This article aims to introduce, in brief, studies on psychology of religion in Turkey from 1949 to 2012 using literature survey methodology. The historical development of psychology of religion in the West will first be presented before focusing on the historical development of such studies in Turkey. Thereafter, the number of academic psychologists of religion in Turkey is listed. In addition, some information is given about journals, articles and academic dissertations covering scientific studies on the psychology (...) of religion in Turkey. Finally, information about professional conferences regarding this field of study held in Turkey will be given. (shrink)

This paper offers a psychobiographical study of the connection between the life and work of Heije Faber , the internationally best known Dutch psychologist of religion. Initially, Faber studied theology, qualifying in philosophy of religion; in later years, he studied psychology . As a politically active pastor, he had to hide from the Nazi-occupation of The Netherlands during World War II. In 1970 he became the first professor of the psychology of religion at a Dutch theological faculty. (...) Faber was interested in a psychoanalytic approach to religion, by the end of his life particularly in selfpsychology as developed by Heinz Kohut. There is a curious contradiction in his work: although Faber employs several types of psychology in his autobiography to interpret aspects of his own development, he neglects the Kohutian psychology that he had himself helped to introduce to The Netherlands. This article tries to solve the paradox and suggests some psychological hypotheses as to the relationship of Faber psychodynamics and his contribution to psychology. (shrink)

Did Chinese mysticism vanish after its first appearance in ancient Taoist philosophy, to surface only after a thousand years had passed, when the Chinese had adapted Buddhism to their own culture? This first integrated survey of the mystical dimension of Taoism disputes the commonly accepted idea of such a hiatus. Covering the period from the Daode jing to the end of the Tang, Livia Kohn reveals an often misunderstood Chinese mystical tradition that continued through the ages. Influenced by but ultimately (...) independent of Buddhism, it took forms more various than the quietistic withdrawal of Laozi or the sudden enlightenment of the Chan Buddhists. On the basis of a new theoretical evaluation of mysticism, this study analyzes the relationship between philosophical and religious Taoism and between Buddhism and the native Chinese tradition. Kohn shows how the quietistic and socially oriented Daode jing was combined with the ecstatic and individualistic mysticism of the Zhuangzi, with immortality beliefs and practices, and with Buddhist insight meditation, mind analysis, and doctrines of karma and retribution. She goes on to demonstrate that Chinese mysticism, a complex synthesis by the late Six Dynasties, reached its zenith in the Tang, laying the foundations for later developments in the Song traditions of Inner Alchemy, Chan Buddhism, and Neo-Confucianism. (shrink)

The religiosity of academics has been studied for over a decade. With few exceptions, this research has been conducted on American “elite” scientists, and data from non-Western countries is lacking. Drawing from psychological and sociological literature, the present exploratory study investigates the religiosity of Turkish academics and their perceptions on the relationship between religion and science, and associated variables such as interpretation of the Quran, and belief in evolution and creationism. Moreover, we address criticism directed at previous research (...) by probing for different God concepts among believing academics. Although cultural differences can be identified, the results generally support the idea that academics are less religious with 54% identifying as “less religious” or “not religious,” compared to 24.2% self-identifying as “religious” or “extremely religious.”. (shrink)

The only complete study of Buber as a political thinker. Shed new light upon Buber's I Thou, while also attempting to understand Buber's Zionist thought and activity in a new and fresh manner.

Despite the fact that Islam is the second largest religion in the world, empirical studies on Muslim religiosity have been very rare. The reason for this is seen in the lack of measurements applicable to Muslim samples. Nonetheless, the few empirical studies about Muslims, the role of Islam in terms of physical and psychological well-being, and comparative studies give rise to hope. The problems of application, adaptation and translation of religiosity and spirituality scales developed for Christian traditions is an (...) issue that the psychology of religion in Turkey is facing but has not yet solved. This article shall provide an overview of the religious landscape in Turkey that has to be considered when applying Turkish or Western measures of religiosity to Turkish samples. Further problems in cross-cultural/religious studies due to inappropriate measures are illustrated. Finally religiosity scales developed and/or applied within the psychology of religion research in Turkey are listed. (shrink)

In this study, the religious philosophy of Teoman Duralı, one of the leading representatives of contemporary Turkish thought, will be discussed. We are aware that studies have been carried out in various fields regarding Teoman Duralı's thought and philosophy. As far as we know, there has been no independent study on the philosophy of religion, which is one of the most important elements of Durali's philosophical system. Duralı did not use the concept of classical religious philosophy in a (...) technical sense in any of his works. However, in many of his works, he discussed the dominant subjects of philosophy of religion such as existence, knowledge, ethics, metaphysics, God vision, mind-revelation relationship, faith-knowledge dialectic, truth, self-soul and immortality in a comprehensive, consistent, rational and objective way. Religion has a central position in Duralı's thought. While establishing the philosophy-science-religion relationship, our philosopher took into account the boundaries drawn between reason and religion by philosophers such as Plato, Aristotle, Ghazali, Kant and Kierkegaard. In particular, the noumenon-phenomenon dualism, which is the basis of Kant's metaphysics and epistemology, and the distinction between reason and religion based on it, have been one of the starting points for Duralı. Duralı uses his own unique philosophical terminology in his philosophy of religion. For example, although concepts such as "Truth" and "Reality", "Life and Life" are used synonymously in the TDK Turkish Dictionary, it includes these concepts by giving them different philosophical contents. Our aim is to make a modest contribution to this field by considering Teoman Duralı's views on religion and philosophy, which are sprinkled throughout his works, in the form of philosophy of religion in accordance with his sensitivity to language and concepts. (shrink)

