Women generally report greater religiosity and justify morally debatable behaviors less than men. This study examined if personal religiosity mediates the relationship of gender and justification of different types of morally debatable behaviors across societies with diverse religious heritages. We also explored how a society’s endorsement of preferred qualities in the socialization of children would moderate the links between personal religiosity and justification of morally debatable types of behavior. Using the World Values Survey Wave 7 (...) data (47 societies; 66,992 respondents), we identified three types of justifiable behaviors, namely, behaviors threatening human life and family values, dishonest-illegal, and interpersonally violent behaviors. Controlling for age and education, women scored higher in personal religiosity and justified dishonest-illegal and interpersonally violent behaviors less than men, but behaviors threatening human life and family values more than men. Personal religiosity only partially mediated the link between gender and the justification of behaviors threatening human life and family values, indicating that factors other than personal religiosity account for gender differences in justifying types of morally defensible behavior. The linkage strengths of personal religiosity to behaviors threatening human life and family values and dishonest-illegal behaviors were moderated by societal endorsement of preferred qualities in the socialization of children. Thus, both gender and the socialization of a society’s human capital impact on how different types of morally debatable behaviors are justified around the world. Possible explanations for these results are offered and future research directions suggested. (shrink)

The Hispanic masculinity style may be “machismo” or “caballeros”, but is unknown among Hispanic clergy. Using a U.S. on-line survey database, Hispanic and non-Hispanic Catholic deacons self-reported religiosity and personality traits. Hispanic and non-Hispanic deacons reported similar depth on religious beliefs, but non-Hispanic, compared to Hispanic, deacons claimed higher interpersonal religious commitment and a spiritual transcendence of connectedness to others. On the HEXACO-60, Hispanic, compared to non-Hispanic, deacons reported significantly higher emotional traits and lower extraversion traits. Furthermore, Hispanic deacons (...) reported higher fearfulness and sociability and lower boldness facets, compared to non-Hispanic deacons. These results were independent of the ethnic composition of the parish community. Results suggest that Hispanic deacons may reflect “caballeros” masculinity-caring for others and sensitive to their emotional needs while socially outgoing. (shrink)

Business ethics has become a very important concern in global business and understanding the effects of various factors on ethical judgments continues to attract research and practitioner attention. Using the Multidimensional Ethics Scale with its five generally accepted philosophical constructs, and vignettes developed by Cohen et al., current study investigates the relationship between cultural values, personality, religiosity and the ethical sensitivity of business students. We focus on a rapidly emerging country, Turkey, whose economic environment is similar to that of (...) the most Western nations but with a significantly different background and cultural values. Data for the study is collected from a major university in the southeastern Turkey. Although some significant relationships are identified between ethical sensitivity and cultural values and personality, our study findings confirm that MES dimensions had the highest influence on ethical sensitivity levels of business students. (shrink)

Peer reporting is a specific form of whistelblowing in which an individual discloses the wrongdoing of a peer. Previous studies have examined situational variables thought to influence a person's decision to report the wrongdoing of a peer. The present study looked at peer reporting from the individual level. Five hypotheses were developed concerning the relationships between (1) religiosity and ethical ideology, (2) ethical ideology and ethical judgments about peer reporting, and (3) ethical judgments and intentions to report peer wrongdoing.Subjects (...) read a vignette concerning academic cheating, and were asked to respond to a question-naire concerning the vignette. Data were analyzed using structural equation methodology. (shrink)

Although there has been considerable theoretical support outlining a positive relationship between religiosity and voluntary simplicity, there is limited empirical evidence validating this relationship. This study examines the relationships among religious orientations :432–443, 1967) and voluntary simplicity in a sample of Australian consumers. The results demonstrate that intrinsic religiosity is positively related to voluntary simplicity; however, there is no relationship between extrinsic religiosity and voluntary simplicity. Furthermore, this research investigates the processes through which intrinsic religiosity affects (...) voluntary simplicity. The relationship between intrinsic religiosity and voluntary simplicity is sequentially mediated by communal/personal well-being and environmental well-being. The findings not only identify a prosocial role of intrinsic religiosity in motivating voluntary simplicity, but also indicate that secular pursuits that enhance communal/personal well-being and environmental well-being may also motivate voluntary simplicity. (shrink)

A major focus of attention in psychology has been on the consequences and determinants of well-being. Religiosity and personality have both been shown to predict mental health and well-being, but the two predictors have not often been investigated together. In 4 studies involving 7 surveys in various social and religious contexts, the relations among well-being, religious orientation, and personality factors were studied. Results showed that Extraversion was the single strongest correlate of higher levels of subjective and psychological well-being. (...) class='Hi'>Religiosity had null or weak positive relationships with well-being, and managed to explain variance in some aspects of positive functioning beyond personality factors. The null or week relationship of religiosity with well-being beyond personality was consistent across the HEXACO and the Big Five models of personality structure. It has been suggested that religion is relatively more important for eudaimonic than for hedonic way of living. (shrink)

In this article "The antinomy "man-woman" in the personal perspective of the formation of the individual religiosity of the Orthodox believer" by Anna Kulagina-Stadnychenko explores the antinomy of the phenomenon of "manwoman" from the point of view of theology and secular science, examines the peculiarities of its functioning at the level of individual religiosity of the Orthodox believer and in the Ukrainian context. Attention is drawn to several challenges that have always been the cornerstone of the collision (...) of alternative thoughts in solving the antinomy "man-woman." The significance of the latter for the Orthodox believer in view of finding the meaning of life, which is due to awareness of the individual finale of the person. It is shown that the category of reciprocity remains universal for the phenomenological understanding of the meaning of gender. However, unlike secular approaches, apologists of Christianity prefer to talk about the formation of gender identity, and not to look for differences between sexes. Instead, a scientific approach clearly distinguishes the gender identities. It was investigated that the distribution of gender roles is significantly influenced by cultural and religious traditions. Regarding the influence of Orthodoxy on the solution of antinomy "man - woman" in the formation of the individual religious faith of a believer in Ukraine, here the author defines certain features. Finally, it is argued that religious pluralism, the temporary integration of certain parts of Ukraine into other Western European states, led to the inclusion of different ideological models into the individual religiosity of an Orthodox believer, practically made it impossible for a strict patriarchal dependence, and thus, reduced the relationship between "man-woman" through more partnerships. (shrink)

The present research investigates the relation between the religiosity dimensions which Wulff described and both moral attitudes and moral competence. The Post-Critical Belief scale was used as a measure of Wulff's religiosity dimensions, and the Moral Judgment Test was used to measure both moral attitudes and moral competence. Results from an adolescent sample , a student sample and a sample of adults affiliated to the Roman Catholic Church suggest, that, whereas the Literal vs. Symbolic dimension shows substantial relations (...) with moral attitudes and moral competence, the Exclusion vs. Inclusion of Transcendence dimension is unrelated to both of them. This suggests that there is no intrinsic relationship between religiosity and morality. However, results also suggest that religiously affiliated persons, in general, exhibit low moral competence. The content of the moral dilemmas that were presented cannot account for this. (shrink)

