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Edited by Zuhâl Ağilkaya-Şahin, Heinz Streib, Ali Ayten and Ralph Hood

In Psychology of Religion in Turkey, senior and emerging Turkish scholars present critical conceptual analyses and empirical studies devoted to psychology of religion in Turkey. Part 1 consists of articles placing the psychology of religion in the historical context of an ancient culture undergoing modernization and secularization and articles devoted to conceptual themes suggesting the uniqueness of Islam among the great faith traditions. Part 2 is devoted to empirical studies of religion in the Turkish-Islamic includuing studies focused on the religious life of Turkish youth, popular religiosity, spirituality, and Muslim religious development in light of Al-Ghazzali. Part 3 is devoted to several empirical studies on a variety of social outcomes of religious commitment in Turkey.

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Joseph Pieper and Marinus van Uden

Joseph Pieper and Marinus van Uden have proposed a book consisting of previously published papers on the topics of religion, coping, and mental health care. It covers quite a bit of territory: the complex relationships between religion and mental health, surveys that present the views of therapists and patients about the interface between religion and mental health, a case study of a religious patient struggling with psychological problems, empirical studies of religious coping among various groups, and a method for teaching the clinical psychology of religion.
Although the papers are diverse, they are unified by several themes. First, the papers convey a balanced approach to religion and psychology. They speak to the potentially positive and negative contributions religion can make to health and well-being. Second, several of the papers focus on the role of religious coping among patients in the Netherlands. This focus is noteworthy since the large majority of this theory and research has been limited to the USA. Third, they underscore the value of a cross-cultural approach to the field. Their surveys point to the importance of religious/worldview perspectives to many patients (and therapists) in the Netherlands, even though the culture is more secularised than the USA. However, their papers also suggest that the manifestation of these religious/worldview perspectives may take different shape in the Netherlands. Fourth, the papers have clinical relevance. The case history of the obsessive-compulsive patient by Van Uden (ch. 4) contains an excellent example of the way in which religious resources can be accessed to counter dysfunctional behaviours.
This volume shows initial effort in a newly emerging area of study. It is encouraging to see a significant body of research and practice on the psychology of religion and coping coming out of the Netherlands. It could stimulate further advances in a more cross-culturally sensitive, clinical psychology of religion. – Kenneth Pargament, Professor of Psychology, Bowling Green State University in Ohio, USA

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Edited by Jacob A. Belzen and Antoon Geels

This volume positions itself on the cutting edge of two fields in psychology that enjoy rapidly increasing attention: both the study of human lives and some core domains of such lives as religion and spirituality are high on the agenda of current research and teaching. Biographies and autobiographies are being approached in new ways and have become central to the study of human lives as an object of research and a preferred method for obtaining unique data about subjective human experiences. Ever since the beginning of the psychology of religion, autobiographies have also been pointed out as an important source of information about psychic processes involved in religiosity. In this volume, a number of leading theoreticians and researchers from Europe and the USA try to bring them back to this field by drawing on new insights and latest developments in psychological theory.

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Edited by Gladys Ganiel, Heidemarie Winkel and Christophe Monnot

Religion is alive and well all over the world, especially in times of personal, political, and social crisis. Even in Europe, long regarded the most “secular” continent, religion has taken centre stage in how people respond to the crises associated with modernity, or how they interact with the nation-state. In this book, scholars working in and on Europe offer fresh perspectives on how religion provides answers to existential crisis, how crisis increases the salience of religious identities and cultural polarization, and how religion is contributing to changes in the modern world in Europe and beyond. Cases from Poland to Pakistan and from Ireland to Zimbabwe, among others, demonstrate the complexity and ambivalence of religion’s role in the contemporary world.

Cécile Rozuel

challenges of our modern epoch – and the same challenges remain today: It is not that present-day man is capable of greater evil than the man of antiquity or the primitive. He merely has incomparably more effective means with which to realize his propensity to evil. As his consciousness has broadened and

Andrew Samuels

unfamiliar with these concerns, here are a few instances chosen from Jung’s relevant writings. They are presented here, not to make a point or series of points, and in the fullest recognition that context is not provided—but because this author’s experience is that some outside and even inside the Jungian

Georg Nicolaus

Introduction Every truly creative individual has to create his own mythology. F.W.J. Schelling 1 Is there still a place for myth in our present world or is it not rather naïve and even positively dangerous to glorify the mythic imagination? One certainly

Tatsuhiro Nakajima

complicated and unpredictable our future seems. The more psychotic patients present madness, the more rational and controlling ethics of care are enforced by State power. These are examples of paradox and polarizations of late modern life. Object relations theory to nonhuman environment as mother archetype

Realizing Derealization

A Personal Case Study

Jim Kline

lack of self-confidence. I found support for my elaborate fantasy in significant books I read around this time: the two ‘Alice’ books by Lewis Carroll, Mark Twain’s The Mysterious Stranger , and the works of Franz Kafka. Both Carroll and Twain presented their stories as elaborate dreams. The second

Robert Tyminski

compensation or the fact of his profound alienation and depression during those years was more decisive in shaping a theory that presented internal objects as so much more reliable than outer ones. Feldman ( 1996 ) discusses some of what we know biographically about Jung’s adolescence, and he proposes that