مجله پژوهش های روان شناسی اسلامی
سال چهارم شماره 1 (پیاپی 6، بهار و تابستان 1400)

This research was done to conceptualize critical self-reflection in Islamic sources. The research method was a qualitative analysis of the content of religious texts used for understanding and psychologically inferring from Islamic sources (Shojaei, 2019). The documents which were investigated in this research consisted of the Holy Quran, Osoul Kafi, Mizan al-Hikmah, and Bahar al-Anwar. The sample was any word, phrase, or statement that was applied in the concept of critical self-reflection. Validation was done based on two indicators of validity and usefulness, applying a mixed approach (qualitative and quantitative). In the qualitative method, the inferences made from verses and narratives were given to three experts and they were asked to express their opinion about the components and dimensions of critical self-reflection. In the quantitative method, validity was checked based on the opinion of fourteen experts and the calculation of Content Validity Ratio (CVR) and Content Validity Index (CVI). The usefulness of the findings was measured based on the opinion of three experts and the calculation of the kappa coefficient. The final results showed 31 signs for critical self-reflection that was developed based on functional similarity in the form of five components of self-reflection and revision (7 signs), active self-monitoring (6 signs), realistic attitude to life (5 signs), striving for excellence (5 signs) and phenomenal self-awareness (4 signs). The CVR and CVI results were higher than 0.59 and 0.79, respectively, and the Kappa coefficient for all five components was in the relatively good to excellent range (1-0.20). Therefore, critical self-reflection is an active, purposeful and organized cognitive process by which a person examines and revises his/her cognitions, beliefs, thoughts, values, feelings, and behaviors. The measurement of critical self-reflection was investigated according to the areas of the life table (recreation and entertainment, social relations, moods, motivation, spirituality and religiosity, planning, health, livelihood, and work) and its result was specified in the form of "life status score" and the determination of individual's score from 1 to 10 in each axis.

Suffering is a common issue in the life of all creatures and human existence is tied to the experience of suffering. Due to their thinking and self-awareness, human beings have always sought to discover the causes of their existence and solve their problems. The purpose of the current research was to compare the concept, functions, and ways of getting rid of suffering from two faith perspectives with regard to Quranic verses and psychological science based on Frankel's theory of semantic therapy. This analytical-descriptive study was carried out in a qualitative way. The results showed that there were similarities and differences between the perspective of the Quran and the school of semantic therapy in the analysis of the problem of suffering. One of the critical similarities is the emphasis of the two views on the extent and lack of human escape from suffering. In addition, there is a consensus on the meaningfulness of suffering and the possibility of personal growth through suffering. The difference between the two views was in the type of encounter and acceptance of suffering presented in a limited way in semantic therapy and in relation to the individual himself. In reverse, according to the Quran, human suffering is dependent on the individual's actions and divine traditions. Moreover, its educational, moral and psychological functions are much more comprehensive than the psychology of meaning therapy.

The current research was conducted with the purpose of developing an educational package for the meaning of life for teenagers based on Islamic teachings and its effectiveness. The research method was a mixed approach (qualitative and quantitative) and content analysis and experimental methods were applied. In the qualitative part, the religious-psychological inference method was carried out. The population consisted of all 16 to 17-year-old teenagers who lived in Qom. In this research, 30 participants were randomly selected and divided into two control and experimental groups. The educational package was implemented in ten sessions for the experimental group. The meaning of life questionnaire (Steger, 2010) was used to collect data. The findings in the qualitative part showed that the educational package of the meaning of life has three main components: self-discovery, meaning-making, and realization. In the quantitative part, covariance analysis showed that there was a significant difference between the two control and experimental groups in the two dimensions of "searching for the meaning of life" and "presence of the meaning of life" in the post-test (p=0.01). Accordingly, teaching about the meaning of life has reduced the "search dimension" and increased the "presence dimension". Eta squared also showed the amount of effect depending on the meaning of life had a 44% effect on the presence dimension of the experimental group.

Philosophical counseling is a relatively new view and has a different perspective on counseling activity which is formed and operates with the purpose of applying philosophy in the field of solving psychological, family, individual, educational, etc. problems. What is currently available about the theories and field of philosophical counseling activity is mostly based on the theories of non-religious theorists. Therefore, considering the capacity of the religious thinkers in dealing with the issue of philosophical counseling, the purpose of the current research is to investigate the approaches of philosophical counseling related to the reasonable life from Allameh Jafari's view. The method applied here is qualitative and conceptual analysis to analyze elements, search for relation between different concepts and identify them. The questions that were addressed in the current research are as follows: What is the nature of philosophical counseling based on Allameh Jafari's theory of reasonable life? What are the foundations of philosophical counseling based on Allameh Jafari's theory of reasonable life? And what are the goals of philosophical counseling based on Allameh Jafari's theory of reasonable life? According to the findings, it can be said that the nature of philosophical counseling from Allameh's view is consistent with the philosophical reflection and self-change. Human as a whole, existential stability and change, and the skepticism of life are the foundations of philosophical counseling based on Allameh Jafari's theory of reasonable life. Furthermore, the goals of philosophical counseling based on Allameh Jafari's theory of reasonable life include awareness-raising, rationalization, empowerment and relativism.

The meaning and place of death in Seligman's theory of happiness and well-being (PERMA model) is ambiguous. The current study was carried out with the purpose of disambiguating by comparing Imam Sajad and Seligman's viewpoints through the method of qualitative content analysis. The findings showed that the Imam with monotheistic explanatory style considered the fear of death as an existential reality. Furthermore, he believed that the fear of death for the believer is a "warning of death, longing for death and intimacy with death" so that it will lead to mental well-being in this world and eternal health in the hereafter. By accepting death impartially, Seligman believes that a forward-looking and pragmatic person should achieve prosperity by avoiding helplessness, strengthening the 24-capabilities of his/her character, and making optimal use of life while well-being is impossible without remembering the death. Seligman's reasons for this point of view were as follows: pragmatic and secular thinking, anthropologically relying solely on statistical methods, an incomplete understanding of the concept of religion, the inability to comment on the meaning of life, and a pathological view of death. The desire for immortality, the existential loneliness of man and his/her need for something superior to himself/herself and dealing with the meaning in order to resolve the restlessness until the moment of death, the consensus positions of the both and the monotheistic attitude of the Imam and the pragmatism thinking with Seligman's secular approach are the source of their opposing positions.

Academic engagement is one of the constructs of positive psychology. The purpose of the current study was to predict academic enthusiasm based on self-esteem with the moderating role of using virtual social networks. The research method was descriptive-correlational and the sample consisted of upper secondary school students. 450 students were selected by multi-stage cluster sampling method. The data were collected according to Fedrikers et al.'s (2004) academic engagement questionnaire, Farzianpour's (2011) self-esteem questionnaire, and Jahanbani's (2017) virtual social networks questionnaire. They were analyzed by means of Pearson correlation coefficient and hierarchical regression (moderator). The results showed that academic engagement had a direct and positive relationship with self-esteem (r=0.292, p<0.01) and it had a negative correlation with the use of virtual social networks (r=0.197, p<0.01). Furthermore, the results of the moderator regression illustrated that the amount of use of virtual social networks played a moderating role in the relationship between self-esteem and academic engagement. Those who had high self-esteem and most of the time were in virtual social networks showed the decrease in their academic engagement. Meanwhile, with optimal use of virtual social networks, their academic engagement increased.