In recent years, researchers have paid special attention to religiosity and the practice of religious beliefs. If people put religiosity at the forefront of their affairs and maintain the roots of religion in various aspects of work and family life, they will see God present and watchful in doing all things, and the result of such a vision will be the successful performance of deeds and walking the path of perfection. Having a heartfelt belief in the value of (...) work and adhering to it will result in a greater desire to work. Religiosity is a variable that can be related to job variables. In addition, it can play an important role in the behaviours of employees. In Islam, work is a virtue and is necessary to balance the personal and social life of the individual. Given the importance of this issue, the present study aimed to evaluate the relationship between Islamic religiosity and job satisfaction of Muslim teachers in Malaysia. In total, 2200 Muslim teachers of Kuala Lumpur and Penang were selected for the study by simple random sampling. Data were collected by using standard questionnaires and analysed by Pearson's correlation coefficient in Statistical Package for the Social Sciences (SPSS). According to the results, there was a significant and positive relationship between teachers' Islamic religiosity and job satisfaction as P = 0.784 and T = 0.000 which was less than the Sig level of 0.05. CONTRIBUTION: According to Islamic teachings, working for a Muslim is like worship. Based on the findings of this research, teachers with higher Islamic religiosity enjoy higher job satisfaction. (shrink)

Introduction: The high degree of religious/spiritual involvement that brings meaning and purpose to a patients’ life, especially when they are weakened by pain, is among the various reasons to consider the spiritual dimension in clinical practice. This involvement may influence medical decisions and, therefore, should be identified in the medical history of a patient.Objective: To verify the opinion of undergraduate medical students of the Paulista School of Medicine – Federal University of São Paulo regarding the use of a patient’s Spirituality/ (...) class='Hi'>Religiosity as a therapeutic resource in clinical practice.Method: Quantitative approach of the transversal analytical observational type. The sample was composed of academics’ medical program, from the first to the sixth year, regularly enrolled in 2017. Data collection was performed with a standardized questionnaire divided into three sections: sociodemographic profile; Duke University Religious Index; Spirituality/Religiosity in the clinical and academic context.Results: Participated in the survey 72% of the enrolled students, of which 61.4% had religious affiliation, 26.2% declared themselves agnostic and 12.4% atheists. All of them proposed to answer questions about the insertion of Spirituality/Religiosity in the patient care process. Through the Duke Religiosity Index, we evaluated the importance of religiosity in the student’s personal life and the pertinence of religiosity as a therapeutic insertion for medical treatment. Regarding the clinical and academic context, most participants considered relevant the proposition of didactic-pedagogical actions in medical education related to the spiritual dimension of the patient.Conclusion: We conclude, through our research, that the insertion of the Spirituality/Religiosity of the patient as a therapeutic resource in clinical practice is feasible for most undergraduate students in Medicine of the Escola Paulista de Medicina – Universidade Federal de São Paulo. The result of the research, although it shows only the opinion of medical students at a Brazilian university, indicates that Spirituality/Religiosity is already part of the contemporary medical universe. (shrink)

ABSTRACTResearchers have suggested that religious individuals engage primarily in intuitive over analytic processing. We investigated a connection between specific aspects of religiosity and the attribution of causation to social and physical events. College undergraduates completed measures of religiosity online and were asked to determine the causes of events that varied in type, outcome, and likelihood, as well as the personality characteristics of the protagonist. Individuals with greater intrinsic religious orientation, fundamentalism, who viewed God as loving, who were more (...) dogmatic, and had an external locus of control were more likely to attribute supernatural phenomena to events compared to those lower in those traits. Supernatural causation was invoked more often when the character of the protagonist and the outcome of social event matched in valence than when they did not match. Individuals low and high in religiosity.. (shrink)

Within a German sample, the current cross-sectional questionnaire study conducts interreligious and interdenominational comparisons between Catholics, Protestants, free-church Protestants, Bahá’ís, Muslims, Spiritualists, i.e., religiously unaffiliated persons who label themselves as “spiritual,” and religious/spiritual “nones.” The comparisons refer to self-ratings of religiosity and spirituality, centrality of religiosity, as assessed by the Centrality of Religiosity Scale, and God concepts. The study is largely exploratory in nature, but also aims at identifying contexts of faith in which the term “spiritual” is (...) typically used as a self-description. The results show that only Spiritualists and free-church Protestants substantially label themselves as “spiritual.” However, they differ in many respects from each other, thus representing two distinct contexts of faith. The results further reveal a medium position of Catholics and Protestants in between the other subgroups, commonalities as well as specific differences between free-church Protestants, Bahá’ís, and Muslims, and some religious/spiritual approaches even within the “nones.”. (shrink)