As humans, we want to live meaningfully, yet we are often driven by impulse. In Religion and the Meaning of Life, Williams investigates this paradox – one with profound implications. Delving into felt realities pertinent to meaning, such as boredom, trauma, suicide, denial of death, and indifference, Williams describes ways to acquire meaning and potential obstacles to its acquisition. This book is unique in its willingness to transcend a more secular stance and explore how one's belief in God may (...) be relevant to life's meaning. Religion and the Meaning of Life's interdisciplinary approach makes it useful to philosophers, religious studies scholars, psychologists, students, and general readers alike. The insights from this book have profound real-world applications – they can transform how readers search for meaning and, consequently, how readers see and exist in the world. (shrink)

Given that psychologists of religion as a scientific community so far have shown little interest in neurobiology, and neurobiology may become important for our field in the not too distant future, an attempt is made to present and discuss neurobiology and its conceivable interactions with psychology of religion. The long-standing debate about the philosophical grounding of the mind-body problem is recalled, as well as the scope of neurobiology and its research methods. Psychology of religion may assist (...) neurobiology by providing research data that could serve as material for constructing testable neurobiological hypotheses, data resulting, for instance, from studying an individual's perception of God and the numinous, the psychological characteristics of meditation, deep prayer, contemplation, etc. Psychology of religion could benefit from neurobiology, for assessing differing theoretical concepts regarding, for instance, religious experiences, and for constructing dynamic models of religious development. Possible roadblocks on the way to connecting psychology of religion and neurobiology are pointed out and literature for further reading is provided. (shrink)

Shifts to structurally new political formations or at times even governmental changes usually engender new representations of the past. This process generally involves the creation of official national histories or revisions to the existing narratives. These histories are ultimately tied to collective memory engineering and identity building to legitimize the new political formations and to ensure loyalty to them. Public education mostly provides a vital channel for the dissemination and the validation of the collective memory sanctioned by the ruling elite. (...) The rise of the Turkish Republic as a nation-state and the national historiography and educational system it established during the 1930s exemplify one of such cases. The consensus opinion in current scholarship argues that the early official historiography virtually circumvented the Ottoman and Islamic eras by curbing or even repealing their role by favoring strong accent on a remote pre-Islamic Turkish past. Although this view is warranted with regard to the state’s primary ideological emphasis on Turkishness, this approach at the same time misses the intricate subtleties involved in the official national narrative and potentially indicates a total exclusion or denunciation of these subjects. This article aims to assess the new national historical narrative reproduced in the new history textbooks in a more nuanced way with an exclusive concentration on the ideology, religion and history education triangulum. It aspires to unveil what it articulated about the supposedly avoided topic of the Islamic past and especially focus on the officially endorsed view of Islam as a religion. (shrink)

This ambitious, interdisciplinary book seeks to explain the origins of religion using our knowledge of the evolution of cognition. A cognitive anthropologist and psychologist, Scott Atran argues that religion is a by-product of human evolution just as the cognitive intervention, cultural selection, and historical survival of religion is an accommodation of certain existential and moral elements that have evolved in the human condition.

In this paper we will show you a part of a course “Clinical Psychology of Religion” that has been developed in the Netherlands for introducing mental health professionals in the field of clinical psychology of religion. Clinical psychology of religion applies insights from general psychology of religion to the field of the clinical psychologist. Clinical psychology of religion can be defined as that part of the psychology of religion dealing with the relation between (...) class='Hi'>religion, worldview and mental health. Like the clinical psychologist, the clinical psychologist of religion deals with psychodiagnostics and psychotherapy, but concentrates on the role religion or worldview plays in mental health problems. The relation between religion and mental health has been a subject for study since the start of the psychology of religion at the end of the last century. A number of authors have elaborated on the ways in which religion can be beneficial or detrimental to psychological health. In recent research we have found that there is a great need among psychotherapists to become better equipped in this field. (shrink)

Religious capacity is a highly elaborate, neurocognitive human trait that has a solid evolutionary foundation. This book uses a multidisciplinary approach to describe millions of years of biological innovations that eventually give rise to the modern trait and its varied expression in humanity’s many religions. The authors present a scientific model and a central thesis that the brain organs, networks, and capacities that allowed humans to survive physically also gave our species the ability to create theologies, find sustenance in religious (...) practice, and use religion to support the social group. Yet, the trait of religious capacity remains non-obligatory, like reading and mathematics. The individual can choose not to use it. The approach relies on research findings in nine disciplines, including the work of countless neuroscientists, paleoneurologists, archaeologists, cognitive scientists, and psychologists. This is a cutting-edge examination of the evolutionary origins of humanity’s interaction with the supernatural. It will be of keen interest to academics working in Religious Studies, Neuroscience, Cognitive Science, Anthropology, Evolutionary Biology, and Psychology. (shrink)

