Place Spirituality in the imaginary locus: How real is the nonreal?
16 Apr 2019-Archive for the Psychology of Religion (SAGE PublicationsSage UK: London, England)-Vol. 41, Iss: 1, pp 33-37
TL;DR: The authors examines the imagined trajectory of Place Spirituality, where person attachment and attachment to place through prior exposure are minimised through pre-exposure to the place in a prior exposure.
Abstract: This commentary on the target article underscores the need to examine the imagined trajectory of Place Spirituality, where person attachment and attachment to place through prior exposure are minim...
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TL;DR: This rejoinder acknowledges the empirical gaps and theoretical/theological disharmony highlighted in the three selected commentaries on Place Spirituality, but defends the central argument about the developmental pathways of PS.
Abstract: This rejoinder acknowledges the empirical gaps and theoretical/theological disharmony highlighted in the three selected commentaries on Place Spirituality (PS), but we defend our central argument a...
5 citations
Cites background or methods from "Place Spirituality in the imaginary..."
...To address the concerns raised on the PS psychological pathways (Basu, 2019) and the religious/non-religious discourse (Sternberg et al., 2019), we will expand the compensation and correspondence attachment pathways in order to integrate two motivational systems models adapted from Lichtenberg…...
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...In this context, the ‘place imbibed by spirituality may be conceptualized as a transitional space, where the self can give free rein to imagination’ (Basu, 2019)....
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...Basu (2019) questions whether PS can be conceptualised as a transactional process, and provides insights into how and why PS is a transitional space....
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...Attachment theory, attachment to God, place attachment, Place Spirituality, rejoinder We enjoyed reading the commentaries because they looked at Place Spirituality (PS) from various different perspectives (e.g. Basu, 2019; Latifa, Hidayat, & Sodiq, 2019; Sternberg, Engineer, & Oberman, 2019)....
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...Basu (2019) comments on the ambiguities associated with PS developmental pathways, stressing the need for more clarity....
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01 Jan 2019
TL;DR: Pride of Place (PoP) is the positive emotion that people can have for the place they identify or associate themselves with as mentioned in this paper, it is linked to one's own place identity and attachment to one’s own place, whether at a local or broader geographical scale.
Abstract: Pride of Place (PoP) is the positive emotion that people can have for the place they identify or associate themselves with. It is linked to one’s own place identity and attachment to one’s own place, whether at a local or broader geographical scale. Positive pride of where one comes from can elicit a series of behaviours that are of prosocial and caring character, a pride that is too extreme, however, can result in nationalism and antisocial behaviours (at least towards what is outside one’s own place). In this book chapter, the literature around the emotion of pride is reviewed, being it historically and religiously regarded as a vice, specifically in relationship to places within a religious context. Pride of Place and religion are discussed in relation to the affective, cognitive and conative aspect of people–place bonds.
4 citations
01 Jan 2019
TL;DR: In this article, the authors defend two contested developmental pathways to place spirituality, involving the compensation and correspondence working models of attachment, while complementing these models using the motivational systems framework.
Abstract: This rejoinder acknowledges the empirical gaps and theoretical/theological disharmony highlighted in the three selected commentaries on Place Spirituality (PS), but we defend our central argument about the developmental pathways of PS. First, we provide an overview of recent studies on PS, highlighting what has been done so far in the field. Second, we draw from the commentaries to advance the understanding of PS in relation to three world religions: Islam, Christianity and Hinduism. Third, we evaluate the normative aspects of PS as a transactional versus transitional phenomenon. Finally, we defend the two contested developmental pathways to PS, involving the compensation and correspondence working models of attachment, while complementing these models using the motivational systems framework. We maintain that these models are relevant for understanding the relationship between religious attachment and place attachment among religious and non-religious people. Recommendations for further studies are made in relation to the broader implications of PS.
2 citations
01 Jan 2019
TL;DR: In this paper, a conceptual and operational definition of the concept of religion and place (PRP) is provided as a first step in the systematic analysis of PRP for future research.
Abstract: This chapter clarifies the psychology of religion and place (PRP) by providing conceptual and operational definition of the concept as a first step in the systematic analysis of PRP for future research. Concept analysis is a method designed by Walker and Avant (Strategies for Theory Construction in Nursing. Pearson, Upper Saddle River, NJ, 2011) for identifying the defining attributes of a concept. Drawing on this analytical method, we identify the attributes and characteristics of PRP and its theoretical and practical applications to the field of psychology. Sample cases were extracted from chapters in our current book, which illustrate PRP further as the constellation of subjective relational and spiritual experiences in spatial settings. This operational definition is based on the following defining attributes of PRP as (1) the relational experience between two, or more, entities; (2) the spiritual experiences in sacred places with connections to the past; (3) experiencing the sacred in natural environments; (4) spaces where identity and attachment are formed; and, (5) resilience and meaning-making in places of religious significance. PRP was further classified and defined in terms of its antecedents (how it starts), consequences (the effects), exemplar cases and referents. Further research in the field needs to examine the cross-cultural dimensions of PRP and develop instruments for assessing it.