The aim of this study, which is a field reseach, is to determine the level of religiosity and subjective well-being (SWB) of patients with chronic renal failure who are receiving hemodialysis treatment with a descriptive approach and by using socio-psychological methods and to try to determine the relationship between their religiosity and subjective well-being. The sample of the study consists of 205 individuals who were determined by stratified random sampling method from the patients treated in Turkish Ministry of (...) Health, Hitit University Çorum Erol Olçok Training and Research Hospital and Çorum District Dialysis Units. 54.1% (n=111) of the participants are males and 45.9% (n=94) are females. Data was collected via a “Religiosity Inventory”, developed by Kula, and “Subjective Well-Being Scale”, developed by Dost, to determine participants’ religiosity and subjective well-being as well as a personal information form to determine demographic characteristics. Statistical analysis of the data showed significant differences and relationships between demographic variables, religiosity, and subjective well-being. Moreover, a statistically significant relationship between the levels of religiousness and subjective well-being of the participants was found and that religiosity accounts for 31.9% of subjective well-being variance. The findings of the study show that the major hypotheses and sub-hypotheses have statistically been validated and that religiosity is a significant and important predictor of subjective well-being.Summary: Throughout history, existential questions and the answers sought for these questions have remained important for human beings. Human beings have always wondered about life, meaning of life, death, after death and pursued meaning systems that will satisfy this curiosity. While various thinkers and philosophers put forward opinions about the secrets of life; religion has presented the transcendent dimension to the individual as a source of meaning. Thus, the individual has found the definitive answer to many of his questions about existence in religion, and this sense of certainty has contributed positively to his psychological well-being. However, human beings may also face disasters, diseases or adversities in the natural flow of life and sometimes unexpectedly, such situations make them desperate. Desperation creates a feeling of loneliness in the person and this can trigger a sense of meaninglessness for him. The feeling of vacuum in the inner world of the individual who struggles with difficulty or the sense of meaninglessness somehow affects his subjective well-being.From this perspective the subject of the study is the effect of religiosity levels on subjective well-being of individuals who are struggling with chronic renal failure and have experienced a compelling treatment process such as hemodialysis. The aim of this study is to determine the level of religiosity and subjective well-being of these patients. The sample of the study consists of 205 individuals who were determined by stratified random sampling method from the patients treated in Turkish Ministry of Health, Hitit University Çorum Erol Olçok Training and Research Hospital and Çorum District Dialysis Units.The major hypothesis of the study is “The religiosity levels of hemodialysis patients have a significant effect on their subjective well-being.” Further sub-hypotheses are as follows: 1. Women’s religiosity is higher than men’s. 2. There is a significant relationship between the perception of subjective happiness and religiosity levels of the participants. The subjective happiness perception levels of the individuals with high religiosity scores are also high. 3. There is no significant difference between the SWB levels of the participants according to gender variable. 4. There is a significant relationship between the perception of subjective religiosity and SWB levels of participants. According to this; subjective well-being increases as the person’s self-religious perception levels increase.5. There is a significant positive relationship between the religiosity scores of the participants and SWB scores. 6. Religiosity is a significant predictor of subjective well-being. Thus; the SWB level is expected to increase as the religiosity scores increase.The data of the study was obtained by using Personal Information Form prepared by the researcher, Kula’s Religiosity Inventory and Dost’s Subjective Well-Being Scale. The study was conducted in hospitals. After getting the necessary legal permissions and consent of the patients, the patients were informed about the study and the study was conducted on a voluntary basis. The questionnaires were applied by the researcher in person through face-to-face interviews with patients in hospitals, sometimes on weekdays and sometimes on Saturdays. Together with the physician of the hemodialysis unit, district hospitals were visited to reach the target group receiving treatment in these districts.In accordance with the relational screening model, the data of the study was analyzed with SPSS 16.0 package program. The mean (x̄) and standard deviation (ss) scores of the Religiosity Inventory and Subjective Well-Being Scale were calculated according to independent variables and tables were created. The significance of the difference between the two means obtained from two independent sample groups was determined by independent samples t-test for independent samples. One-way Varayns analysis (ANOVA) was used to test hypotheses about whether there was a difference between the means of more than two sample groups. In case of significant differences between means, LSD test and Tamhane’s T2 test from post-hoc multiple comparison tests were usedand the direction of the differences were determined as such. To determine the relationship between two continuous variables, religiosity and subjective well-being, Pearson Moments Correlation Analysis technique was used, and Simple Linear Regression analysis was performed to determine how much religiosity explains the changes observed in the dependent variable. The significance of the obtained statistics was tested at 0.05 level and bidirectional and the analysis values were presented in sequential tables in accordance with the purpose of the research. It is possible to summarize the findings of the study as follows:• 45.9% (n=94) of the sample are women and 54.1% (n=111) are men. According to subjective evaluations, 55.6% of the sample considers themselves as happy and very happy and 79.5% defines themselves as religious and very religious. According to the findings, subjective religiosity perception is higher in patients than subjective happiness perception. • The sample group has a high level of religiosity ( x̄ =4,3713).• There is a significant difference between gender and general religiosity (t=2,933; p=,004; p 0.05). However there is a difference in the SWB averages of male and female participants, women scored higher (x̄=3,8309) in SWB than men (x̄=3,7135). • A significant relationship has been found between subjective religiosity perception and SWB level of the sample (F=12,345; p=,000, p<0.05). SWB levels increased with increasing subjective religiosity. Further, there is a significant relationship between “slightly religious” (x̄=3,3439), “religious” (x̄=3,7737) and “very religious” (x̄=4,1363) groups and SWB level. There is also a steady increase in the mean scores of SWB from “not at all religious” to “very religious”. • A positive and moderately significant relationship has been found between general religiosity and general SWB (r=,565, p<0.01). • According to the results of regression analysis to determine whether total religiosity in HD patients is a significant predictor of subjective well-being; religiosity explaines 31.9% of the variance in subjective well-being. This result shows that one of the important determinants of SWB in HD patients is religiousness. Religiosity is a significant and important predictor of subjective well-being, and increased religiosity directly affects the SWB levels of HD patients. In addition, the basic hypothesis and sub-hypotheses were validated statistically at the end of the study. (shrink)

This study examines retail investors’ trading behaviour and its determinants in the Indonesian _Shari’ah_ stock market by mainly focusing on the religious practice-related factors in the form of _sadaqah_ or charitable giving on individual investors’ trading behaviour. Contextually, the Islamic moral economy (IME) assumes a direct relationship between religiosity and _sadaqah_ giving due to the _falah_ (salvation) oriented individual objective function, which can be reached through doing _ihsan_ (beneficence for equilibrium). The findings based on a questionnaire survey distributed to (...) individual investors on _Shari’ah_ Online Trading System (SOTS) delineate that religiosity, accounting information, neutral information, personal financial needs, and the _sadaqah_ feature have significantly affected investors’ trading behaviour in which the _sadaqah_ feature is positively correlated, while religiosity factors are negatively correlated. Thus, despite the theoretical expectation through IME, this study evidences that Islamic logic is not the main determining factor, as market logic related factors seem to be more dominant in the behaviour of investors in the Indonesian capital market. (shrink)

Mit ›religiösem Glauben‹ kann man die gesamte religiöse Lebensform einer Person meinen: ihre Weltanschauung, ihre religiöse Praxis, ihre Identifizierung mit einer religiösen Gemeinschaft, ihr religionsinspiriertes Empfinden, Handeln und Reagieren. Mit ›religiösem Glauben‹ meint man aber oft auch nur den weltanschaulichen Anteil einer religiösen Lebensform, und um religiösen Glauben in diesem engeren Sinn wird es hier gehen. Ziel des folgenden Beitrags ist es, in die wichtigsten Fragen einzuführen, die sich in der analytischen Philosophie an der Untersuchung des religiösen Glaubens im engeren (...) Sinn entzündet haben. (shrink)

This study adds to business ethics research by examining how employees’ religiosity might enhance their propensity to engage in change-oriented citizenship behavior, as well as how this effect may be invigorated in adverse organizational climates with respect to voluntarism. Two-wave survey data collected from employees in Pakistan show that change-oriented citizenship activities increase to the extent that employees can draw on their personal resource of religiosity and perceive little adversity, measured in this study with respect to whether (...) voluntarism is encouraged. Further, the relative usefulness of religiosity for spurring change-oriented citizenship behavior is particularly strong when employees experience high levels of this organizational adversity, because employees with high religiosity tend to believe that such behavior is more needed in these organizational contexts. For organizations, these results demonstrate that the energy derived from religiosity may stimulate voluntary efforts that invoke organizational change, and the perceived value of such energy allocation is greater when employees perceive organizational environments that provide little encouragement to go beyond formal job duties. (shrink)

This article aims to provide a historical overview of the relationship between epilepsy and religiosity. Although the link between epilepsy and religiosity has been observed since ancient times, empirical research has not supported the direct relationship between epilepsy and religiosity in any unequivocal way. The rich reference to the historical relationship between epilepsy and religiosity often served as a kind of evidence in itself, even though observations of epileptic religiosity were far less detailed as modern (...) scholars referred to them. A detailed analysis of the connection between epilepsy and religiosity only emerged in the 20th century. By introducing a symbolic level of interpretation, psychoanalysis significantly contributed to the psychological theory of the epileptic personality in general and epileptic religiosity in particular. The older concept of the epileptic personality (and religiosity) mixed with psychoanalytic interpretation was preserved in the Szondi Test. Based on the present historical analysis, the author concludes that the connection between epilepsy and increased religiosity was overstated in the 20th century. (shrink)