The Democratic Party government, covering the period 1950-60, is seen as one of the most important stages on the road to democracy in Turkey. The Republican People’s Party, which ruled the country from the proclamation of the republic in 1923 to the end of World War II, found itself in opposition for the first time after the 1950 elections, and thus Turkish democracy was given a first chance to stand on its own feet. This work aims to read the (...) era through the eyes of French diplomats, giving an external and disinterested perspective on DP power and the Menderes government, a critical time in the history of Turkish democracy. The study is based on the thoughts and analysis about the DP’s representation of democracy and attitudes towards opposition from 1956 to the coup on May 27, 1960 written down by the 69th and 70th French ambassadors to Turkey, Jean Paul Garnier and Henry Spitzmuller. The reports that Garnier and Spitzmuller sent to Paris contain harsh criticism of the Menderes government for its authoritarian and anti-democratic practices and for its religious policies. These criticisms provide us with important clues about the ways in which the DP transformed the fundamental principles and policies of the Atatürk era. (shrink)

How are ideas about education and democracy configured and reconfigured as they travel? Democracy and the Intersection of Religion looks at the work of John Dewey, the renowned philosopher, psychologist, and educational reformer, and the ways in which his educational ideas and democratic ideals have been configured and reconfigured, adopted, and interpreted in different historical and cultural spaces.

Due to developments in positive psychology, the theme of forgiveness has increasingly been observed in psychological studies in recent years. Forgiveness has now become one of positive psychology’s favourite topics. It is conceived as an element of religiosity and hence studies focus on the relation between forgiveness and religiosity. This study is carried out to determine the relation between the propensity to forgive and socio-demographic variables and religiosity in the case of the Turkish-Muslim sample. Furthermore, this article aims to (...) describe the relation between forgiveness, humility and pride. In order to investigate these relations, the Interpersonal Forgiveness Scale and Brief Islamic Religiosity Measure have been developed and applied to a sample of 321 people from different parts of Istanbul, Turkey. The findings show that religiosity is positively related to the propensity to forgive and negatively related to feelings of revenge. Furthermore, forgiveness is correlated positively with humility and negatively with pride. (shrink)

While religious politics have been a widely discussed topic in the social sciences in recent decades, few studies develop general explanations based on systematic and detailed comparative analysis. This article seeks to explain when and how successful religious parties rise. To that end, I comparatively analyze the politicization of German Catholicism in the second half of the nineteenth century and Turkish Islam in the post-1970 period and briefly examine the negative case of nineteenth-century German Protestantism. According to the theory (...) of revival-reaction-politicization I propose, successful religious parties rise when major religious revivals confront social counter-mobilization and state repression, provided that existing political parties do not effectively represent religious defense. The study's findings challenge the pervasive tendency to treat Christian and Islamic politics as incommensurable. (shrink)

In my comment on the article Christian Tolerance of Ambiguity I argue that we do not need an Ideological Surround Model for achieving a kind of "balanced objectivity" in the psychology of religion. In addition, I argue that the distinction between two ideological surrounds is much too simple with regard to the debates and controversies among psychologists of religion concerning the "good" theoretical concepts and empirical methods and the "evil" ones. I also formulate some problems I have (...) with the suggested Christian translation of the Budner Scale. (shrink)

This article aims to draw a theoretical framework to discuss the role of religion in utopia's appeal to transcendence in Turkish literature. This aim entails interrogating the intricate relation between utopia and religion in order to demonstrate how religious discourse functions as a transcendent organizing principle in Turkish utopian vision. The employment of religious discourse in utopia often generates problematic moments in which utopia attains a transcendent position and comes closest to its sibling term, dystopia. This (...) article seeks to identify and describe this position of transcendence in Turkish utopia by resorting to Deleuzian distinction between the two types of utopia: “utopia of transcendence,” oriented toward authoritarianism, and “utopia of immanence,” oriented toward revolution. In so doing, it will engage with three early works from the Second Constitutional Period, Ruşeni Barkın's Müslümanların Gaye-i Hayâliyesi, İsmail Gaspıralı's Darürrahat Müslümanları, and Molla Davudzade's Rüyada Terakki ve Medeniyet-i İslamiyeyi Rü‘yet. (shrink)

Some prominent figures in both sociology and the field of sociology of religion, such as Auguste Comte, Max Weber, Karl Marx, and Emile Durkheim, discussed the changes brought about by cultural, political, and economic revolutions in Continental Europe, considering the institution of religion. The issues they explored and the concepts they developed have also had an impact on the Turkish sociologists engaged in academic research outside of Continental Europe. In fact, Turkish intellectuals who experienced the Ottoman (...) Empire transformation into the Republic of Turkey found a rich area of study in the sociological outcomes of the revolution, particularly in relation to the interplay of religion and society. The accumulation of the sociology of religion discipline and methodological studies from Continental Europe to Turkey can be examined by categorizing the symbolic ideas of sociologists into three distinct periods within this framework. The purpose of this study is to address the process of institutionalization of the discipline of sociology of religion in three key phases, elucidating the conceptual frameworks and contributions made by symbolic representatives. Indeed, the examination of the institutionalization process of the discipline of sociology of religion during the Republican era holds historical significance for the field. This study is based on the views of the sociology of religion theorists in three primary phases, focusing on the preparation during the Republican era, institutionalization, and the formation of local literature. It also delves into the contributions of figures like Prens Sabahattin, Ziya Gökalp, Mümtaz Turhan, Erol Güngör, Şerif Mardin, Mehmet Taplamacıoğlu, and Ünver Günay during this process and examine the emergence of new literature in the third phase. Despite the presence of numerous sociology of religion scholars, these specific names were chosen to represent different sociological schools. The data used in this study were obtained through the documentation technique. (shrink)

