نشریه مطالعات اسلام و روان شناسی
پیاپی 1 (پاییز و زمستان 1386)

In order to study relationship between method of religious education and parent's religiousness rate with educational styles used in educating and fostering girls and boys, the present survey was done. To do this, 374 students (177 boys and 197 girls) were selected as sample. They completed questionnaires of "method of religious education", "family environment", "researcher-made", and "parent's religiousness rate". Analysis of data via One-way ANOVA indicated that mother's religiousness rate is more influential than other styles. Also, results of Post-hoc Scheffe's test showed that there is a significant difference between scores of styles (authoritatively and negligently) mother applied in educating children. In addition, research findings demonstrated that method of religious education is meaningfully different in boys and girls; frequency of girls in both methods – authoritatively and negligently – is high especially in the former, while frequency of boys is more than expected in the latter method. Using two-way Chi-square test it was found that applied educational styled adopted by parents are significantly different for education of girls and boys. Accordingly, girl's frequency in authoritative style is more than expected limit, while boy's frequency in negligent style is paramount. Furthermore, in "discussion and conclusion" section, role of educational styles and how religious lessons can be educated have been discussed according to findings of the research.

This research aims to study influence of development of Islamic ontology on activating components of emotional intelligence quality. It revolves on two hypotheses:1. Therapeutic intervention based on Islamic ontology is effective in activating components of emotional intelligence quality;2. Therapeutic intervention based on Islamic ontology has a different impact on activating components of emotional intelligence quality.It is important to note that tool used in the present research is Bar-On EQ-I questionnaire which has been standardized by Dehshiri (2003) in Iran. Methodology applied is experimental using pretest-posttest with control group. Population involved in this research is composed of 18 women (30-35 years old) who have participated in group therapy program. Afterwards, they were randomly divided into two groups – 9 subjects in test group and 9 individuals in control group. Also, data collected were analyzed using multivariate analysis of variance (MANOVA). Finally, research findings showed that such therapeutic method is effective in activating participator's emotional intelligence quality.

Many studies have demonstrated positive effects of religious believes and behaviors on physical as well as mental health. As evidence supporting such reality increases, religious and spiritual elements within theoretical models are being accepted more. Although recent studies confirm this, more research should be done in to clarify inter-relations among religious structures and its correlated influences with health. The present article first provides some definitions for concepts "health" and "religion" which are compatible with the framework of health psychology, and discusses on relation between religious participation and religious orientation with mental health. Then, it deals with concept "religious coping" and Pargament's religious coping model so that cognitive and behavioral mechanisms which serve as a mediator between religion and mental health are investigated. Finally, it debates advantages and disadvantages of religious coping for health, and offers some recommendations for including religious variables in the future surveys especially in arena of clinical health psychology.

The present research focuses on studying Islamic multifacets model in depression therapy and comparing it with Beck's cognitive model. These models were used for 12 female clients who referred to counseling center and were recognized as depressed individuals based on DSM-IV. It is notable that 4 and 8 subjects were undergone therapy via beck's model and Islamic model, respectively. Since the research was case study, clinical interview and Beck's depression scale were utilized. Accordingly, both of test groups completed Beck's depression scale in pre-therapy stage (baseline) during fourth, eighth, and twelfth sessions, as well as in post-therapy stage at follow-up stage (three months after finished therapy). Then, data collected were analyzed and scores of pretest and posttest stages were compared. Research findings demonstrated that both models were effective in depression therapy; but major differences in association with their applications and functions were observed. As a result of comparing scores available, it was found that Islamic multifacets model was more influential in the therapy of depression. Moreover, first test group had less improvement than second group in posttest stage and returned to some symptoms of depression during follow-up stage, while second test group individuals stayed in improvement limit after therapy course and even some of them had more improvement. In addition, time of therapy by Islamic multifacets model was shorter. Alongside such findings, some advantages of Islamic multifacets model compared to Beck's cognitive model in depression therapy have been debated.

This paper first has an overview on status and importance of needs in the field of psychology, and then due to the necessity of considering spiritual needs in needs hierarchy, deals with significance of spiritual needs on the basis of value thinking literature as well as related scholarly texts. Because of highly expansion of needs in the area "religious knowledge" beyond limit of human and his relations with self and others, in the present work, human's spiritual needs have been treated correspondent with Mazlov's needs pyramid in the form of 5 classes namely "existence needs", "spiritual safety needs", "need of love and friendship with God", "need of self-esteem", and "need of self-actualization and approach to God". Hopefully, such an approach can open a new door toward psychology of religion and highlights another dimension of human's needs not apparently considered in Mazlov's pyramid of needs.

In this essay, effects of religiousness based on William James's viewpoint have been discussed. He believes that religiousness has some effects including sanctity (holiness) which here is characterized as asceticism, purity, kindness, and so on. In the present article, religiousness effects have been debated in the form of 6 sections – spiritual, ethical, epistemological, emotional, mental health, and personality or identity integrity. In concluding remarks of this essay, some related issues of religiousness effects, criticism on pragmatism, acceptance of pragmatic view and a couple of critics on James's standpoints have been mentioned.

Among major factors involved in the interpretation of approaches relating to study of personality are "various methods of personality measurement" and "study of various dimensions of personality". Accordingly, one of main issues in association with "difference among models" is methods and models of collecting data which, in turn, can be treated as a basic factor affecting formation of "psychological school of thoughts" and "research approaches of Islamic scholars" as well. In categorization of various methods of acquiring cognition, four main methods namely "experimental", "intellectual", "traditional", and "witnessed" can be identified. This research has been done based on both library and content analysis methods with which some psychological texts written by Islamic scholars and methodological issues posed by western theory makers of personality have been consulted. Also, it discusses on methods of personality measurement available in three main personality schools of thought – psychoanalysis, traits, and humanism – as well as three major Islamic approaches about human – traditional, intellectual, and mystical – and then, describes and addresses briefly methods and tests relating to such approaches. Following this, in addition to analyzing and synthesizing results found in respective methodologies, some solutions have been provided for modern psychological studies in area of religion.