The term schizotypy is used to describe a diverse range of characteristics symptomatic of schizotypal personality disorder and borderline personality disorder. An emerging body of research is concerned with the relationship between schizotypy and religiosity. Mixed findings suggest a gender-specific, weak positive association between schizotypy and religiosity. The present aim was to clarify the relationship between schizotypy and religiosity by employing a multidimensional measure of prayer as a measure of religiosity. A sample of 371 Irish respondents (...) completed the Measure of Prayer Type and the Schizotypal Personality and Borderline Personality Scales. Multiple regression showed that Magical Thinking uniquely predicted all prayer types, controlling for age and gender. (shrink)

There are basic traffic rules as well as rules that must be followed personally and socially. Depending on the drivers, positive and negative behaviors occur in traffic. Because of negative behaviors in traffic, there are loss of life and property, as well as moral/psychological prob-lems. It is seen that moral behavior, empathy and religious values are important in traffic. There are many studies that reveal the relationship between religiousness, traffic behaviors, and empathy. It can be predicted that there are relationships (...) between religiosity, driver behav-ior and empathy. Moreover, according to studies based on correlation relations, it can be stated that those with high religiousness, inner religiosity and empathy scores are more careful and respectful in traffic. Empathic tendencies and religious values might lead to be more civilized, more respectful, and to comply with the traffic rules. The aim of the current study was to analyze the relationship between religiosity, traffic behavior, and empathy. Under the guidance of literature, the following hypotheses were tested: There is a differentiation in traffic errors and violations and positive driver behavior by gender. Positive driver behaviors and traffic errors and violations differ according to the accident rate. There is a statistically positive rela-tionship between religiousness and empathy and positive driver behavior. There is a negative relationship between religiousness and traffic errors and violations. Religiousness predicts empathetic tendencies and positive driver behavior. Empathy mediates in the relationship between religiosity and positive driver behavior. Research methods of the current study were documentation and relational survey method. Data collection was made by means of various social media and messengers etc. A total of 201 volunteers participated in the current study. According to gender, 104 (51.7%) of the partici-pants were men and 97 (48.3%) were women. The age range of the sample varied between 20 and 58 and the average age is 33. 199 (99%) of the participants had a driver’s license, 2 (1%) had not any driver’s license. In terms of accident rates, 100 of the participants (49.8%) had an accident, 101 of them (50.2%) never had an accident. The data was analyzed using SPSS and AMOS program. Descriptive analysis, t-test, Pearson correlation test, multiple regression based on structural equation model, intermediate variable analysis, and reliability analysis tests were performed in the analyzes. The questionnaire of the study consisted of the personal infor-mation form and the consent form created by the researcher, the driver behavior scale devel-oped by Reason et al., adapted to Turkish by Sümer et al., the positive driver behavior scale developed by Özkan and Lajunen, the empathic tendency scale developed by Dökmen and the religiousness scale developed by Ayten. According to gender, there is a statistically significant differentiation in terms of traffic errors and violations (t (199) = 4.731; p 0.001), and errors and violations (β = -, 120; p> 0.001). Regarding the regression weights according to the structural equation model, in terms of relationships between varia-bles, it is not statistically eligible to analyze the mediator. (shrink)

This study develops and tests an integrated model that explains how Schwartz’s higher order personal values of Openness to Change, Conservation, Self-Transcendence and Self-Enhancement influence the ethical behavior of accountants. The study further explores the influence of ethics training, gender and religiosity on ethical behavior. A survey instrument was administered to 252 accounting students and the findings reveal that some of the higher order personal values are significant in explaining the ethical behavior of accounting students. The findings (...) also reveal that gender and ethical training influence ethical behavior, and that effect of the personal value Self-Transcendence differs depending on participant gender and also religiosity. The implications of the findings are discussed. (shrink)

We develop a theoretical model involving religiosity [intrinsic (I), extrinsic-social (E s), and extrinsic-personal (E p), Time 1], Machiavellianism (Time 2), and propensity to engage in unethical behavior (Time 2) to investigate direct and indirect paths. We collected two-wave panel data from 359 students who had some work experiences. For the whole sample, intrinsic religiosity (I) indirectly curbed unethical intentions through the absence of Machiavellianism, the bright side of religiosity. Both extrinsic-social (E s) and extrinsic-personal (...) (E p) directly, while extrinsic-social (E s) indirectly, exacerbated unethical intentions, the dark side of religiosity. Multiple-group analyses across gender, college major, and income showed that the bright side existed directly for low-income students, but indirectly for males and females, business majors, and low-income students. Our novel finding showed that E p undermined unethical intentions indirectly for females. For the dark side, E s incited unethical intentions directly for males, business students, and low-income individuals, but indirectly for females, psychology majors, and low-income people. The Machiavellianism–unethical intentions relationship was the strongest for high-income participants. Religiosity had the highest number of significant paths for low-income individuals and the strongest dark side for males and high-income students, but the highest bright outcome for females. Our novel, original findings foster theory development and testing, add new vocabulary to the conversation of religiosity and unethical intentions, and improve practice. (shrink)

This article presents the results of a study that investigated the role that religiosity plays in determining consumer attitudes/beliefs regarding various questionable consumer practices. Additionally, other personal factors were examined including idealism, relativism, consumer alienation and selected demographics such as income and age. All of these constructs were examined as antecedents of consumer ethical beliefs. The results of a post hoc analysis indicated that religiosity was a significant determinate of both idealism and relativism, and since idealism and (...) relativism determine consumer ethical beliefs, religiosity is a significant indirect determinate of consumer ethical beliefs. (shrink)

Zusammenfassung To Paul Meyer and Les Films de l’Églantine, Belgium Paul Meyer, filmmaker and documentarist, born September 29, 1920, died September 29, 2007 in Belgium. He had his own production company Les films de l´églantine in his hometown Barchon, Belgium. Due to lucky circumstances, I met him during the French Film Festival, Tübingen, in 1995 and am still in possession of a personal hand-written letter from him, dated August, 1995. Our talk is documented in Blickpunkt: Film of 17th July, (...) 1995. Der Beitrag beschreibt am Beispiel von vier Dokumentarfilmen exemplarisch die Arbeit und das Werk von Luigi di Gianni, einem wichtigen Vertreter visueller Anthropologie in Europa, Schüler von Ernesto de Martino und Paul Meyer. Die Arbeiten zeigen therapeutische Riten süditalienischer Volksreligiosität aus der Zeit zwischen den fünfziger Jahren bis in die erste Dekade des 21. Jahrhunderts hinein und würdigen das Werk di Giannis in seiner bisher vernachlässigten Bedeutung für die Religionswissenschaft und die Europäische Religionsgeschichte. (shrink)