This essay argues that the American psychologist and philosopher William James should be viewed in the Lutheran Reformation’s tradition because this viewpoint offers the hermeneutical key to his philosophy of religion. Though James obviously didn’t ascribe to biblical authority, he expressed the following religious sensibilities made possible by Martin Luther and his contemporaries: 1) challenge of prevailing systems, 2) anti-rationalism, 3) being pro-religious experience and dynamic belief, 4) need for a personal, caring God, and also 5) a gospel of (...) religious comfort. This essay asks, in one specifi c form, how religious concerns can hold steady over time but cause very different expressions of faith. (shrink)

This essay argues that the American psychologist and philosopher William James should be viewed in the Lutheran Reformation’s tradition because this viewpoint offers the hermeneutical key to his philosophy of religion. Though James obviously didn’t ascribe to biblical authority, he expressed the following religious sensibilities made possible by Martin Luther and his contemporaries: 1) challenge of prevailing systems, 2) anti-rationalism, 3) being pro-religious experience and dynamic belief, 4) need for a personal, caring God, and also 5) a gospel of (...) religious comfort. This essay asks, in one specific form, how religious concerns can hold steady over time but cause very different expressions of faith. (shrink)

The article concentrates on answering the main question to be addressed, as stated in its title: which psychology serves us best? In order to achieve this goal, we pursue possible answers in history of psychology of religion and its interdisciplinary relationships with its sister disciplines, anthropology of religion and religious studies, resulting with sketching a typology of the main attitudes towards conceptualising psycho-cultural interface, prevalent among psychologists: the Universalist, the Absolutist and the Relativist stances. Next chosen examples (...) from the field of applied psychology are presented, as the role of the cultural factor within the history of Diagnostic and Statistical Manual of Mental Disorders’ development is discussed alongside presenting research on the phenomenon of ‘hearing voices’, in order to show the marked way for the future – the importance of including the cultural factor in psychological research on religion. (shrink)

