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The challenge for the psychology of religion is essentially threefold: to provide a thoroughgoing description of the objects of investigation, whether they be shared religious content (e.g., a tradition's ritual observances) or individual experiences, attitudes, or conduct;
Maslow hypothesized a negative relationship between adherence to conventional religious beliefs and the ability to experience peak moments. [ 5 ] In Religions, Values, and Peak Experiences , Maslow stated that the peak experience is "felt as a self- validating, self-justifying moment which carries its own intrinsic value with it."
In Obsessive Actions and Religious Practices (1907), his earliest writing about religion, Freud suggests that religion and neurosis are similar products of the human mind: neurosis, with its compulsive behavior, is "an individual religiosity", and religion, with its repetitive rituals, is a "universal obsessional neurosis". [7]
Freud defines religion as an illusion, consisting of "certain dogmas, assertions about facts and conditions of external and internal reality which tells one something that one has not oneself discovered, and which claim that one should give them credence." Religious concepts are transmitted in three ways and thereby claim our belief.
The term religious Attribution is derived from the more general attribution theory of social psychology, which seeks to explain human interpretations and understandings of events and circumstances. The Attribution process is motivated by a desire to perceive events in the world as meaningful, and the desire to predict or control events.
Religion helps people to find fellowship and some modicum of control over their lives, and is thus a defense against feelings of powerlessness and loneliness. "To some people return to religion is the answer, not as an act of faith but in order to escape an intolerable doubt; they make this decision not out of devotion but in search of security."
And conventional psychology about religion is not and does not intend to be a psychology belonging to religion" (p.86). [1] Thus contemplative psychology is a psychology of first-person experience. The psychology of religion (and scientific psychology) is a psychology about its object of study, it is a third-person psychology. [1]
The Psychology of Religion and Coping contains 12 chapters that include an introduction and 11 other chapters divided into 4 parts. The parts are entitled: Part One. A perspective on religion (2 chapters) Part Two. A perspective on coping (2 chapters) Part Three. The religion and coping connection (4 chapters) Part Four. Evaluative and ...