Inspiration has received little theoretical or empirical attention within psychology. Inspiration is conceptualized herein as a general construct characterized by evocation, motivation, and transcendence. In Studies 1a and 1b, a trait measure of inspiration was developed and was found to have strong psychometric properties. Studies 2a-2c documented a nomological network consistent with the present conceptualization. Study 3 related inspiration to the holding of U.S. patents. Study 4 linked trait inspiration to daily experiences of inspiration, extended the nomological network to the state level, documented antecedents and consequences, and established incremental validity. This research provides a foundation for further study of inspiration, both as a general construct and in specific content domains (e.g., religion, creativity, interpersonal relations).

Inspiration as a psychological construct.

one, which attests the dream of the other life through a 'great refusal'. The Christian scandal of the qualitative difference lies in the cross of the Christ whom God has raised. Let us therefore ask once again: was the proleptic feature of anticipation really the special element in the Christian Easter faith?

The crucified God : the cross of Christ as the foundation and criticism of Christian theology

1. The mirror of the mind 2. The linguistic foundation 3. Language and psychology 4. Philosophical realism: commitments and controversies 5. Language and freedom.

Chomsky: Ideas and Ideals

“THE ANCHOR OF THE SOUL THAT ENTERS WITHIN THE VEIL”: THE ASCENSION OF THE “SON” IN THE LETTER TO THE HEBREWS

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"The Anchor of the Soul that Enters Within the Veil": the Ascension of the "Son" in the Letter to the Hebrews

Religious affiliation has consistently been shown to help individuals cope with adversity and stressful events. The present paper argues that this proposition is valid for both Christians and Muslims, but that these religious identities foster different types of coping. In accordance with historical, cultural, and psychological accounts, it is proposed that the Christian core self is relatively individualistic, whereas the Muslim core self is oriented more toward the collective. As a consequence, it is hypothesized that when confronted with a stressful life event, Muslims are more likely to adopt interpersonal (collective) coping strategies (such as seeking social support or turning to family members), while Christians are more likely to engage intrapersonal (individualistic) coping mechanisms, such as cognitive restructuring or reframing the event. Evidence from the literature on coping strategies is reviewed and systematized. Evidence lend support to the analysis by indicating that Muslims indeed tend to use an interpersonally oriented (collective) coping style when dealing with adversity, whereas Christians are more likely to employ intrapersonally oriented (individualistic) strategies when facing comparable scenarios. Implications for theory and practice are discussed.

The Relationship Between Religious Identity and Preferred Coping Strategies: An Examination of the Relative Importance of Interpersonal and Intrapersonal Coping in Muslim and Christian Faiths

J. Eddison

Papers

The Christian faith