Since the emergence of psychology, its relation with religion has been inconsistent. Their different sources and methodologies but common aims made them close or distanced. Today these disciplines acknowledged and learned to benefit from each other. The affect of religion/spirituality on human’s lives raised the attention of psychology and required the integration of these into psychotherapy. In order to approach the psychology-religion relation via the traces of religion within psychotherapy the paper deals with the necessity, the (...) knowledge needed, the principles when integrating religious/spiritual principles and practices into psychotherapy; finally the religious traces in psychotherapy. The paper comprises few Turkish examples together with the huge body of theoretical and practical examples on the topic. These theories and practices should be important examples for Turkey. By addressing the religious traces in psychotherapy the aim of the paper is to show that the cliff between psychology and religion is in fact not that deep.SummaryIt can be argued that psychology and religion have common interests relating the well-being of individuals. There is a huge body of research that emphasizes the implementation and necessity of cultural, religious, spiritual principles in professional psychology. The proprium of these models is to integrate the client’s religious/spiritual sources into therapy. Especially religious clients benefit from therapies that define their treatment goals around their religious views. However, it must be considered that if the disorder has a biological dimension and/or is severe psychopathologic pure religious interventions will not be sufficient. This paper traces the religious/spiritual principles within psychotherapies and shows that the cliff between religion and psychology is not that deep.At different places in the world therapy is done according to western standards. However, determining mental health or disorders according to western criteria might be problematic. In societies in which religious/spiritual life is an essential part of culture, religion plays a crucial role in people’s perception of disease and treatment. In mental health, spirituality is an important and primary source for coping. Empirical studies reveal the positive outcomes of religious practices such as personal prayer, repentance, meditation, and dhikir on mental and physical health. In light of this data it becomes clear that psychotherapies should be revised socio-culturally and culturally sensitive psychotherapies that cover belief and religious practices should be developed. Another need for the integration of religion, belief, and spirituality with psychotherapy is the significant effect of these experiences on individual’s lives. With regard to the broad impact of religion, psychological interventions solely might not be sufficient to fulfill human psychological needs. As studies show, religious clients expect religious practices in treatment as well as a therapist who is open and respectful to religious principles, ready to talk about own religious beliefs, willing to integrate religious matters into therapy. To fulfill these expectations therapists, need to be trained and educated in religious/spiritual matters. Additionally, the therapist must acknowledge and be conscious about her/his own worldview, religious commitment, and spiritual life. However, the therapist needs not to be religious him/herself or share the same religion as the client. It is sufficient that the therapist is open and receptive to the client’s beliefs so that these can be used as effective sources in therapy. Spiritual psychotherapy considers spirituality as one of the main sources of clients. Thus, it might be critical when the therapist has poor knowledge about religion when the client considers it as significant. This source might be helpful for the client in coping with his/her problems and limitations. Having knowledge about the client’s religion and culture might also be important to acknowledge his/her perceptions and beliefs. Because individuals’ understanding of disease, their beliefs about reasons for mental disorders, their expectations from the health system are important factors in seeking help and choosing therapy.Therapists who decide to integrate spiritual/religious principles into psychotherapy have to adhere to some ethical principles. The source and the degree of the psychological disorder are important, too. Even though the efficacy of religious rituals and spiritual interventions are extensive in each case it has to be investigated whether religiosity/spirituality is part of the problem or the solution. Certain aspects will guide the therapist in deciding whether to integrate religiosity/spirituality into the therapy process or not. Additionally, he/she has to gather information about the client’s religious/spiritual life (spiritual anamneses) in order to choose the most appropriate religious method and intervention. Today psychotherapy deals with coping, questions about the meaning, purpose, and way of life. Actually, these are issues with which religious traditions has dealt and proposed solutions for thousands of years ago. For example, ethical principles for mental health professionals correspond to those of religious teachings. The attitudes and the type of relationship recommended by the client-centered approach are also commended by religious teachings for all human relations. Beginning with the 1960’s an increasing interest in Buddhist teachings is observable among psychotherapists. Mental exercises (especially meditation) cause transformations in the self-perception and lead to enduring changes in consciousness. Religions such as Islam, Judaism, and Buddhism recommend meditation technics like contemplation, dhikr, and yoga. Confession in the Catholic Church has similarities with psychotherapeutic catharsis. Many cultures own one kind of forgiveness rituals of confessions. As studies report people benefit from these rituals. Forgiveness is a multifaceted issue with psychological and spiritual dimensions and involves cognitive, emotional, relational, and spiritual processes. Research indicates the religious and psychological functions of forgiveness. Many subjects such as personal prayer, hope, empathy, love, and tolerance are common issues of both, psychotherapy and religion/spirituality. Different psychotherapeutic approaches and especially positive psychology integrate these values that are valued by religion/spirituality into their theories and practices.In conclusion, the cliff between psychology and religion/spirituality is not that deep at it seems at first sight. They have many subjects in common. Individuals turn to religion and spirituality in times of crises. This makes it inevitable to include religion and spirituality into the therapeutic process. Because religions provide ways of coping, hope, and meaning in difficult times. This fact is recognized and accepted abroad and lead to the religious/spiritual psychotherapy movement, which will hopefully an inspiration for Turkish psychology as well. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Bridge From Analysis to Action:Psychodynamic Analyses of Religion and Michael S. Hogue's American ImmanenceAJ Turner (bio)I. IntroductionThe purpose of this essay is to work constructively with Michael S. Hogue's groundbreaking American Immanence: Democracy for an Uncertain World to demonstrate how psychodynamic analyses of religion are essential theoretical allies in the fight for resilient democracy. The "revolution in mind"1 that psychodynamic approaches contribute, especially in their analyses (...) of religion, both complements and complicates socio-political theory as a whole. In the improvisational spirit of "yes-and," the goal here is not to identify and decry the failures and shortcomings of Hogue's theopolitical vision but rather to inspire the recovery of a sibling discourse—a kind of "rebirth of a forgotten alternative"2—that also draws deeply from the American immanental tradition in order to add psychodynamic depth to Hogue's timely and important analysis. Psychodynamic theories of religion shed light on how symbolic identifications, including and especially ultimate concerns, structure personal and collective experience. By engaging religion and theology sympathetically, constructively, and creatively, theorists such as Rollo May, Gordon Allport, Karen Horney, Erich Fromm, and Ernest Becker departed from the skepticism, reductionism, and dismissal that characterized psychoanalytic analyses of religion in the wake of Freud.3 Each of these figures, and especially Becker whose work will be a focus in this essay, are noteworthy interlocutors for extending Hogue's theopolitical theorizing of resilient democracy, particularly in how they drew unique inspiration from the American immanental tradition [End Page 44] in their social analyses. In this respect, they provide a more robust theorization of the psychosocial conditions of the associational ethos needed to connect Hogue's conception of resilient democracy with forms of agonistic organization and democratic activism. Briefly stated, psychodynamic approaches are a helpful bridge for connecting these proposals to strategies of organization, their impediments, and collective action.In this way, both psychodynamic analyses of religion and Hogue's theopolitical innovation insist that no revolutionary political change is possible, and certainly not of the kind or scale needed to counter our wickedly entangled global crises, without a deep engagement with theological imaginaries. They differ, however, in their theoretical aims. Whereas Hogue compellingly argues for the political upshot of a theology deriving from the American immanental tradition, psychodynamic analysts of religion focus on the function of ultimate concerns in individual and collective life. In other words, American Immanence rests on a methodology of analyzing the philosophical and theological assumptions that have contributed to our climate crises and then presenting clear and compelling articulation of an alternative paradigm meant to open up new ways of being. In contrast psychodynamic analyses leverage conceptual clarity of psychic reality for the fundamentally therapeutic aim of transformation. At their best, both approaches share what could be called an etiological orientation to ontological questions in order to provide liberative alternatives through rational understanding and clarification, but the terrain, and thus the problems they hope to mitigate in their analyses are focused differently. Extending the visual metaphor, they are different lenses highlighting different areas of the same landscape. Furthermore, it must be said that neither are sufficient in themselves, but the psychodynamic theorists of religion to be highlighted in this essay share deeply with Hogue's heading in American Immanence.II. A Problematic AssumptionIn emphasizing and attempting to explain4 the role of non-rational processes in the both individual and social processes of perception and organization of experience, psychodynamic theories confound a widely held and problematic assumption that the triumph of rational analysis is the hallmark for building the society to which we should aspire. Political theory in general, [End Page 45] especially as it has taken its cues from a rationalist legacy about the inherently liberating force of Reason, has been weighted toward an assumption that its task of exposing the mystifications of power would suffice in inspiring more "rational" and therefore necessarily equitable social organization. This speaks to the longstanding socio-political interest in "consciousness raising" tactics, which are often meant to dispel "false consciousness." It even comes across in the emphases of Deweyan pragmatists on education. Psychologists of all stripes point out that this approach... (shrink)