1 citations
01 Jan 2019
TL;DR: In this article, the psychology of religion and place is introduced as a significant and emerging interdisciplinary field for understanding the constellation of subjective relational and spiritual experiences in spatial settings, and the authors consider ways readers can benefit from the study of place as a psychological phenomenon involving perceptual objects found in between spaces of transition and transaction.
Abstract: This chapter introduces the psychology of religion and place as a significant and emerging interdisciplinary field for understanding the constellation of subjective relational and spiritual experiences in spatial settings. We carefully consider ways readers can benefit from the study of religion and place as a psychological phenomenon involving perceptual objects found in between spaces of transition and transaction. Religion and place were further explored as conceptual windows for understanding human behaviours, personality and life span development across time and space. Finally, the chapter highlights how the psychology of religion and place, as an emerging interdisciplinary field, has been treated by all the contributors in the book as experiences that provide a sense of security, identity and connection to the past.
1 citations
References
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TL;DR: Place attachment has been researched quite broadly, and so has been defined in a variety of ways as discussed by the authors, and various definitions of the concept are reviewed and synthesized into a three-dimensional, person-process-place organizing framework.
1,658 citations
Journal Article•
TL;DR: In this paper, a Sauglings' ersten Besetzungen in a Ubergangsobjekt are described. Butler et al. describe a reiches Beobachtungsfeld, in which the Ubergangsphanomene are gehoren dem Bereich der Illusion.
Abstract: Die fruhesten Erfahrungen des gesunden Sauglings, die sich in der Beziehung zu seinem ersten Besitz ausern, bieten ein reiches Beobachtungsfeld. Dieser erste Besitz ist nach ruckwarts mit autoerotischen Erscheinungen, mit dem Lutschen an der Faust und am Daumen, nach vorwarts mit den ersten weichen Stoffpuppen und Tieren und mit hartem Spielzeug verbunden. Er steht mit dem auseren Objekt (der Mutterbrust) wie mit den inneren Objekten (der magisch introjizierten Brust) in Zusammenhang und unterscheidet sich doch von beiden. Die Ubergangsobjekte und -phanomene gehoren dem Bereich der Illusion zu, die am Anfang aller Erfahrung steht. Diese fruhe Entwicklungsphase wird durch die besondere Fahigkeit der Mutter ermoglicht, sich den Bedurfnissen ihres Kindes anzupassen und dem Saugling damit die Illusion zu gestatten, das, was er sich erschafft, auch wirklich existiert. Im allgemeinen zieht das Kind seine Besetzungen vom Ubergangsobjekt allmahlich ab. Die Sucht kann als Regression auf das fruhe Entwicklungsstadium verstanden werden, in welchem die Ubergangsphanomene noch unangefochten bestanden; beim Fetischismus last sich der Fetisch als beharrlich festgehaltenes Objekt auffassen, das den fruhkindlichen Erfahrungen im Bereich der Ubergangsphanomene entstammt und mit der wahnhaften Vorstellung eines mutterlichen Phallus verbunden ist; Pseudologie und Stehlen konnen aus dem unbewusten Bedurfnis verstanden werden, die Kluft in der Kontinuitat des Erlebens vom Ubergangsobjekt her zu uberbrucken.
1,465 citations
TL;DR: In this paper, the authors claim that place attachment is learned through the process of socialization involving rituals, use of artifacts, story telling, and place visits, and argue that there is an active socializing component to religious place attachment in addition to the experiential one.
281 citations
01 Jan 2012
TL;DR: The authors argue that the elevation or "sacralization" of a moral principle or symbol is a major cause of evil, which is one of the corollaries of unbridled monism.
Abstract: At the age of 87, several years after he had stopped writing, Isaiah Berlin responded to an invitation from a Chinese professor to summarize his ideas for publication in China. He produced an extraordinary essay that defended moral pluralism and warned against its enemy, moral monism (or moral absolutism), which he defined as the thesis that “to all true questions there must be one true answer and one only, all the other answers being false.” He then wrote: Most revolutionaries believe, covertly or overtly, that in order to create the ideal world eggs must be broken, otherwise one cannot obtain the omelette. Eggs are certainly broken—never more violently or ubiquitously than in our times—but the omelette is far to seek, it recedes into an infinite distance. That is one of the corollaries of unbridled monism, as I call it—some call it fanaticism, but monism is at the root of every extremism. (Berlin, 1998) In this essay we build upon Berlin’s idea and argue that the elevation or “sacralization” of a moral principle or symbol is a major cause of evil. This idea has been developed quite ably by others in recent years (see Baumeister, 1997, on “idealistic evil”; Glover, 1999, on tribalism; and Skitka & Mullen, 2002, on the “dark side” of moral convictions). We hope to add to these analyses of morality and evil by offering a map of moral space which may be helpful in
178 citations
TL;DR: In this article, Mazumdar et al. provide an understanding of the interconnectedness between religion, identity and attachment to sacred spaces, and examine the emergence of place attachment and identity, the ways religion through ritual connects people to places, and how places as settings for sacred behavior and socialization connect people to religion.
141 citations