Spirituality, Religiosity, and Subjective Quality of Life

Piedmont, Ralph L.; Friedman, Philip H.

doi:10.1007/978-94-007-2421-1_14

Cited by 19 publications

(9 citation statements)

References 70 publications

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“…As expected, where religion and spirituality are concerned, Religious Crisis and Spiritual Transcendence played an important role in explaining Satisfaction with Life, Positive Affect, and Negative Affect ( Piedmont, 2012 ; Piedmont and Friedman, 2012 ). Because of the study’s small sample size ( Kline, 2016 ; Goodboy and Kline, 2017 ), future studies should explore how motivations for emigration, centrality of events, spiritualty, religion, and well-being interact with each other within larger samples (N > 400; Kline, 2016 ; Medrano and Muñoz-Navarro, 2017 ).…”

Section: Discussionsupporting

confidence: 67%

The Centrality of Events, Religion, Spirituality, and Subjective Well-Being in Latin American Jewish Immigrants in Israel

Simkin

2020

Front. Psychol.

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This study aims to explore the impact of migration as a central event in personal identity, spirituality, and religiousness on subjective well-being (SWB). The sample was composed of 204 Latin American immigrants living in Israel, with ages ranging from 18 to 80 years (M = 48.76; SD = 15.36) across both sexes (Men = 34.8%; Women = 65.2%). The results show that, when analyzing the effects on SWB, Positive and Negative Affect, Centrality of Event, Religious Crisis, and Spiritual Transcendence present as the most relevant explanatory variables within the models. However, contrary to expectation, the present study identifies positive associations between the centrality of migration and SWB. Motivations for emigration should be explored in further studies as they could be mediating the relationship between centrality of events and SWB.

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Section: Discussionsupporting

confidence: 67%

The Centrality of Events, Religion, Spirituality, and Subjective Well-Being in Latin American Jewish Immigrants in Israel

Simkin

2020

Front. Psychol.

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“…Generally speaking, spirituality is viewed by social scientists and mental health experts as a universal, personal, and subjective process of deeper meaning making that is influenced by a holistic constellation of ecological factors, including to varying degrees a person's culture, family, and peers (Piedmont & Friedman, 2012;Sperry, 2012Sperry, , 2016. Piedmont and Friedman (2012) delineated religiosity from spirituality, suggesting that the former concept encompasses one's commitment level to the religion's beliefs, rituals, and institutions. Spirituality, in contrast, is comparable to a personality trait that affects how individuals create and ascribe ultimate significance to their lives.…”

Section: Spiritualitymentioning

confidence: 99%

A Primer on Celtic Spirituality With Recommendations for Counseling Practice

Sink¹,

Lemich²

2021

Counseling and Values

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Research suggests that expressions of Celtic spirituality are widespread among the U.S. populace (e.g., Pew Research Center, 2014; Sullivan, 2016). Adherents vary in their commitment levels, ranging from informal cultural participants to followers of structured forms of the faith tradition (e.g., Celtic Christianity, Wicca, Paganism). The counseling literature provides scant information on this movement and germane approaches to support clients who identify with this spirituality. To respond to this deficiency, we address the topic by contextualizing Celtic spirituality from definitional, historical, and thematic perspectives. Next, we consider implications for spiritually sensitive counseling practice. We include a case study, exemplifying potential adaptive counseling processes and interventions.

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“…It is important to highlight the most outstanding results found in the limited research sources available dealing with the well-being and life sa sfac on of both atheists and believers. Several research studies associate religiosity and spirituality with an increase in psychological well-being (Dierendonck, 2005;González-Rivera, Quintero, Veray-Alicea, & Rosario-Rodríguez, 2017;Piedmont & Friedman, 2012). The results may vary when the elements of wellbeing are limited to ins tu onalized religion and exclude spiritual aspects or the search for the sacred or transcendental.…”

Section: Religion Atheism and Well-beingmentioning

confidence: 99%

Are Believers Happier than Atheists? Well-Being Measures in a Sample of Atheists and Believers in Puerto Rico

González-Rivera¹,

Rosario-Rodríguez²,

Rodríguez-Ramos³

et al. 2018

Preprint

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Currently, not much has been written about the empirical psychological well-being of the atheist community in Puerto Rico and Latin America. The objective of the present study is to analyze if there are statistically significant differences in the levels of life satisfaction and psychological flourishing between believers in God and self-identified atheists. For this purpose, a sample of 821 participants (415 believers and 406 atheists) ranging from the ages of 19 to 85 years was selected. The results show that there is a slight average difference regarding life satisfaction and psychological flourishing between these groups; however, the difference is not substantial enough to ensure that believers in God or atheists have a better quality of life. Both believers and atheists exhibit high levels of life satisfaction and psychological flourishing. This study provides empirical evidence to demystify certain traditional assumptions about the supremacy of religious beliefs over secular convictions or vice versa. We hope that these findings create social awareness and could be used as a basis for future research concerning the population of non-believers.

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Spirituality, Religiosity, and Subjective Quality of Life

Cited by 19 publications

References 70 publications

The Centrality of Events, Religion, Spirituality, and Subjective Well-Being in Latin American Jewish Immigrants in Israel

The Centrality of Events, Religion, Spirituality, and Subjective Well-Being in Latin American Jewish Immigrants in Israel

A Primer on Celtic Spirituality With Recommendations for Counseling Practice

Are Believers Happier than Atheists? Well-Being Measures in a Sample of Atheists and Believers in Puerto Rico

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