The aim of this study is to develop a valid and reliable measurement tool for determining students' spiritual health and life orientation. For this purpose, the Spiritual Health and Life-Orientation Measure (SHALOM) inventory developed by Fisher (2010) is adapted to Turkish. The adaptation study was carried out on 1591 high school students in three study groups studying in Ankara and Muş. The original English measure consisting of four dimensions and twenty items was translated into Turkish, factor analysis, validity (...) and reliability tests were conducted on the sampling data. As a result of the study, the Turkish-adapted inventory consists of four dimensions (personal, social, environmental and transcendental) which resemble the original inventory. In addition, internal consistency coefficients of the inventory dimensions were in perfect harmony with the original inventory and served the purpose of the scale. In Conclusion The Turkish adaptation of the SHALOM Inventory can be used in different disciplines of psychology, educational sciences, and social sciences. Summary: The concept of religion, which is an important dynamic and carrier of the social field, has gone into a double distinction since the second half of the 18th century; the concept of spirituality has begun to be refined from the concept of religion. The concepts of religion and spirituality are very difficult to define; While the concept of religion focuses ideology and rules of belief, spirituality centers on individual experiences and interrelationships that extend religion. For this reason, different spirituality and religion definitions are made from different perspectives and different spirituality scales were developed within this framework. However, the results of these studies differ significantly from each other; this means that spirituality was defined and conceptualized based on the scale that was used. Early period studies on spirituality mostly focus on religion, health, psychology and work life. In these studies, after defining the concept of spirituality; the relationship between the concept and health, religion, psychology and business life or necessity for human life is discussed. In the West, until the 1950s, the concepts of religion and spirituality were used interrelated. However, today these two concepts are almost completely separated from each other.Literature consists of numerous inventory development studies to measure spirituality. The fact that the inventory works based on different conceptual foundations makes it difficult to draw a general, meaningful and consistent conclusion about spiritual health and life orientation. Furthermore, spirituality measurements reflecting the religion and values ​​of a particular culture cannot be comprehensive or universal. At this point, Fisher criticizes the measurement tools developed for the purpose of measuring spirituality: in terms of "mixing religion and spirituality", "relying on the world of values", "not taking into account cultural differences", "and questioning only the mystical/spiritual experience". As a result, it can be said that no measurement developed in the conceptual structure of the West does not take into account the cultural flexibility and accept its spiritual values as universal or prevalent.The SHALOM inventory developed by Fisher, which adapted to the Turkish culture in present study, is based on four basic (individual, social, environmental and transcendent) areas that constitute the world of interpersonal relationship. In this study, spirituality, as in Fisher's work, emphasizes the interaction with certain concepts of different intensities that are considered as independent from religion and above religions. In this context, the concept of spirituality communicates with one's personal space, social position, nature, and transcendental power. This adaptation study will provide useful information and comments on the students' spiritual health levels. This is the most important motive behind the idea of adapting the SHALOM inventory developed by Fisher to the Turkish culture. In addition, by adapting the SHALOM inventory, which is emphasized to have cultural flexibility and adapted to different languages, a new and different measurement tool will be available to understand the nature of the concept of spirituality.This research was carried out to adapt the inventory of Spiritual Health and Life Orientation scale developed for students to Turkish culture. This inventory adaptation study was performed with the data collected from three working groups in Ankara and Muş provinces and 1591 high school students. The first study group was carried out with 414, the second study group with 788, and the third group with 389 high school students. While the data collected from 414 students were used for Exploratory Factor Analysis (AFA) analysis, data collected from 788 students were used for Confirmatory Factor Analysis (CFA). In addition, 389 students were used to determine the criterion validity of the inventory. The original language of the SHALOM inventory, which is intended to be adapted into Turkish, is English, and translation studies are conducted separately by three linguistic experts who know the grammar and semantic characteristics of both languages. After the translation studies, the scale was applied to the sampling group and AFA was performed on the sample data. The AFA results showed that a factor roof resembling the original inventory was formed. Determining factors are given appropriate names (personal, enviromental, social and transcendental) by taking into consideration the theoretical names and the dimension names in the original form of the SHALOM. The structure was confirmed by DFA, and as a result of the DFA, X2/sd (1.72) ratio and IFI (0.96) fit indicator was found to be the appropiate fit for the model tested. As a result, it is understood that the Spiritual Health and Life Orientation Inventory consists of four dimensions as in the original inventory, the internal consistency coefficients of the inventory dimensions are in harmony with the original inventory and serve the purpose of the scale. In conclusion the Turkish adaptation of the SHALOM Inventory can be used in different disciplines of psychology, educational sciences, and social sciences. Spirituality should not only be defined within the framework of Western theories, but the nature and likelihood of the spirituality predicted by Islam should be discussed. Moreover, the types and dimensions of Islamic spirituality should be determined by taking into account the cultural subjectivity of an Islamic character. In the study of spirituality, the human model which modernity presents universally should not be accepted as the only truth. It should be tried to develop human models that come from Islamic culture and history and which are specific to us and define us. This should be taken into account not only in mental health / religious studies, but also in psychology of religion in general. In addition, culture-specificity should be given importance, and the experience gained from the cultural accumulation developed by the Turkish civilization with the Islamic doctrine should lead to the studies of spirituality. In this respect, this study aims to adapt the value and spiritual orientation of a different culture to Turkish culture, but it is problematic to construct the concept with Western values. Although Western values are similar to Islamic values and principles, it is envisaged that it may be difficult to measure the concept of spirituality in practice. (shrink)