Mit diesem klaren und provokativen erkenntnistheoretischen Ansatz im Bereich der Religionsphilosophie argumentiert William P. Alston, dass die Wahrnehmung Gottes eines der wichtigsten Beitrage zu den Grunden des religiosen Glaubens liefert. Dabei spielt sein Begriff des direkten erfahrungsmassigen Bewusstsein eine entscheidende Rolle. Nach einem Uberblick uber verschiedene berichtete direkte Gotteserfahrungen zeigt Alston, dass eine Person auf der Grundlage der mystischen Erfahrung berechtigt ist, an Gott zu glauben. "Dieses grossartige Buch ist die Frucht von Jahrzehnten des Reifens und der durchdringenden Reflexion. Wie (...) zu erwarten war, nimmt es die Diskussion des umgebenden Themas der Gotteserfahrung auf und fuhrt es zu einer neuen Ebene der Einsicht und der Durchdringung." Alvin Plantinga, Universitat von Notre Dame, USA "Die Erkenntnistheorie des religiosen Glaubens war vor einiger Zeit das heisseste Thema der Religionsphilosophie. Alstons Arbeit ist der beste und interessanteste Beitrag zu diesem Gebiet. Alston ist nicht nur mit der Verteidigung des religiosen Glaubens beschaftigt, sondern er eroffnet einen plausiblen Vorschlag zum verbesserten Verstandnisses der Frage nach der Entstehung des religiosen Glaubens. Gott wahrnehmen ist sicher der wichtigste Beitrag zur Religionsphilosophie in diesem Jahr." Robert Merrihew Adams, Universitat von Califonien, Los Angeles". (shrink)

The present study tested the hypothesis that centrality of religiosity as defined as the position of an individual’s religious construct system in personality moderates the relationship between the experience of forgiveness by God and forgivingness for others. Participants completed measures of forgiveness by God, forgivingness, and centrality of religiosity. The moderating hypothesis was tested by treating centrality of religiosity both as a continuous variable and as a categorical variable with reference to a typological distinction. Results indicate that (...) centrality of religiosity moderates the positive relationship between forgiveness by God and forgivingness for others, implying that this relation only occurs if the religious construct system is in a central position in personality, but not if it is in a subordinate position. These results underline the importance of considering centrality of religiosity as an individual difference variable. (shrink)

Previous studies linking personality and social integration with religiosity conflate the weakly religious with the completely nonreligious, and religious belief with group membership, leading to spurious associations. The present study characterizes the growing nonreligious population by comparing church and secular group members on personality characteristics and social integration. Although church members were higher in Agreeableness, Conscientiousness, and perceived social support, these differences were largely eliminated when controlling for demographics and group attendance. Secular group members were higher on Intellect/Openness. Many (...) previously reported characteristics associated with religiosity are a function not of belief itself, but of strong convictions and group identification. (shrink)

The aim of this paper is to explore whether and how the Five-Factor Model (FFM) of personality – also known as the Big Five – may be relevant to psychology of religion. First, we review empirical research which has used Eysenck's taxonomy. Second, after a brief presentation of the FFM, we hypothesize, on the basis of research in the Eysenck framework as well as on the basis of research in psychology of religion generally, how each of the five factors may (...) be related to religiosity. Third, we insist on the necessity of including gender differences when studying the association between personality and religion. Fourth, we discuss the results from an exploratory study on religiousness and the FFM (Saroglou, 1998) and we compare the results of this study with the few studies on Big Five to have used religious variables. Finally, the discussion focuses on the importance of personality taxonomies when studying religiosity and on the usefulness of the FFM for this purpose. (shrink)

Despite numerous chief executive officers (CEOs) citing their religious convictions as the primary guiding framework for their decision-making, leadership behavior, business philosophy, and motivation to contribute to society, the impact of CEOs’ religious convictions is relatively limited in the business literature. However, the widespread yet potentially ambiguous impact of CEO religiosity, encompassing both a CEO’s religious denomination and level of religiosity, on individual, organizational, economical, and societal levels remains a neglected area of research. This gap is attributed to (...) challenges in conceptualizing and measuring this multifaceted construct, with existing research scattered and predominantly confined to the ethics domain. Notably, this oversight is significant given the pivotal role that CEOs, as primary decision-makers, play in organizational dynamics. This article aims to address this gap by conducting a systematic literature review of 50 articles focused on CEO religiosity, seeking to enhance the understanding of personal religion in the business world. Through an analysis of publication trends, methodological approaches, theoretical frameworks, and empirical findings, the review not only offers insights for future research and theorizing but also proposes a conceptual framework for understanding and advancing CEO religiosity research. Additionally, this review identifies specific areas warranting further investigation, thereby highlighting existing research gaps and providing explicit starting points for future research. Through these contributions, this article provides a blueprint for future research on CEO religiosity and holds significant implications for management practice. (shrink)

National education is a conscious and planned effort to help children develop their potential be spiritually strong, religious, intelligent, a strong personality and noble character and noble skills. For this reason, education not only focuses on the aspect of children’s knowledge but also on religion and morals aspects. This education begins in the family through communication patterns that are created between parents and children in the form of interpersonal communication that can increase the religiosity of adolescents. Therefore, this article (...) aims to measure the interpersonal communication within the family. The author uses quantitative methods with technical correlation to determine the relationship between two variables, namely interpersonal communication in the family and youth religiosity, and includes 303 adolescents as a sample. The data were collected using a Likert scale and processed using Excel and SPSS 16 programs in order to obtain the results that the application of good interpersonal communication in families will increase adolescent religiosity. This leads to the conclusion ‘there is a mutually influential relationship between interpersonal communication in the family and adolescent religiosity’.Contribution: This article contributes to Christian families in increasing interpersonal communication as a pattern of youth formation, because it can increase their religiosity. (shrink)

National education is a conscious and planned effort to help children develop their potential be spiritually strong, religious, intelligent, a strong personality and noble character and noble skills. For this reason, education not only focuses on the aspect of children's knowledge but also on religion and morals aspects. This education begins in the family through communication patterns that are created between parents and children in the form of interpersonal communication that can increase the religiosity of adolescents. Therefore, this article (...) aims to measure the interpersonal communication within the family. The author uses quantitative methods with technical correlation to determine the relationship between two variables, namely interpersonal communication in the family and youth religiosity, and includes 303 adolescents as a sample. The data were collected using a Likert scale and processed using Excel and SPSS 16 programs in order to obtain the results that the application of good interpersonal communication in families will increase adolescent religiosity. This leads to the conclusion 'there is a mutually influential relationship between interpersonal communication in the family and adolescent religiosity'.CONTRIBUTION: This article contributes to Christian families in increasing interpersonal communication as a pattern of youth formation, because it can increase their religiosity. (shrink)

