Cognitive Developmental Theory and Spiritual Development
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The Relationship Between Spirituality and Personality
Western Michigan University ScholarWorks at WMU Dissertations Graduate College 1-2011 The Relationship between Spirituality and Personality Kimberly C. Koessel Western Michigan University Follow this and additional works at: https://scholarworks.wmich.edu/dissertations Part of the Personality and Social Contexts Commons, and the Religion Commons Recommended Citation Koessel, Kimberly C., "The Relationship between Spirituality and Personality" (2011). Dissertations. 430. https://scholarworks.wmich.edu/dissertations/430 This Dissertation-Open Access is brought to you for free and open access by the Graduate College at ScholarWorks at WMU. It has been accepted for inclusion in Dissertations by an authorized administrator of ScholarWorks at WMU. For more information, please contact [email protected]. THE RELATIONSHIP BETWEEN SPIRITUALITY AND PERSONALITY by Kimberly C. Koessel A Dissertation Submitted to the Faculty of The Graduate College in partial fulfillment of the requirements for the Degree of Doctor of Philosophy Department of Counseling Psychology and Counselor Education Advisor: Joseph R. Morris, Ph.D. Western Michigan University Kalamazoo, Michigan December 2011 THE RELATIONSHIP BETWEEN SPIRITUALITY AND PERSONALITY Kimberly C. Koessel, Ph.D. Western Michigan University, 2011 Current literature is lacking a theoretical framework for understanding spirituality within the context of psychological functioning. Despite empirical support for the potential psychological benefits of spirituality, conceptual differences underlying definitions and measurements of spirituality have impeded theory development. Additionally, very few studies have explored spirituality from a secular perspective. The purpose of this dissertation is to examine the relationship between spirituality and personality within a population of undergraduate and graduate students. This research obtains sample data through a demographic questionnaire, a measure of humanistic spirituality, and an inventory of normal personality. -
Adult Development and Aging Human Development and Social Policy
Adult Development and Aging Human Development and Social Policy Professor Alexandra M. Freund Email: [email protected] Office Hours: By appointment Tuesdays and Thursdays: 9:30 – 10:50 Brief Characterization of this Course: This course provides an overview of the longest phase of the life cycle – adulthood, covering the years from young to late adulthood. Life span developmental psychology assumes that development is not finished with adolescence but continues well into old age. In this class, a lifespan developmental perspective with an emphasis on psychological aspects of development will be taken to discuss various aspects of adult development and aging. In addition to different theoretical approaches, we will discuss empirical findings in various fields of adult development such as social relations, personality, cognitive functioning, emotion, and motivation. Students will learn to evaluate empirical research and draw connections to everyday phenomena. Required Readings Textbook: Cavenaugh, J. C., & Blanchard-Fields, F. (2002). Adult Development and Aging, 4th edition. Belmont, CA: Wadsworth/Thomson Learning. Articles supplementing the textbook To get a better understanding of the issues of adult development and aging, three novels are recommended as additional readings. Requirements 1. Attendance and participation in class discussion are a basic requirement. Students may not miss more than 4 classes. Beyond these 4 classes, one grade will be deducted from the final grade (e.g., for a total of 5 missed classes a “B+” becomes a “B“; for a total of six missed classes, an “A-” becomes a “B-”; for a total of seven missed classes, an “A“ becomes a “B-“, etc.). Active participation in class accounts for 20% of the grade. -
Adolescence and Adulthood 10
PSY_C10.qxd 1/2/05 3:36 pm Page 202 Adolescence and Adulthood 10 CHAPTER OUTLINE LEARNING OBJECTIVES INTRODUCTION ADOLESCENCE Physical development Cognitive development Social and emotional development EARLY ADULTHOOD Physical development Cognitive development Social and emotional development MIDDLE ADULTHOOD Physical development Cognitive development Social and emotional development LATE ADULTHOOD Physical development Cognitive development Social and emotional development FINAL THOUGHTS SUMMARY REVISION QUESTIONS FURTHER READING PSY_C10.qxd 1/2/05 3:36 pm Page 203 Learning Objectives By the end of this chapter you should appreciate that: n the journey from adolescence through adulthood involves considerable individual variation; n psychological development involves physical, sensory, cognitive, social and emotional processes, and the interactions among them; n although adolescence is a time of new discoveries and attainments, it is by no means the end of development; n there is some evidence of broad patterns of adult development (perhaps even stages), yet there is also evidence of diversity; n some abilities diminish with age, while others increase. INTRODUCTION Development is a lifelong affair, which does not the decisions of others, or governed by pure stop when we reach adulthood. Try this thought chance? Do you look forward to change (and experiment. Whatever your current age, imagine ageing), or does the prospect unnerve you? yourself ten years from now. Will your life have It soon becomes clear when we contemplate progressed? Will -
