip Clayton's book Mind and Emergence (2004) offers much‐needed clarification of the philosophical grounding of emergence theory. To a large extent, emergence hinges on the concept of levels and hierarchies in nature. The preferred metaphor is that of a ladder. Given the tendency of concepts like emergence to build ideology, a careful analysis of language and metaphor is called for, however. I argue that the preference for the ladder metaphor does not do justice to the differentiated relationality that is a distinct mark of emergence. This oversight may have detrimental consequences when emergence theory is transferred from natural to social and cultural processes. A hermeneutical analysis suggests that better metaphors and visualizations need to be found. As an invitation to consider alternatives, some examples of complex regular poly topes are offered.     

THE EVOLUTIONARY BASIS OF RELIGIOUS ETHICS

Abstract. I propose that religious ethical traditions can be understood as cultural expressions of underlying evolutionary processes. I begin with a discussion of evolutionary theories of morality, specifically kin selection and reciprocal altruism, and then discuss some recent work on the evolution of religion, setting out those features of religion that prepare it to take on a moral function in society. Having established the theoretical framework for the thesis, I turn to a close reading of early Jewish and Christian ethical teachings, as found in the Bible, in order to set out preliminary support for the proposal. My goal is to argue for the plausibility of the thesis and to indicate how, if correct, it provides new insight into Judeo‐Christian moral traditions and into the phenomenon of religious violence. Such an approach to religious ethics has important metaethical implications. In the last section I consider issues such as the foundation of ethics and the possibilities and limitations of a secular ethics.     

‘Minimal Religion’ and Mikhail Epstein’s Interpretation of Religion in Late-Soviet and Post-Soviet Russia

This is an examination of two essays on minimal religion by Mikhail Epstein (1982 and 1999), assessing the usefulness of the term ‘minimal religion’ for the analysis of religion in contemporary Russia. An adapted version of a paper delivered at the School of Slavonic and East European Studies (SSEES), University of London, on 8 December, 2003. Note regarding Mikhail Epstein’s use of the words ‘religion’, ‘religiosity’ and ‘spirituality’: Epstein uses the word ‘religion’ to signify ‘mainstream’, church-based manifestations of religion and also the institutional, hierarchical structures related to those. Although in English usage the word ‘religiosity’ has negative connotations – signifying either a superficially felt religious sentiment or a somehow false and insincere expression of religious feeling, intended for outward show – Epstein appears to use the term entirely neutrally. For him it simply serves as a synonym for the word ‘spirituality’. In the two essays examined in the present article the word ‘spirituality’ signifies the whole inner spiritual life and aspirations of the individual and her/his reflection on an ethical way of living, whether the person concerned is a committed, church-going believer, or someone engaged in a personal spiritual or philosophical quest for meaning, or else someone who has experienced what Epstein refers to as ‘the wilderness’ of the Soviet years and has learnt of a spiritual dimension to life through that formative experience.     

Relating different perspectives on how outcomes of behavior influence behavior

Many researchers have tackled the question of how behavior is influenced by its outcomes. Some have adopted a nonmechanistic (functional) perspective that attempts to describe the influence of outcomes on behavior. Others have adopted a mechanistic (cognitive) perspective that attempts to explain the influence of outcomes on behavior. Orthogonal to this distinction, some have focused on the influence of outcomes that a behavior had in the past, whereas others also consider the influence of outcomes that a behavior might have in the future. In this article, we relate these different perspectives with the goal of reducing misunderstandings and fostering collaborations between researchers who adopt different perspectives on the common question of how behavior is influenced by its outcomes.     

The relationship between perceived religious discrimination and self‐esteem for Muslim Australians

Muslim Australians represent one of the fastest growing migrant groups in Australia. They are also the group who, after Indigenous Australians, experience the most discrimination. Previous research on the minority stress model confirms a link between such discrimination and mental health. However, in relation to self‐esteem and discrimination, the results are mixed, potentially reflecting whether people reject or identify with prejudiced views of them and also the type of discrimination being measured. To explore this issue further in an Australian context, we asked 49 Australian Muslims to complete Rosenberg's Self‐esteem Scale and the Perceived Religious Discrimination Scale. In support of both the minority stress model and the rejection‐identification model, we found that perceived interpersonal and systemic discrimination accounts for a small but significant variation in self‐esteem. Interpersonal discrimination was negatively related to self‐esteem, and systemic discrimination positively related. The effects of interpersonal discrimination on self‐esteem can guide therapists to interventions that help clients resist internalising discrimination experiences. The effects of institutional discrimination support therapists becoming part of the resistance to and challenging of discrimination and inequality.     