The study aims to determine the role of personal factors, consumer social responsibility, and social marketing among meat anti-consumers. The study tests a model of anti-consumption using a sample of 597 participants from a cluster of young consumers through the distribution of the questionnaires in the Pakistani market. SEM employing the AMOS model for path relationships along with the Johnson-Neyman technique for moderation was mainly used. Results prescribe religiosity as the moderating driver of the anti-consumption of meat among (...) young consumers in Pakistan. Consumer social responsibility is a robust antecedent, while social marketing is significantly documented for sustainability motives. Consumers apprise the personal health and environmental domain as an auspicious component for meat anti-consumption. The study reveals social marketing motivations for anti-consumption that eventually steers marketers and policymakers in shaping the concerned strategies. Our study delivers new insights into food anti-consumption behavior that provides guidelines for policymakers who heed consumer eating behaviors. The study is among pioneer work that establishes the moderating role of religious motivations and meat anti-consumption behavior among Muslim consumers to acquire healthy wellbeing. (shrink)

Care-dependency constitutes an important issue with regard to the approval of end-of-life decisions, yet attitudes towards assisted suicide and euthanasia are understudied among care-dependent older adults. We assessed attitudes towards assisted suicide and euthanasia and tested empirical correlates, including socio-demographics, religiosity, physical illness, psychological distress and social isolation. A nationwide cross-sectional survey among older care allowance recipients in private households in Austria was conducted in 2016. In computer-assisted personal interviews, 493 respondents were asked whether or not they approved (...) of the availability of assisted suicide and euthanasia in case of long-term care dependency and whether or not they would consider using assisted suicide or euthanasia for themselves. Multiple logistic regression analysis was used to assess the impact of potential determinants of attitudes towards assisted suicide and euthanasia. About a quarter of the sampled care-dependent older adults approved of the availability of assisted suicide and euthanasia respectively indicated the will to make use of assisted suicide or euthanasia. Attitudes towards assisted suicide were most favourable among care-dependent older adults living in urban areas, those who did not trust physicians, those who reported active suicide ideation, and individuals with a strong fear of dying. With regard to euthanasia, living alone, religiosity and fear of dying were the central determinants of acceptance. Positive attitudes towards and will to use assisted suicide and euthanasia were expressed by a substantial minority of care-dependent older adults in Austria and are driven by current psychological suffering and fear of the process of dying in the future. Community-based psychosocial care should be expanded to address psychological distress and fears about end-of-life issues among care-dependent older adults. (shrink)

Background Care-dependency constitutes an important issue with regard to the approval of end-of-life decisions, yet attitudes towards assisted suicide and euthanasia are understudied among care-dependent older adults. We assessed attitudes towards assisted suicide and euthanasia and tested empirical correlates, including socio-demographics, religiosity, physical illness, psychological distress and social isolation. Methods A nationwide cross-sectional survey among older care allowance recipients in private households in Austria was conducted in 2016. In computer-assisted personal interviews, 493 respondents were asked whether or not (...) they approved of the availability of assisted suicide and euthanasia in case of long-term care dependency and whether or not they would consider using assisted suicide or euthanasia for themselves. Multiple logistic regression analysis was used to assess the impact of potential determinants of attitudes towards assisted suicide and euthanasia. Results About a quarter of the sampled care-dependent older adults approved of the availability of assisted suicide and euthanasia respectively indicated the will to make use of assisted suicide or euthanasia. Attitudes towards assisted suicide were most favourable among care-dependent older adults living in urban areas, those who did not trust physicians, those who reported active suicide ideation, and individuals with a strong fear of dying. With regard to euthanasia, living alone, religiosity and fear of dying were the central determinants of acceptance. Conclusions Positive attitudes towards and will to use assisted suicide and euthanasia were expressed by a substantial minority of care-dependent older adults in Austria and are driven by current psychological suffering and fear of the process of dying in the future. Community-based psychosocial care should be expanded to address psychological distress and fears about end-of-life issues among care-dependent older adults. (shrink)

It has become widely recognized that religiousness has a predictable pattern of small associations with Big Five personality dimensions, and has some intersections with cultural psychology. But just how large are those culture-religiosity intersections, and are there additional associations with personality when one extends beyond the restricted spectrum represented by Big Five traits? Moreover, do the answers to these questions depend on how religiousness is defined and measured? I argue that, both conceptually and empirically, religiousness itself meets the criteria (...) for a personality dimension (including stability, heritability, and other grounds), and is simultaneously for the most part a cultural phenomenon reflecting often widely shared sets of beliefs, values, worldviews, and norms. The patterns of modest associations with other personality dimensions, from the Big Five and beyond, are consistent with both arguments. A distributive model of culture, under which culture is aggregated personalities (and especially mindsets) helps make sense of these relations. Tradition-oriented religiousness tends to have a prominent position in enduring-order (as contrasted with evolving-order) cultures, which helps account for its occasional expressions in political religion. In contrast, mystical spirituality is more prone to manifest as a sub-cultural phenomenon peripheral to mainstream culture. But for either conception—religiousness or spirituality—the same personality-and-culture propositions appear to hold. Nonetheless, religiousness seems not totally reducible to a variable for personality or cultural psychology, and considerations are introduced regarding what that irreducible element is most likely to be. (shrink)

In this research, firstly, the related literature of cyberbullying/victimization, problematic internet usage and religiosity and correlations among religiosity, cyberbullying/victimization and problematic internet use were tried to be revealed. Subsequently, the differences between the gender groups on cyberbullying/victimization, problematic internet use and religiosity were examined. Moreover, the differences among the age groups on cyberbullying/victimization, problematic internet use and religiosity were analyzed. The study was conducted with 1130 participants between 16-55 years old. In the study, Personal Information (...) Form, Revised CyberBullying Inventory, Generalized Problematic Internet Use Scale 2 (GPIUS2) and two different Religiosity Scales were utilized. Personal Information Form was arranged by researchers. Two items of the Personal Information Form are derived from the Bapint Scale who developed by Öğel and et al. Revised CyberBullying Inventory was developed by Topçu and Erdur-Baker. Generalized Problematic Internet Use Scale 2 (GPIUS2) was developed by Caplan in 2010. The first religiosity scale was developed by Veysel and this version edited by Ayten was used. The second religiosity scale was developed by Ayten. According to the results of the study, it was seen that there was a statistically significant difference in the cyber bullying variable according to the sex. However, according to sex, cyber victimization, problematic internet use and religiosity variables were found not to be significantly differentiated. There is a significant difference in the cyberbullying, problematic internet use and religiosity according to the age variable. It has been found that there is no significant difference in the cyber victimization variable. According to the correlation which have been obtained, the significant negative relationship between religiosity, cyber bullying/victimization and problematic internet use were found. It is possible to say that as the religiousness increases, cyberbullying, cyber victimization and problematic internet usage decrease. (shrink)

John Rawls' conception of a reasonable pluralism proceeds on the epistemological assumption that it is not possible to set up one specific notion of justice attached to certain beliefs about the nature ofthe person, the purpose and the goal of human life. The liberal position insists on the principle of moral justification, according to which no norm is legitimate unless it can be accepted in principle by all affected persons. According to this view, it is recommended, in public debates where (...) the legitimacy of laws and state actions is being disputed, citizens should confine themselves to the use of religious arguments for which independent, secular reasons can be given. This conception has elicited an array of critical responses from authors of a religious persuasion. Critics point above all to the unequal terms of entry to public debates. But it can be shown in termsofamodest foundationalist epistemology that the required translation of religious beliefs in secular reasons is not an unfair and unjustified charge. Personally justified basic beliefs can be tested in intersubjective and public procedures of reasoning without requiring believers to sacrifice their religious or confessional identity. (shrink)