9 Spiritual Development: Meaning and Purpose9
Huitt, W., & Robbins, J. (2018). Spiritual development: Meaning and purpose. In W. Huitt (Ed.), Becoming a Brilliant Star: Twelve core ideas supporting holistic education (pp. 159-178). La Vergne, TN: IngramSpark. Retrieved from http://www.edpsycinteractive.org/papers/2018-09-huitt-robbins- brilliant-star-spiritual.pdf SPIRITUAL DEVELOPMENT 9 Spiritual Development: Meaning and Purpose9 William G. Huitt and Jennifer L. Robbins Spirituality is a difficult concept to define. While it has been explored throughout human history as one of the three fundamental aspects of human beings (ie, body, mind, spirit) (Huitt, 2010b), there is widespread disagreement as to its origin, functioning, or even importance (Huitt, 2000). However, in a broad perspective, spirituality deals fundamentally with how human beings approach the unknowns of life, how we define and relate to the sacred. Spirituality is considered by many psychologists to be an inherent property of the human being (Helminiak, 1996; Newberg, D’Aquili, & Rause, 2001). From this viewpoint, human spirituality is an attempt to understand and connect to the unknowns of the universe or search for meaningfulness in one’s life (Adler, 1980; Frankl, 1998). Likewise, Weaver and Cotrell (1992) proposed that spirituality “refers to matters of ultimate concern that call for releasing the passions of the soul to search for goals with personal meaning” (p. 1). Other definitions include a relationship with the sacred (Beck & Walters, 1977), “an individual's experience of and relationship with a fundamental, nonmaterial aspect of the universe” (Tolan, 2002). Others view soul or spirit as a description of the “vital principle or animating force believed to be within living beings” (Zinn, 1997, p. -
EDUCATIONAL PSYCHOLOGY (EPSY Program Option)
EDUCATIONAL PSYCHOLOGY (EPSY Program option) SCHOOL OF APPLIED HEALTH AND EDUCATIONAL PSYCHOLOGY GRADUATE HANDBOOK 2015 – 2016 COLLEGE OF EDUCATION OKLAHOMA STATE UNIVERSITY The content of this handbook applies to the students admitted to the graduate programs in Educational Psychology in Fall of 2015. This handbook is distributed electronically. Please print a copy to keep in your files. August 1, 2015 Table of Contents Welcome ........................................................................................................................................ 1 College of Education: Structure .................................................................................................. 2 SAHEP Administration ............................................................................................................................ 2 SAHEP Administrative Support Staff ...................................................................................................... 2 EPSY Program Faculty ............................................................................................................................. 3 Overview ........................................................................................................................................ 4 Where to Begin? ....................................................................................................................................... 4 Application Procedures ............................................................................................................................ -
Religion in the Age of Development
religions Article Religion in the Age of Development R. Michael Feener 1,* and Philip Fountain 2 1 Oxford Centre for Islamic Studies, Marston Road, Oxford OX3 0EE, UK 2 Religious Studies, Victoria University of Wellington, PO Box 600, Wellington 6140, New Zealand; [email protected] * Correspondence: [email protected] Received: 9 October 2018; Accepted: 20 November 2018; Published: 23 November 2018 Abstract: Religion has been profoundly reconfigured in the age of development. Over the past half century, we can trace broad transformations in the understandings and experiences of religion across traditions in communities in many parts of the world. In this paper, we delineate some of the specific ways in which ‘religion’ and ‘development’ interact and mutually inform each other with reference to case studies from Buddhist Thailand and Muslim Indonesia. These non-Christian cases from traditions outside contexts of major western nations provide windows on a complex, global history that considerably complicates what have come to be established narratives privileging the agency of major institutional players in the United States and the United Kingdom. In this way we seek to move discussions toward more conceptual and comparative reflections that can facilitate better understandings of the implications of contemporary entanglements of religion and development. Keywords: Religion; Development; Humanitarianism; Buddhism; Islam; Southeast Asia A Sarvodaya Shramadana work camp has proved to be the most effective means of destroying the inertia of any moribund village community and of evoking appreciation of its own inherent strength and directing it towards the objective of improving its own conditions. A.T. -
Is THERE ADULT DEVELOPMENT DISTINCTIVE to WOMEN?