RELIGIOUS NATURALISM—WHERE DOES IT LEAD?

I respond to the four symposiasts who commented on my recent book Religion Is Not About God (2005)—religious studies scholars Donald Braxton and David Klemm, philosopher William Rottschaefer, and cognitive scientist Leslie Marsh. Various general and specific points relative to the nature of religion and the future of religion are either clarified or defended. Among the issues that receive attention are (1) the status and adequacy of my proposals for religious naturalism: Can it motivate wholeness, and is it finally a form of pantheism? (2) ritual practices, particularly those of Christianity, reinterpreted within the framework of religious naturalism; and (3) the adequacy of any naturalistic position to account for subjective properties of consciousness.     

Religiosity and Spirituality: Influence on Quality of Life and Perceived Patient Self-Efficacy among Cardiac Patients and Their Spouses

The purpose of this study was to determine the influence of spirituality, religiosity, and religious coping on quality of life and self-efficacy among couples following a first time cardiac event. There was no significant association between measures for spirituality and religiosity and couples’ ratings for quality of life and self-efficacy. Negative forms of religious coping were associated with lower levels of quality of life and decreased confidence in the patient’s ability to perform physical tasks. Spouses’ measures for quality of life, self-efficacy, spirituality, religiosity, and religious coping were associated with patients’ measures for the same study variables. Joan F. Miller, RN, Ph.D., is Assistant Professor of Nursing, Bloomsburg University, Bloomsburg, Pennsylvania 17815 and Director of the Bloomsburg University Nursing Wellness Center. The author gives special thanks to Timothy R. McConnell, Ph.D., and Troy A. Klinger, M.S., for their research support and helpful feedback.     

The Adjustment Process of Ex-Buddhist Monks to Life After the Monastery

This study explores the adjustment process of five Western ex-Buddhist monks to life after the monastery, using an in depth case study approach and thematic analysis. Participants discussed their initial experience of leaving, the process of creating a new life and their relationship with the past. The findings indicated that while each case was unique, significant common themes emerged as features of the adjustment process. The adjustment had been multi-dimensional, challenging, difficult, confusing, complex and profound for the participants. They had to contend with issues of grief, delayed development, missing out on life experiences, difficulties with intimacy, money, identity, depression, anxiety and confusion. This was combined with the hope and promise of many newly found freedoms involved in establishing a new life and identity. Parallels are drawn to the experience of Catholic priests and nuns who have departed their Orders, Vietnam veterans, ex-cult members and individuals who have left total institutions where their identity and daily lives were highly prescribed. The adjustment experience of ex-Buddhist monks extends the literature on Buddhist monks and provides an example of a life transition of interest to the helping professions because of its potential relevance to a range of major transitions for which clients may seek assistance. Tim Mapel is a lecturer in the Bachelor of Applied Social Sciences degree at the Eastern Institute of Technology in New Zealand. He has a Master’s degree in counseling and works with individuals, couples and groups. He has a passion for the practice of mindfulness and for facilitating a sense of aliveness in people’s lives. He is an advanced Psychodrama trainee and spent 12 years living as an ordained Buddhist monk. Originally from Boston, USA he has lived in the UK, Switzerland, and now considers New Zealand home.     

Creating a strategy for progress: a contextual behavioral science approach

Behavior analysis is a field dedicated to the development and application of behavioral principles to the understanding and modification of the psychological actions of organisms. As such, behavior analysis was committed from the beginning to a comprehensive account of behavior, stretching from animal learning to complex human behavior. Despite that lofty goal, basic behavior analysis is having a generally harder time finding academic support, and applied behavior analysis has narrowed its focus. In the present paper we argue that both of these trends relate to the challenge of human language and cognition, and that developments within clinical behavior analysis and the analysis of derived relational responding are providing a way forward. To take full advantage of these developments, however, we argue that behavior analysts need to articulate their unique approach to theory, to develop more flexible language systems for applied workers, and to expand their methodological flexibility. This approach, which we term contextual behavioral science, is meant as an evolutionary step that will allow behavior analysis to better capture the center of modern psychological concerns in both the basic and applied areas. Clinical behavior analysis is showing a way forward for behavior analysis to regain its vision as a comprehensive approach to behavior.