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In this thought-provoking book, clinical psychologist and professor of religious studies James W. Jones presents a dialogue between contemporary psychoanalytic thinking and contemporary theology. He sheds new light on the interaction of religion and psychology by viewing it from the perspective of world religions, providing an epistemological framework for the psychology of religion that draws on contemporary philosophy of science, and bringing out the importance of gender as a category of analysis. Developments in psychoanalysis provide new resources for theological reflection, Jones contends. The Freudian view that human nature is isolated and instinctual has shifted to a vision of the self as constituted in and through relationships. Jones uses this relational model of human nature to explore the convergence between contemporary psychoanalysis, feminist theorizing, and themes in religious thought found in a variety of traditions. He also critiques the reductionism inherent in Freud's discussion of religion and proposes nonreductionistic and genuinely psychoanalytic ways for psychoanalysis to treat religious topics. For therapists, psychologists, theologians, and others interested in spiritual or psychological issues, Jones offers illuminating clinical material and insightful analysis.
Although most American children are raised in a faith tradition, by the time they reach their early twenties their outward religious expression declines significantly, with many leaving the faith in which they were raised in favor of another faith or none at all, though many still claim that religion and spirituality are important. Reasons for this change in religious behavior include adolescents' forging their own identities, increased immersion in contexts beyond the family, and exposure to media. As emerging adults encounter events such as attending university, breaking up with a romantic partner, and traveling, they are likely to make sense out of them, a process known as meaning-making. Thus, coming into one's own takes on great prominence during the years of emerging adulthood (18-29), making it ripe for religious and spiritual development. Emerging Adults' Religiousness and Spirituality seeks to understand how the developmental process of meaning-making encompasses American emerging adults' religiousness and spirituality. This volume does not focus on disentangling religion and spirituality conceptually, but rather emphasizes their centrality in the psychology of human development. It highlights the range of experiences and perspectives of emerging adults in the U.S. grounded in social context, social position, and religious or spiritual identification. Chapters are written by an interdisciplinary group of authors and explore topics such as the benefits and detriments of religiousness and spirituality to emerging adults; contexts and socializing agents such as parents and peers, the media, religious communities, and universities; and variations of religiousness and spirituality concerning gender, sexuality, culture, and social position. Using a developmental lens and focusing on a significant period within the lifespan, this volume embodies the key aspects of a developmental perspective by highlighting specific domains of development while considering themes of continuity and discontinuity across the lifespan.
How important is religion for young people in America today? What are the major influences on their developing spiritual lives? How do their religious beliefs and practices change as young people enter into adulthood? Christian Smith's Souls in Transition explores these questions and many others as it tells the definitive story of the religious and spiritual lives of emerging adults, ages 18 to 24, in the U.S. today. This is the much-anticipated follow-up study to the landmark book, Soul Searching: The Religious and Spiritual Lives of American Teenagers. Based on candid interviews with thousands of young people tracked over a five-year period, Souls in Transition reveals how the religious practices of the teenagers portrayed in Soul Searching have been strengthened, challenged, and often changed as they have moved into adulthood. The book vividly describes as well the broader cultural world of today's emerging adults, how that culture shapes their religious outlooks, and what the consequences are for religious faith and practice in America more generally. Some of Smith's findings are surprising. Parents turn out to be the single most important influence on the religious outcomes in the lives of young adults. On the other hand, teenage participation in evangelization missions and youth groups does not predict a high level of religiosity just a few years later. Moreover, the common wisdom that religiosity declines sharply during the young adult years is shown to be greatly exaggerated. Painstakingly researched and filled with remarkable findings, Souls in Transition will be essential reading for youth ministers, pastors, parents, teachers and students at church-related schools, and anyone who wishes to know how religious practice is affected by the transition into adulthood in America today.
Technology, tourism, politics, and law have connected human beings around the world more closely than ever before, but this closeness has, paradoxically, given rise to fear, distrust, and misunderstanding between nation-states and religions. In light of the tensions and conflicts that arise from these complex relationships, many search for ways to find peace and understanding through a “global public sphere.” There citizens can deliberate on issues of worldwide concern. Their voices can be heard by institutions able to translate public opinion into public policy that embraces more than simply the interests and ideas of the wealthy and the empowered. Contributors to this volume address various aspects of this challenge within the context of Bahá’í thought and practice, whose goal is to lay the foundations for a new world civilization that harmonizes the spiritual and material aspects of human existence. Bahá’í teachings view religion as a source of enduring insight that can enable humanity to repair and transcend patterns of disunity, to foster justice within the structures of society, and to advance the cause of peace. Accordingly, religion can and ought to play a role in the broader project of creating a pattern of public discourse capable of supporting humanity’s transition to the next stage in its collective development. The essays in this book make novel contributions to the growing literature on post-secularism and on religion and the public sphere. The authors additionally present new areas of inquiry for future research on the Bahá’í faith.
In present-day pluralistic and individualized societies, the question of how individuals appropriate religious traditions has become particularly relevant. In this volume, psychologists, anthropologists, and historians examine the presence of religious voices in narrative constructions of the self. The focus is on the multiple ways religious stories and practices feature in self-narratives about major life transitions. The contributions explore the ways in which such voices inform the accommodation and interpretation of these transitions. In addition to being inspired by Dan McAdams’ approach to life stories as ‘personal myths’ that inform us about the quests of individuals for a satisfactory balance between agency and communion, most of the contributors have found the theory of ‘the dialogical self’ developed by Hubert Hermans particularly useful. Thus the contributions explore the ways in which identity formation is shaped by internal dialogues between personal and collective voices in the context of the specific constellations of power in which these voices are embedded. The volume is divided into three parts addressing theoretical and methodological considerations, religious resources in narratives on life transitions, and religious positioning in diaspora.
This title contains a cultural analysis of emerging adult religion, based on interviews, trying to describe and understand the contours, textures, and complexities of the cultural categories, narratives, discourses, attitudes, and norms of young adult faith and religious and spiritual practice.
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.