This volume focuses on the American philosopher and psychologist William James and his engagements with European thought, together with the multidisciplinary reception of his work on both sides of the Atlantic since his death. James participated in transatlantic conversations in science, philosophy, psychology, religion, ethics, and literature.

Totemism, a topic that fascinated and then was summarily dismissed by anthropologists, has been resurrected by evolutionary psychologists' recent attempts to explain religion. New approaches to religion are all based on the assumption that religious behavior is the result of evolved psychological mechanisms. We focus on two aspects of Totemism that may present challenges to this view. First, if religious behavior is simply the result of evolved psychological mechanisms, would it not spring forth anew each generation from (...) an individual's psychological mechanisms? Yet, Australian Totemism, like other forms of Totemism, is profoundly traditional, copied by one generation from the prior ones for hundreds of generations. Regardless of personal inclinations, individuals are obligated to participate. Second, it is problematic to assume that all practitioners of Totemism actually believe their religious claims. We propose an alternative explanation that accounts for the persistence of Totemism and that does not rely on an assumption that its practitioners are preliterate or naive because they have strange beliefs. We focus on Totemism as a cultural mechanism aimed at building and sustaining social relationships among close and distant kinsmen. (shrink)

Turkish culture is based on tolerance, the product of the unique Islam–Turkish synthesis. This synthesis is crucial today for a more balanced perception of Islam because it opposes extremism and the terror that is associated with it. The Turkish–Ottoman Empire followed earlier traditions and set up a system based on tolerance towards its ethnically diverse subjects. It was due to this exceptional system assuring stability and freedom of conscience that the Empire was able to hold together people (...) of different religions, languages and races, and to protect and preserve different cultures and languages. This tradition of tolerance and harmony lives on in modern Turkey. Although today there are bound to be certain misinterpretations of Islam, the majority of Turks firmly oppose intolerance and terrorism. (shrink)

Explores deep sleep (susupti), one of the three states of consciousness in Advaita Vedanta, and the major role it plays in this philosophy.

Intrinsic religiosity drives ethical consumer behavior; however, previous studies regarding this connection are limited solely to a Christian cultural context. This comparative study instead includes Christian Consumers from Germany and Moslem Consumers from Turkey to determine if a specific religious community moderates the connection between intrinsic religiosity and consumer ethics. The results show that Consumers in the Turkish, Moslem subsample, exhibit an even stronger connection between religiosity and ethical consumer behavior than Consumers from the German, Christian subsample.

