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How can we make sense of religion and spirituality in a cross-cultural perspective? Is it at all possible to compare what we are used to calling ‘religion’ across different cultures? In this chapter we use findings from Faith Q-studies (FQS) in 12 different countries to investigate variance of religion and spirituality from an international perspective. Our results shed light on themes and variations and show the capacity of the FQS to systematically recognize recurring themes while also remaining sensitive to unique but significant nuances across samples. We further propose that the term family resemblance catches well how to comprehend the complexity of variation and provides a conceptual contribution to the debate on universalism vs. particularism.

Background: ADHD predicts higher levels of antisocial behaviour and distress while religiosity is related to lower levels of both. This raises the hitherto unexplored question of how these variables interact. Aims: The objective of this study was to explore how religious individuals with ADHD fare in terms of these psychosocial outcomes. Method: 806 secular, religious and Ultra-Orthodox Jewish adults in Israel completed measures of ADHD symptoms and treatment, emotional strengths and difficulties, religious belonging, religious behaviour and antisocial behaviour. Results: Findings supported an additive-interactive model in which religiosity (a) correlates with lower levels of ADHD symptoms and diagnosis, (b) directly relates to less antisocial behaviour and less distress and (c) moderates the negative effects of ADHD on antisocial behaviour and distress. Findings further suggest that religious observance rather than religious belonging drives most of the moderating effect of religiosity, while religious belonging rather than religious observance drives negative attitudes towards ADHD. Conclusions: Implications include the importance of treating religious individuals with ADHD in a more nuanced manner and of providing more information on ADHD to religious communities.

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Does the way we think about our personal self‐complexity affect how we accept others? Researchers have offered various conceptualizations of how individuals manage their complex identities, while others have identified links between cognitive complexity and acceptance of outgroups. This paper integrates the two bodies of work by positing a route by which personal identity conflicts may lead to cognitive and cultural pluralism. For individuals committed to multiple identities perceived as conflicting, the intra‐psychic experience of value conflicts may lead to a recognition of self‐complexity, which is then transposed from the personal domain to the social one and expressed as a pluralistic attitude towards others. This argument find support in a study of Israeli Jewish Orthodox psychoanalytic therapists who belong to what they perceive as non‐pluralistic religious groups, yet express value pluralism, which they attribute to their complex identities. One of the educational implications of this study is that facilitating engagement with internal complexity, multiple identities and personal value conflicts may promote pluralistic thinking for individuals in religious societies.