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The aims pursued in this book are quite modest. The text is not an introduction in the traditional sense to any psychological subdiscipline or field of application, nor does it present anything essentially new. Rather, it shows ‘work in progress’, as it attempts to contribute to an integration of two differently structured, but already existing fields within psychology. In order to explain this, it is probably best to say a few words about how the book came into being and about what it hopes to achieve. As a project, the volume owes very much to others. While lecturing in places ranging from South Africa to Canada and from California through European co- tries to Korea, colleagues have often urged me to come up with a volume on ‘c- tural psychology of religion’. For reasons that should become clear in the text, I feel uncomfortable with such a demand. To my understanding, there exists no single cultural psychology of religion. Rather, there are ever expanding numbers of div- gent types of psychologies, some of which are applied to understanding religious aspects of human lives or to researching specific religious phenomena, while others are not. Within this heterogeneous field that is, correctly or not, still designated as ‘psychology’, there are also many approaches that are sometimes referred to as ‘cultural psychology’ or as ‘culturally sensitive psychologies’. It would be wor- while applying many of these to research on religious phenomena, but at present not too many are in fact so applied.
One of the major trends in the psychology of religion is the growing interest in religious and spiritual meaning making in relation to religious and spiritual transformation processes, notably as the aftermath of traumatic experiences and in situations of crisis, stress or disease when personal well-being is at stake and coping activities and skills are enhanced. This volume covers this broad and complex area of interrelated issues. The contributions focus on religious and spiritual meaning making and transformation. They do not compose an integrated perspective on religious meaning making and transformation processes. Rather, this volume assembles and presents the current state of research on this complex of issues. Thus it not only provides an excellent overview of the psychological study of constructs of meaning and religious transformation, but also contributes to our knowledge of contemporary religious life in the context of socio-cultural transformation processes (pluralisation, globalization).
Building culturally robust and intelligible theories in a rapidly changing world calls for openness in methodological diversity. As greater interdisciplinary innovations are necessary to keep psychology of religion relevant, cultural psychology and narrative inquiry emerged as a promising integrative paradigm.
In the past four decades or so, the so-called psychology of religion – after having been deemed extinct, impossible or unlikely – has risen to prominence again: the number of publications is rapidly growing, an impressive secondary literature (handbooks, introductions, etc.) is available already, infrastructure has been developed (a number of new journals devoted to the subject have been founded, organizations have been established, increasingly funding is going to the area), attracting many new researchers. Organizations like the American Psychological Association are now publishing in the field of psychology of religion (and its Div. 36 [“psych of rel”] with almost 3,000 members is already midsized among the APA-divisions). This book documents this re-emergence and development.
This book highlights religious faith from a positive psychology perspective, examining the relationship between religious faith and optimal psychological functioning. It takes a perspective of religious diversity that incorporates international and cross-cultural work. The empirical literature on the role of faith and cognition, faith and emotion, and faith and behaviour is addressed including how these topics relate to individuals’ mental health, well-being, strength, and resilience. Information on how these faith concepts are relevant to the broader context of relational functioning in families, friendships, and communities is also incorporated. Psychologists have traditionally focused on the treatment of mental illness from a perspective of repairing damaged habits, damaged drives, damaged childhoods, and damaged brains. In recent years, however, many psychological researchers and practitioners have attempted to re-focus the field away from the study of human weakness and damage toward the promotion of a positive psychology of well-being among individuals, families, and communities. One domain within the field of positive psychology is the study of religious faith as a human strength that has the potential to enhance individuals’ optimal existence and well-being.
This book takes a social psychological perspective to study the ways in which identity, religious beliefs and well-being are related to and affect each other in the contemporary world. It simultaneously draws upon intellectual resources from the extant interdisciplinary literature to build connections within the broader societal context. In view of the social diversity and changes in post-globalization India, issues of identity, religion and well-being emerge as dynamic and vibrant aspects of social reality in both individual and group contexts, across age groups and genders. The current social-cultural-political scenario in the India, therefore, points to the need to investigate the outcome of personal and social well-being in relation to identity and religion. As contexts change, these issues take different shades and influence human conditions differentially. This book undertakes the investigation by going beyond the traditional tropes of behavioral science and discussing the dynamic interplay and confluence of socio-cultural-political variables in changing times. It draws from a large sample from the four major religious faiths in India—Hinduism, Islam, Christianity and Sikhism—and enables readers to understand significant interactions among facets of identity (personal and social), religious beliefs and practices and well-being (personal and social) with age and gender in an important segment of the global population.
This book examines the role of religious and spiritual experiences in people’s understanding of their environment. The contributors consider how understandings and experiences of religious and place connections are motivated by the need to seek and maintain contact with perceptual objects, so as to form meaningful relationship experiences. The volume is one of the first scholarly attempts to discuss the psychological links between place and religious experiences.The chapters within provide insights for understanding how people’s experiences with geographical places and the sacred serve as agencies for meaning-making, pro-social behaviour, and psychological adjustment in everyday life.