CHAPTER 12 Is THERE ADULT DEVELOPMENT DISTINCTIVE TO WOMEN? RAVENNA HELSON, JENNIFER PALS, AND MARJORIE SOLOMON INSTITUTE OF PERSONALITY AND SOCIAL RESEARCH, UNIVERSITY OF CALIFORNIA, BERKELEY Adult development usually refers to positive personality change after late adoles cence, such as increased competence, perspective, maturity, and understanding (Vaillant, 1977; White, 1966). It may be conceptualized as taking place in the process of meeting the psychosocial needs of identity, intimacy, generativity, and integrity (Erikson, 1963), or through developmental tasks such as rearing children or assum ing responsibilities in work (Havighurst, 1948). It can refer to the actualization of one's individual potential (Btihler, 1971; Jung, 1931/1960). Some would take adult development to be evidenced in the sequence of events that make a life story, or perhaps in the differentiation and coherence of one's life story (McAdams, 1993). Though attention tends to be focused on change in the positive direction, change may also be retrogressive (Baltes, 1987). Gains in self-control, for example, may be made at the cost of a loss in spontaneity. There is disagreement about whether features of adult development can be demonstrated in most people or in some people in some circumstances, or whether patterns of variation are so great and depend on so many factors as to render the construct of adult development of doubtful scientific use. The disagreement depends in part on diverse conceptualizations of what development consists of, on the way personality and personality change are to be measured, and on difficulties inherent in making comparisons across cultures or historical periods (Helson, 1993a; Helson & COPYRIGHT © 1997 BY ACADEMIC PRESS. -
Joining Erikson and Identity Specialists in the Quest to Characterize Adult Spiritual Identity
Identity: An International Journal of Theory and Research, 9:252–271, 2009 Copyright © Taylor & Francis Group, LLC ISSN: 1528-3488 print/1532-706X online DOI: 10.1080/15283480903344554 Joining Erikson and Identity Specialists in the Quest to Characterize Adult Spiritual Identity Chris Kiesling Asbury Theological Seminary Gwen Sorell Texas Tech University Identity theorists have often assessed spiritual identity as one of many components of a person’s ego identity under the assumption that spirituality structures the self and promotes outcomes consonant with other domains of identity. In this article, we ana- lyze presuppositions implicit in this assumption. Drawing from a qualitative study of spiritually devout women and men, we probe whether existing operationalizations of Erikson’s theory accurately conceptualize the narratives of spiritually devout women and men. In places where existing operationalizations seem inadequate, we offer sev- eral directives for future theoretical construction. Following Erikson, identity theorists have long recognized spirituality as an im- portant domain of identity formation and as a contributor to adult development (Markstrom, 1999; Ray & McFadden, 2001). Most often, identity researchers have assessed spiritual identity as one of many components of a person’s ego identity under the assumption that spirituality structures the self and promotes outcomes consonant with other domains of identity (Josselson, 1996; Marcia, 1966, 1993). In this article, we analyze several presuppositions implicit in this assumption. Drawing from a qualitative study of spiritually devout women and men, we offer Address correspondence to Chris Kiesling, Human Development and Christian Discipleship, School of Practical Theology, Asbury Theological Seminary, 204 North Lexington Avenue, Willmore, KY 40390 E-mail: [email protected] ADULT SPIRITUAL IDENTITY 253 observations and questions in hope of advancing current conceptualizations of adult spiritual identity development. -
Does Spiritual Awakening Exist? Critical Considerations in the Study
International Journal of Transpersonal Studies Volume 37 | Issue 2 Article 2 9-1-2018 Does Spiritual Awakening Exist? Critical Considerations in the Study of Transformative Postconventional Development Glenn Hartelius California Institute of Integral Studies, San Francisco, California, USA Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Religion Commons, and the Transpersonal Psychology Commons Recommended Citation Hartelius, G. (2018). Does spiritual awakening exist? Critical considerations in the study of transformative postconventional development. International Journal of Transpersonal Studies, 37 (2). http://dx.doi.org/https://doi.org/10.24972/ijts.2018.37.2.iii This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Preliminary is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Does Spiritual Awakening Exist? Critical Considerations in the Study of Transformative Postconventional Development Editors' Introduction he yellow letters arched over the road were This moment was a turning point, a shift in alien, marking entry into the borderlands of my experience that redirected my life. The awareness Treality. I eased the car forward, on my way to that usually resided in my head, unnoticed because the ashram’s enlightenment intensive, with scant idea it was constantly engaged with a stream of ideas and of what lay ahead. If there was risk, I cared little. The concerns, now coursed quietly through my whole circle in which I grew up—a closely held religious body. -
Fourteen Stages of Spiritual Development in Jaina Philosophy