There is an inevitable interaction between Arabic and Turkish as word transitions occur in every language. One of the common examples of this exchange between Arabic and Turkish is the word ikhtilāf (conflict).However, it is not possible to say that the bilingual partnership about this word is meaningful. Because this word expresses the meaning of opposition, contradiction, diversity, separation of opinion between two persons or groups, opposing attitude and contradictory attitude in Arabic, all of these meanings are not (...) transferred into Turkish.In other words, the word ikhtilāf’s meaning is narrowed during its transition into Turkish. In fact, the word is almost fixed in Turkish as “the separation of opinion between two persons or groups”. This difference in the meaning of the language between the two languages ​​of the contradiction must not be construed and interpreted as “controversy” or “disagreeing” at every passing moment of the word. Because in some verses this situation can be a wrong choice.Differences in interpretation in tafsir and translation errors are the most obvious indication of this possibility. Therefore, it should be considered that the use and meaning of the word may be changed according to the text. SummaryWords and concepts are the most important tools for people to share with their interlocutors both in oral communication and in writing. Because the meaning of the preferred word and concept directly affects the increase or decrease of the power of the message to be given. So, the choice of word and concept are important in the spoken word and the used word. However, despite this importance, people are not entirely free in word selection. This is because there is no vocabulary to express everything separately. So, the words are limited, and the objects named through them are unlimited. This led people use some words that have more than one meaning, which also explains the emergence of the concept of polysemy.Polysemy is a phenomenon seen in Arabic as well as in many languages. Since the Qur'ān, which contains the messages of Allah to humanity, is in Arabic, there are many words that have two or more meanings. This situation should be taken into account to understand the Qur'ān and its context when determining the meaning of such words. Revealing all potential meanings of qur’ānic expressions is important to convey the intended meaning. In other words, the inability to detect the correct meaning of the word or to ignore the fact that it is very meaningful makes some comprehension problems inevitable.One of the words in this context that have the problem of understanding is the concept ikhtilāf(Conflict). This concept, which is used 51 times in 45 verses in different ways, does not mean the same meaning wherever it is used. It is used in more than one meaning depending on the context in which it is located. The change and diversity that points to the power of Allah, the conflict, the separation of thought and behaviour between the two groups, and the unilateral opposition attitude of a person or group are the meanings of this concept. There is no significant difference in the tafsirs of these meanings regarding the meanings of change, diversity, and contradiction. The differences seen in the exegesis (tafsīr) are in the way that the same meaning is mostly stated in a different way. This situation in the tafsirs was reflected to Turkish translations of the Qur'ān on the meaning of the concept and it was translated correctly in general. This shows that the context of determining the meaning of the concept is taken into account and that the polysemy of the concept is not an important problem in the meaning of “change,” “diversity” and “contradiction.”One of the most important meanings of the concept of ikhtilāf(Conflict) is the difference of thought and behaviour between two people or groups. In this sense, the concept has two subjects and refers to the situation of these two subjects against each other. This meaning, which we see more in the use of the concept as verb, refers to the conflict and contradiction of the different thoughts and attitudes that people have to against others they face because of their personal characteristics and ideology. In this sense, ikhtilāf(Conflict) among the sides reflects a negative situation without the possibility of finding the ground and the middle way. In the verses where the concept is used in this sense, there are also elements that indicate the difference of opinion between the two subjects, such as bayna(between) preposition, the believing-disbeliever comparison. The concept has been translated into Turkish with this sense in the Qur'ān. Its meanings of conflict, conflict and conflict are also used in Turkish. Therefore, it is possible to say that this meaning has a common meaning between Arabic and Turkish. Therefore, meanings of the concept such as conflict, disagreement, etc. in Turkish translations of the Qur'an are enough to reflect the meaning of the verses in this context. So, it is possible to say that in meaning of the concept does not have a problem of understanding and interpreting in general.The concept of ikhtilāf(Conflict) is also used to counter and oppose to a thought or belief in the Qur’an except for the general meaning of the above. With this meaning we encounter in the usage of ikhtalafaand mukhtalifin this sense, it is not only the mutual attitude of the two sides but the dissident, against and opposing attitude of one side towards the other. As such, the concept reflects an action of "one subject". As in the case of conflict between the two sides, there is a negative and undesirable situation in this usage. Because in the verses where the concept is used in this sense, the contradictions, and attitudes of the unbelievers about the faith revealed by Allah, religion, the book, and the prophet are generally explained. However, this meaning of the concept has not been translated into Turkish. In other words, there is no meaning in the word ikhtilāf(Conflict) used in Turkish. Therefore, there is no exact equivalence between Turkish and Arabic regarding this meaning of the word. For this reason, translations in the form of “conflict,” “dispute” for use in this sense are insufficient to reflect the meaning of it. Because, in these translations, the contraction of the concept which was experienced in the transition from Arabic to Turkish was not observed. This causes the misunderstandings of the verses in which this concept exists.The concept of ikhtilāf(Conflict) refers to the differences of tafsir in the verses that express the opposing attitude of a person or group as with other polysemy concepts, this concept also points to the need to be careful. Instead of giving the same meaning in every passage of such polysemy concepts, it is necessary to determine the correct meaning according to the context of the unity of the verse and its context. The same sensitivity should be taken into consideration in translating the concept into Turkish. So, while translating the concept passed in Turkish by narrowing, that accepting it is true in both languages and transferring to Turkish according to it is insufficient to reflect the meaning referred in the verse. (shrink)

Psychologists' emerging interest in spirituality and religion as well as the relevance of each phenomenon to issues of psychological importance requires an understanding of the fundamental characteristics of each construct. On the basis of both historical considerations and a limited but growing empirical literature, we caution against viewing spirituality and religiousness as incompatible and suggest that the common tendency to polarize the terms simply as individual vs. institutional or ′good′ vs. ′bad′ is not fruitful for future research. Also (...) cautioning against the use of restrictive, narrow definitions or overly broad definitions that can rob either construct of its distinctive characteristics, we propose a set of criteria that recognizes the constructs' conceptual similarities and dissimilarities. Rather than trying to force new and likely unsuccessful definitions, we offer these criteria as benchmarks for judging the value of existing definitions. (shrink)

Institutional religious structures are the most damaged in an industrialized society, and in postmodern times, instead of rectifying these harms in religious structures, the individual’s quest for meaning is becoming more and more unstable by various religious groups, new religious movements, or the blows of an aggressively and persistently secularist world. Even instability or the possibility of reduction in their field of power has given institutional religions sufficient reason to intensify their efforts to preserve their normative measurements and to protect (...) their existing allies with an attempt to return to their old glorious days, driven by utopian optimism. However, among these movements which are institutional religions with their normative structures, settled organizations, experiences dating back to ancient times and followers reaching up to billions, pure and non-political religious and energetic groups that claim to meet the expectations of millennium or the phenomenon of deism and atheism claiming secular and superficial answers to individual’s postmodern search of meaning. The question of which one will be victorious in this field of battle has not been able to be answered yet. Probably, it will be the correct analysis of target group, convenience of methods to reach the receiver and the opponents’ relative endurance in this global war in a market, which is liable to the capitalist market conditions to the end to determine the result. It is essential that Islamic societies prepare for a healthy future with their own and objective evaluations in order to survive in this struggle. The study, using literature review and meta-synthesis methods, aims to make inferences about the future of perceptions of religiosity in Islamic societies. (shrink)