Spiritual, but not religious?: On the nature of spirituality and its relation to religion

Carey, Jeremiah

doi:10.1007/s11153-017-9648-8

Cited by 19 publications

(25 citation statements)

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“…On the other hand, ethics, which was the least frequently reported dimension, was simultaneously the dimension of the highest individual importance. This result of a low frequency and high importance at the same time could clarify prevailing contradicting views on spiritual ethics (Carey 2018;Chandler 2008;Eisenmann et al 2016versus Berghuijs et al 2013Steensland et al 2018). Consequently, the concurrent consideration of frequency and importance, which lies at the heart of Huber's Centrality concept and scale, is of significant interest to spirituality research.…”

Section: Discussionmentioning

confidence: 76%

“…Which values and ethical beliefs people who define themselves as 'spiritual, but not religious' or 'rather spiritual than religious' consider important in their lives is controversially discussed (Chandler 2008;Comte-Sponville 2009). Some approaches regard an ethical dimension to be the center of the spirituality concept (e.g., Carey 2018;Eisenmann et al 2016), while others locate it at the margins of it (e.g., Berghuijs et al 2013;Steensland et al 2018). We want to raise the question if non-religious or atheist individuals report an orientation toward values in their everyday lives that can be explicitly reported or etically defined as spiritual.…”

Section: First Model: Huber's Centrality Of Religiosity-applicable Tomentioning

confidence: 99%

“…Some social scientists consider the overlap to be so large that they reject spirituality as a separate concept and continue working with the term religiosity (Streib and Hood 2011). A critical objection against this latter approach is that a growing proportion of individuals consider themselves to be 'spiritual, but not religious' or to be 'more spiritual than religious' (Carey 2018;Stausberg 2015;Tong and Yang 2018). Such a self-description can express a protest against or a rejection of a religious tradition and can, therefore, take on a rebellious nature (Chandler 2008;Hackbarth-Johnson and Rötting 2019;Hood 2003;Vincett and Woodhead 2016).…”

Section: Introductionmentioning

confidence: 99%

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Multidimensionality of Spirituality: A Qualitative Study among Secular Individuals

Demmrich

Huber

2019

Religions

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This study examines the multidimensionality of spirituality by comparing the applicability of two models—the five-dimensional model of religiosity by Huber that we have extended with a sixth dimension of ethics and the three-dimensional spirituality model by Bucher. This qualitative study applied a semi-structured interview guideline of spirituality to a stratified sample of N = 48 secular individuals in Switzerland. To test these two models, frequency, valence, and contingency analysis of Mayring’s qualitative content analysis were used. It could be shown that Bucher’s three-dimensional model covers only about half of the spirituality codes in the interviews; it is especially applicable for implicit and salient spiritual aspects in general, as well as for spiritual experience in specific. In contrast, the extended six-dimensional model by Huber could be applied to almost all of the spirituality-relevant codes. Therefore, in principle, the scope of this six-dimensional model can be expanded to spirituality. The results are discussed in the context of future development of a multidimensional spirituality scale that is based on Huber’s Centrality of Religiosity by extending the religiosity concept to spirituality without mutually excluding these concepts from each other.

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Section: Discussionmentioning

confidence: 76%

Section: First Model: Huber's Centrality Of Religiosity-applicable Tomentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

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Multidimensionality of Spirituality: A Qualitative Study among Secular Individuals

Demmrich

Huber

2019

Religions

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“…Al examinar las relaciones entre las variables de mindfulness y espiritualidad, los coeficientes de correlación fueron positivos, y estadísticamente significativos, con una fuerza de leve a moderada. Estas tendencias son similares a las reportadas previamente, por ejemplo Se encontró una relación débil, pero estadísticamente significativa entre la profesión de religión y la espiritualidad, que podría deberse al traslape teórico entre ambos conceptos en la investigación (Koenig, 2012), por otro lado, se encontraron diferencias significativas entre la En el caso de la espiritualidad como factor de protección, su efecto sería explicado en función del significado subjetivo y dinámico del individuo (trascendencia), y no como una habilidad disposicional (Carey, 2018;Martin y George, 2016;Van Niekerk, 2018). Es importante mencionar que la espiritualidad ha sido asociada a la resiliencia (Rodríguez et al, 2011;Salgado, 2014), de modo que podría ser más acertado considerar a la espiritualidad como un estilo de afrontamiento, antes que como un factor protector.…”