Yadanabon University Research Journal, Vol, 7. Fourteen Stages of Spiritual Development in Jaina Philosophy Nu Nu Lwin1 Abstract It is an attempt to answer the question: At which stage can one be called an ariya in Jainism? According to the literary survey, the twelfth stage at which one can be categorized as ariya in Jainism. To clarify these facts it will use the Descriptive Method and Evaluative Method. This paper can contribute to ones to have knowledge with regard to Jaina views on the attributes or qualities of one's mind who is practicing the path to liberation from Samsara. Key Words: (1) Gunathanas (2) Visuddhi (3) Ariyas Introduction Jaina philosophy formulated the message of deliverance from suffering. In Jainism, to attain the liberation is to practice by way of asceticism in which the principles of non-violence and austerity or penance play an important role. In the Heart of Jainism, it is stated that 'It is owing to Ajñᾱna (ignorance) and when the soul by means of austerities and good actions has god rid of Ajñᾱna, it attains omniscience and remembers all the births it has undergone and all that happened in them.' It clearly indicates the Jaina belief that only through ascetic practice one could attain purity of mind and arrive at the path for liberation. For Jainism, the path has fourteen stages for spiritual development to attain liberation (Moksha). According to the Jain literatures, there are fourteen stages for spiritual development to be passed to reach into the realm of liberation. They are as follows: 1. Mitthyatva Gunasthᾱna 2. -
Successful Young Adult Development
EXECUTIVE SUMMARY SUCCESSFUL YOUNG ADULT DEVELOPMENT A report submitted to: The Bill & Melinda Gates Foundation Peter L. Benson and Peter C. Scales Search Institute J. David Hawkins, Sabrina Oesterle, and Karl G. Hill Social Development Research Group, University of Washington Dec. 10, 2004 INTRODUCTION Promoting the healthy development of children and adolescents requires a clear vision of successful adult development. We have identified about 50 theoretical and empirical explorations of successful young adult development. This work provided the intellectual and scientific base for this document, complemented by ongoing research initiatives on indicators of successful development currently underway at the Social Development Research Group (SDRG) at the University of Washington in Seattle and the Search Institute (SI) in Minneapolis. The Transition to Young Adulthood The transition from adolescence to adulthood (usually defined as the period from approximately age 18 to age 25) is important because it sets the stage for later adult life (Arnett, 2000; George, 1993; Hogan and Astone 1986; Shanahan, 2000). Leaving familiar roles of childhood and adolescence and taking on new responsibilities of worker, spouse, or parent can be challenging. Negotiating this transition successfully has positive consequences. Most often, transitions encourage continuity, reinforcing developmental patterns already established in childhood and adolescence (Elder and Caspi, 1988). For example, avoiding substance use and delinquency in adolescence decreases the risk for antisocial involvement in young adulthood and poor physical and mental health (Guo, Collins, Hill, and Hawkins, 2000; Guo, Chung, Hill, Hawkins, Catalano, and Abbott, 2002; Hill, White, Chung, Hawkins, and Catalano, 2000; Mason, Kosterman, Hawkins, Herrenkohl, Lengua, and McCauley, 2004; Newcomb and Bentler, 1988; Oesterle, Hill, Hawkins, Guo, Catalano, and Abbott, 2004). -
Claudio Naranjo, Interpretation of Psychedelic Experience
The Interpretation of Psychedelic Experience in Light of the Psychology of Meditation by Claudio Naranjo* Abstract Various contentions are put forward in this paper. First it is proposed that psychedelics are “Kundalini activators.” The nature of the “Kundalini phenomenon” is examined as a high level of organismic self-regulation that results from a relative suspension of the ego at the body level. Secondly, it is claimed that psychedelic experiences may be understood in terms of the same processes that are involved in meditation. Thirdly, it is proposed that psychedelics are somewhat more conducive to the Kundalini related or Dionysian aspects of meditation (letting-go, God-mindedness and love) than to the Apollonian or yogic aspects and states (of tranquility, mindfulness and non-attachment). Additionally a view is offered that the similarities between meditative and psychedelic experiences do not imply similar consequences for the individual—inasmuch as the former involve the gradual development of a capacity while the latter may be elicited extrinsically and do not necessarily bring about a comparably stable ability. In the fifth place it is argued that the congruence between the meditative and psychedelic domains suggests the appropriateness of training in traditional forms of meditation as a vehicle to navigate psychedelic space. In conformity with the view that the different “inner gestures” of meditation (stilling the mind, letting-go, non-attachment, etc) converge upon the suspension of the ego (in the transpersonal sense of a characterological identity) and make possible the unveiling of Being, it is suggested that both an orientation toward self- annihilation and a concentration on the sense of Being may be just as relevant to psychedelic subjects as to practitioners who follow one or another traditional path.