In the aftermath of the Aum case, various suggestions as to the causes of dangerous cult mentality, and possible measures for its prevention have been offered in the Japanese media, but it seems that a much more penetrating diagnosis is necessary than that thus far proffered. To merely lay blame to the person of Shoko Asahara, or the phenomenon of mind control, or an insensitivity, ineptitude, or lack of resources on the part of the Japanese police, is to grossly oversimplify (...) and objectify a problem which has complex roots within the structure of the very institutions and values which Japanese society regards as its greatest assets. (shrink)

We introduce the concept of fraud tolerance, validate the conceptualization using prior studies in economics and criminology as well as our own independent tests, and explore the relationship of fraud tolerance with numerous cultural attributes using data from the World Values Survey. Applying partial least squares path modeling, we find that people with stronger self-enhancing values exhibit higher fraud tolerance. Further, respondents who believe in the importance of hard work exhibit lower fraud tolerance, and such beliefs mediate the relationship between (...) locus of control and fraud tolerance. Finally, we find that people prone to traditional gender stereotypes demonstrate higher fraud tolerance and document subtle differences in the influence of these cultural attributes across age, religiosity, and gender groups. Our study contributes to research on corporate governance, ethics, and the antecedents of work-place dishonesty. (shrink)

Studies concerning the changing landscapes of religiosity and spirituality in the lives of young people in England and Wales draw attention to decline in traditional religiosity and to growth in alternative spiritualities. The present study examined whether such alternative spiritualities occupy the same personality space as traditional religiosity. A sample of 2,950 13- to 16-year-old pupils attending 11 secondary schools in England and Wales completed the Francis Scale of Attitude toward Christianity and an index of paranormal belief, (...) alongside the abbreviated-form Junior Eysenck Personality Questionnaire Revised. The data demonstrated that these two forms of belief were related in different ways to Eysenck's dimensional model of personality space. While attitude toward Christianity occupied the space defined by low psychoticism scores and high lie scale scores, paranormal belief was related to high psychoticism scores and was independent of lie scale scores. These findings support the view that alternative spiritualities may be associated with different personalities. (shrink)

Research on individual differences in facing the COVID-19 pandemic seems to be crucial in order to design diverse and highly effective intervention strategies. This study uses a sample of 302 North American participants who were recruited through the crowdsourcing platform ProA; different profiles were established, profiling variables of interest in facing the COVID-19 outbreak. Socio-demographic and psychological (personality traits, gratitude, life purpose, and religiosity) variables were explored. These results are of interest if we want to deepen the study of (...) individual differences at both a theoretical and applied level. (shrink)

Background The ethical principle of justice demands that resources be distributed equally and based on evidence. Guidelines regarding forgoing of CPR are unavailable and there is large variance in the reported rates of attempted CPR in in-hospital cardiac arrest. The main objective of this work was to study whether local culture and physician preferences may affect spur-of-the-moment decisions in unexpected in-hospital cardiac arrest. Methods Cross sectional questionnaire survey conducted among a convenience sample of physicians that likely comprise code team members (...) in their country. The questionnaire included details regarding respondent demographics and training, personal value judgments and preferences as well as professional experience regarding CPR and forgoing of resuscitation. Results Of the 675 questionnaires distributed, 617 were completed and returned. Country of practice and level of knowledge about resuscitation were strongly associated with avoiding CPR performance. Mexican physicians were almost twicemore likely to forgo CPR than their Israeli and Indonesian/Malaysian counterparts [OR1.84, p = 0.038]. Mexican responders also placed greater emphasison personal and patient quality of life. In multivariate analysis, degree of religiosity was most strongly associated with willingness to forgo CPR; orthodox respondents were more than twice more likely to report having forgone CPR for apatient they do not know than secular and observant respondents, regardless of the country of practice [OR 2.12, p = 0.003]. Conclusions In unexpected in-hospital cardiac arrest the decision to perform or withhold CPR may be affected by physician knowledge and local culture as well as personal preferences. Physician CPR training should include information regarding predictors of patient outcome at as well as emphasis on differentiating between patient and personal preferences in an emergency. (shrink)

This study contributes to the exploration of self-rated spirituality by anchoring self-ratings of spirituality and religiosity in an integrative model of personality. For the measurement of personality dispositions and characteristic adaptations, the NEO Personality Inventory Revised and the Sources of Meaning and Meaning in Life Questionnaire have been administered to a sample of German-speaking students. A three-step study design is employed. First, previous findings on associations between personality and religiosity/spirituality are replicated and supplemented. Second, sources of meaning are (...) shown to explain a considerably higher amount of unique variance in religiosity and spirituality than do personality dispositions. Third, two types of spirituality—religious-and-spiritual and spiritual-but-not-religious—are identified and distinguished on the basis of personality traits. The spiritual-but-not-religious type shows significantly higher degrees of Neuroticism, and lower degrees of Agreeableness. Possible interpretations and lines of future research on ‘spirituality without religion’ are sketched out. (shrink)

A sample of 311 undergraduate students in Germany completed German translations of the short form Revised Eysenck Personality Questionnaire together with the Francis Scale of Attitude toward Christianity. The data demonstrated that psychoticism is fundamental to individual differences in religiosity, while religiosity is independent of both extraversion and neuroticism. These findings are consistent with those from a series of studies employing the same measure of religiosity among school pupils, students and adults in the UK.

