Varieties of openness in Tehran and Qom: psychological and religious parallels of faith and intellect-oriented Islamic religious reflection
This study examined whether faith and intellect-oriented religious reflection would be polarised in Iranian Muslins as they appear to be in American Christians. Iranian students at a university in Tehran and at an Islamic seminary in Qom responded to Faith and Intellect-Oriented Islamic Religious Re...
| Authors: | ; ; ; |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Taylor & Francis
2013
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| In: |
Mental health, religion & culture
Year: 2013, Volume: 16, Issue: 2, Pages: 123-137 |
| Further subjects: | B
Openness
B religious reflection B Iran B Islam B Intellect B Faith |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 245 | 1 | 0 | |a Varieties of openness in Tehran and Qom: psychological and religious parallels of faith and intellect-oriented Islamic religious reflection |
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| 520 | |a This study examined whether faith and intellect-oriented religious reflection would be polarised in Iranian Muslins as they appear to be in American Christians. Iranian students at a university in Tehran and at an Islamic seminary in Qom responded to Faith and Intellect-Oriented Islamic Religious Reflection measures along with scales recording various forms of religious commitment and psychological openness. Both types of religious reflection and the Intrinsic Religious Orientation predicted greater Integrative Self-Knowledge, Openness to Experience, and Need for Cognition and also interacted in ways suggesting complexity in Muslim thought. Comparisons between Tehran and Qom students supported the same conclusion. The Quest Religious Orientation had limited relevance for understanding Muslim commitments. The Extrinsic Personal Religious Orientation predicted greater and the Extrinsic Social Religious Orientation predicted lower psychological openness. These data contrasted with previous evidence of polarisation in the religious reflection of American Christians. They also argued against any simple equation of Muslim commitments with cognitive and religious rigidity. | ||
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