Section: Discussionunclassified

Mindfulness disposicional, espiritualidad y religión y su papel como factores protectores del consumo de sustancias en adolescentes mexicanos

Ramírez-Garduño

López

Guadarrama

et al. 2020

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Introduction: Adolescents are particularly vulnerable to risky behaviors, such as the use of psychoactive substances (alcohol, tobacco, and illegal drugs), which can lead to other disorders throughout life. As substance use has risen over the years, the integration of new perspectives into the culture of prevention and care in youth and the general population is important. This study aimed to evaluate the relationships between dispositional mindfulness, spirituality and religion, and their role as protective factors of the psychoactive substance use in adolescents, analyzing additionally the differences in mindfulness and spirituality scores between substance and non-substance users, and between the different religious/spiritual groups.Method: A cross-sectional study was carried out, in which 433 adolescent high school students between the ages of 14 and 19 were evaluated (Mean = 16.27 ± .91). Statistical correlation tests were performed to assess the relationship between variables, in addition to Student t-test and one-way ANOVA to explore differences in mindfulness and spirituality scores of substance and non-substance users, and between religious/spiritual groups, respectively. Finally, by means of a binary logistic regression analysis, the degree of prediction of psychoactive substance use was evaluated.Results: The sample reported higher consumption of psychoactive substances compared to the last national survey. Dispositional mindfulness was positively correlated with spirituality and religion, and inversely correlated with substance use, with mild to moderate strength. Additionally, individuals who used psychoactive substances had significantly lower mindfulness scores than those who had never used it at all, but no differences were found regarding spirituality scores. The scores in mindfulness and spirituality were significantly higher in those who formally belonged to a religion. Finally, belonging to a religion, followed by dispositional mindfulness were the best predictor variables as a protection factor for alcohol and drug consumption, while spirituality was not a variable that significantly contributed to the models and was therefore eliminated.Discussion or Conclusion: Dispositional mindfulness, spirituality, and religion are interrelated variables. Belonging to religion and dispositional mindfulness may be a better protective factor against substance use in adolescents than spirituality. Dispositional mindfulness was also greater in those who formally belonged to a religion. Finally, the psychoactive substance use could alter mindfulness-related abilities, but more research is needed to complement and clarify these results in the Mexican population.

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“…10. In Carey (2018), I discuss these connections and the "inward turn" mentioned as being central to the concept of "spirituality", and discuss how this concept is related to religion. distorted relation to the self, and that getting rid of this point of view is necessary for virtue and happiness.…”

Section: Dispassion and The Inner Lifementioning

confidence: 99%

Dispassion as an Ethical Ideal

Carey¹

2018

Ergo, an Open Access Journal of Philosophy

Self Cite

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The concept of dispassion has been an important part of many different ethical traditions, and yet it has received very little direct attention from moral philosophers. In this paper, I try to give an account of the ethical ideal of dispassion, with a particular focus on Buddhism, Stoicism, and Eastern Christianity. I try to show that there is a common core shared between these otherwise very different traditions, and that it can be expressed in contemporary and not explicitly theological or religious terms. What emerges is an attractive understanding of the ethical life worthy of more investigation.

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Spiritual, but not religious?: On the nature of spirituality and its relation to religion

Cited by 19 publications

References 5 publications

Multidimensionality of Spirituality: A Qualitative Study among Secular Individuals

Multidimensionality of Spirituality: A Qualitative Study among Secular Individuals

Mindfulness disposicional, espiritualidad y religión y su papel como factores protectores del consumo de sustancias en adolescentes mexicanos

Dispassion as an Ethical Ideal

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