In lieu of an abstract, here is a brief excerpt of the content:Creativity Belongs to the Person, not to DiseaseJuan J. López-Ibor Jr. (bio) and María-Inés López-Ibor (bio)Keywordscreativity, patho-biography, Saint Teresa, visionsIn the paper, “From the Visions of Saint Teresa of Jesus to the Voices of Schizophrenia,” Cangas, Sass, and Pérez-Álvarez (2008) take an original approach to patho-biography that is very welcome.The temptation to designate historical individuals or characters of fiction as suffering from mental disease has always produced disagreeable feelings (...) in me. This sort of abuse of psychiatry and of the people in question is parallel to the abuse by the media or lay citizens when they describe, say, an especially violent murderer as a schizophrenic—forgetting that the vast majority of people with schizophrenia are not in the least violent. Having read Santa Teresa’s writings during my adolescence, well before I even considered entering medicine, I reacted to comments about her alleged psychiatric illnesses with uneasiness, to put it mildly. The Santa Teresa of La Vida de la Santa Madre Teresa de Jesús (her autobiography), of the Camino de Perfección, and of the El Castillo Interior was surely not a mental patient, it seemed to me. The same would apply to San Juan de La Cruz, Jean D’Arc, Don Quijote, Sancho Panza, Edipus, and Clitemnestra, to mention a few. Even van Gogh’s paintings did not seem to me the productions of a patient with schizophrenia or epilepsy. Of course all of them may have suffered, at certain periods of life, symptoms attributable to a mental disorder, but their creativity rested elsewhere, and was often manifest during healthy periods of their lives. After years spent fighting the stigma of mental diseases, and after organizing several exhibitions of works of art of people with mental diseases, we came to the conclusion that creativity and singularity belong to the person, not to the illness. Some of the diseases of these individuals may have being accidents (van Gogh’s hallucinations and psychotic symptoms, for example, were most probably due to intoxications with absinthe, then rich in hallucinogenic alkaloids such as tujone), or, together with other life circumstances, may have had unspecific influences on the person’s condition. In contrast with many other psychiatric disorders that are represented in ancient Greek and Roman literature, there are no descriptions of individuals with schizophrenia in the Greek and Roman literature dating from the fifth century bc to the beginning of the second century Ad (Evans et al. 2003), and several authors have speculated that schizophrenia did not exist before the eighteenth century (Ellard 1987).Caution is important when dealing with mental health and religious issues in contrast with creativity. The creativity of people suffering from bipolar disorders is well recognized (Jamison 1993) and [End Page 277] the same applies to alcohol and drug intoxication. Tellenbach (1986) has also written on the creativity of depressed persons, although he refers more to the disposition of mood (Schwermut) than to clinical depression as such. The link between melancholia and genius put forward by Aristotle has often been misinterpreted. The philosopher was considering the melancholic temperament and not the melancholic illness as we would understand it today. Of the four temperaments, it is in his view only the melancholic that is gifted with creativity. The sanguine person seeks the immediate pleasures of life, the choleric one considers himself powerful and dedicates himself to manifesting this power, and the phlegmatic individual is disconnected from life and seeks to live without effort or pleasure. The melancholic temperament leads to creativity because of the predominance of doubt, reflection, and dissatisfaction with the miseries of life.Freud’s notion of religiosity as a collective obsessive neurosis is totally mistaken, in my view. The three main themes of obsessions are cleanliness, order, and guilt. In none of these cases is the theme the goal of the action; rather, it is a strategy to contain anxiety. As a consequence, patients with obsessions and compulsions about dirt and cleanliness tend to be dirty themselves, because the real purpose of their compulsions is not in fact to be clean but rather to satisfy a ritual. When order... (shrink)

Inhalt: - Die weltanschauliche Bedeutung der Phänomenologie - Husserls Phänomenologie - Gegensatz zwischen Husserl und Scheler - Das Weltbild der drei Philosophen - Natur und Übernatur in Goethes Faust - Einfluß auf das Weltbild der Zeit - Zwei Betrachtungen zu Edmund Husserl - Die Seelenburg - Martin Heideggers Existentialphilosophie - Wiedergabe des Gedankenganges - Die vorbereitende Analyse des Daseins - Dasein und Zeitlichkeit - Was ist das Dasein? - Die ontische Struktur der Person und ihre erkenntnistheoretische Problematik - Aus dem (...) Buch: - "Der Katholik hat es verhältnismäßig leicht damit, weil seine Glaubenslehre ihm ein geschlossenes Weltbild gibt. Aber auch dieses Erbgut muß man sich erwerben, persönlich aneignen, um es zu besitzen. Wer das tut und sich sein Weltbild rein auf Grund der Glaubenslehre gestaltet, von dem kann man sagen, daß er eine religiöse Weltanschauung habe. Wer außerhalb der Kirche steht oder zwar in ihr aufgewachsen ist, aber es unterlassen hat, sich ihr Weltbild persönlich anzueignen und gar nicht ahnt, was ihm in seinem Glaubensgut gegeben ist, der hat es schwerer, denn er muß sich erst danach umtun, aus welchen Quellen er seine Weltanschauung schöpfen soll." - Edith Stein (1891-1942), war eine deutsche Philosophin und Frauenrechtlerin jüdischer Herkunft, die 1922 zur katholischen Kirche konvertierte und 1933 Unbeschuhte Karmelitin wurde. In der Zeit des Nationalsozialismus wurde sie "als Jüdin und Christin" zum Opfer des Holocaust. Sie wird in der katholischen Kirche als Heilige und Märtyrin der Kirche verehrt. Teilen der evangelischen Kirche gilt sie als Glaubenszeugin. Papst Johannes Paul II. sprach Teresia Benedicta vom Kreuz am 1. Mai 1987 selig und am 11. Oktober 1998 heilig. Sie gilt als Brückenbauerin zwischen Christen und Juden. (shrink)

The study explored the nature of the relationship between schizotypal personality traits and attitude of Muslims towards their faith. A total of 114 adult Muslims from eighteen countries responded to the Sahin-Francis scale of Attitude towards Islam, the Schizotypal Personality Questionnaire Brief, the short version of the Eysenck Lie scale, and a number of external indicators and religious practices. Attitude towards Islam, frequency of prayer and Mosque attendance had a relatively strong positive relationship with each other, while these religious characteristics (...) exhibited a weak negative relationship with schizotypal traits. Age and social desirability did not seriously affect the religiosity-schizotypy relation, while a moderating effect of gender was identified. These findings suggest the presence of both underlying cross-faith elements and potential faith-specific behaviours in the relationship between religiosity and schizotypy. (shrink)

The study explored the nature of the relationship between schizotypal personality traits and attitude of Muslims towards their faith. A total of 114 adult Muslims from eighteen countries responded to the Sahin-Francis scale of Attitude towards Islam, the Schizotypal Personality Questionnaire Brief, the short version of the Eysenck Lie scale, and a number of external indicators and religious practices. Attitude towards Islam, frequency of prayer and Mosque attendance had a relatively strong positive relationship with each other, while these religious characteristics (...) exhibited a weak negative relationship with schizotypal traits. Age and social desirability did not seriously affect the religiosity-schizotypy relation, while a moderating effect of gender was identified. These findings suggest the presence of both underlying cross-faith elements and potential faith-specific behaviours in the relationship between religiosity and schizotypy. (shrink)

We investigate the extent to which perceptions of the authenticity of supervisor’s personal integrity and character (ASPIRE) moderate the relationship between people’s love of money (LOM) and propensity to engage in unethical behavior (PUB) among 266 part-time employees who were also business students in a five-wave panel study. We found that a high level of ASPIRE perceptions was related to high love-of-money orientation, high self-esteem, but low unethical behavior intention (PUB). Unethical behavior intention (PUB) was significantly correlated with their (...) high Machiavellianism, low self-esteem, and low intrinsic religiosity. Our counterintuitive results revealed that the main effect of LOM on PUB was not significant, but the main effect of ASPIRE on PUB was significant. Further, the significant interaction effect between LOM and ASPIRE on unethical behavior intention provided profoundly interesting findings: High LOM was related to high unethical behavior intention for people with low ASPIRE, but was related to low unethical intention for those with high ASPIRE. People with high LOM and low ASPIRE had the highest unethical behavior intention; whereas those with high LOM and high ASPIRE had the lowest. We discuss results in light of individual differences, ethical environment, and perceived demand characteristics. (shrink)