Religious diversity, empathy, and God images : perspectives from the psychology of religion shaping a study among adolescents in the UK

Major religious traditions agree in advocating and promoting love of neighbour as well as love of God. Love of neighbour is reflected in altruistic behaviour and empathy stands as a key motivational factor underpinning altruism. This study employs the empathy scale from the Junior Eysenck Impulsiveness Questionnaire to assess the association between empathy and God images among a sample of 5993 religiously diverse adolescents (13–15 years old) attending state maintained schools in England, Northern Ireland, Scotland, Wales, and London. The key psychological theory being tested by these data concerns the linkage between God images and individual differences in empathy. The data demonstrate that religious identity (e.g. Christian, Muslim) and religious attendance are less important than the God images which young people hold. The image of God as a God of mercy is associated with higher empathy scores, while the image of God as a God of justice is associated with lower empathy scores

Bringing Empathy into Play: On the Effects of Empathy in Violent and Nonviolent Video Games

While violent media has adverse effects on cognition, emotion and behavior, prosocial content promotes these variables in a prosocial way. Greater individual levels of empathy as well as increasing the level of empathy in media content typically foster prosocial behavior and reduce aggression. Two experiments replicated game content findings, and also showed that inducing empathy prior to a video game had a positive influence on behavior. However, under certain circumstances, inducing empathy before playing a violent video game may even have negative effects on behavior. As empathy is a common tool in prevention programs, the implications of these findings are discussed

'It seemed churlish not to': How living non-directed kidney donors construct their altruism

Our objective was to explore how prospective altruistic kidney donors construct their decision to donate. Using a qualitative design and biographical-narrative semistructured interviews, we aimed to produce text for analysis on two levels: the social implications for subjectivity and practice and a tentative psychodynamic explanation of the participants’ psychological investment in the discourses they used. A total of six prospective altruistic kidney donors were interviewed. A psychosocial approach to the analysis was taken. In-depth discourse analysis integrated Foucauldian with psychodiscursive approaches and psychodynamic theory was applied to sections of text in which participants seemed to have particular emotional investment. Analysis generated three major discursive themes: other-oriented, rational and self-oriented discourses. The desire to donate was experienced as compelling by participants. Participants used discourses to position themselves as concerned with the needs of the recipient, to resist questioning and criticism, and to manage difficult feelings around mortality. Participants tended to reject personal motivations for altruistic donation, positioning relatives’ disapproval as selfish and illogical. These results suggest that the term ‘altruistic’ for living non-directed organ donation constrains available discourses, severely limiting what can be said, felt, thought and done by donors, clinicians and the public. A more useful approach would acknowledge potential psychological motives and gains for the donor

Parting with illusions in evolutionary ethics

I offer a critical analysis of a view that has become a dominant aspect of recent thought on the relationship between evolution and morality, and propose an alternative. An ingredient in Michael Ruse's 'error theory' (Ruse 1995) is that belief in moral (prescriptive, universal, and nonsubjective) guidelines arose in humans because such belief results in the performance of adaptive cooperative behaviors. This statement relies on two particular connections: between ostensible and intentional types of altruism, and between intentional altruism and morality. The latter connection is problematic because it makes morality redundant, its role having already been fulfilled by the psychological dispositions that constitute intentional altruism. Both behavioral ecology and moral psychology support this criticism, and neither human behavioral flexibility nor the self-regard / other-regard distinction can provide a defense of the error theory. I conclude that morality did not evolve to curb rampant selfishness; instead, the evolutionarily recent 'universal law' aspect of morality may function to update behavioral strategies which were adaptive in the paleolithic environment of our ancestors (to which our psychological dispositions are best adapted), by means of norms more appropriate to our novel social environment.Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/42482/1/10539_2004_Article_5102509.pd

Religion and mental health: Aspects of the relation between religious measures and positive and negative mental health

Contains fulltext : 56141.pdf (publisher's version ) (Open Access)Studies concerning the relationship between religion and mental health have provided substantial evidence for the existence of a positive relationship. Nevertheless, it remains largely unclear which aspects of both religion and mental health take part in this relationship. The present study uses multiple measures of religion and of mental health to obtain a more refined view of this relationship. The results show the importance of distinguishing between if a person believes (inclusion vs. exclusion of transcendence) and how a person believes (literal vs. symbolic). Religious persons who have a symbolic attitude towards religion scored higher on positive aspects of mental health (well-being). No significant results were found for negative mental health (psychological distress).26 p