Inancsizlik, dinsizlik ve ateizm, din psikolojisinde onem kazanmaya baslayan konulardir. Turk din... more Inancsizlik, dinsizlik ve ateizm, din psikolojisinde onem kazanmaya baslayan konulardir. Turk din psikolojisi literaturunde bu konularla ilgili cok az calisma bulunmaktadir. Bu alanlarda yapilacak calismalarda kullanilmak uzere bazi olcek ve envanterlere ihtiyac duyulmaktadir. Inancsizligin en basit tanimlamasi “dini ve dikey anlamda spirituel inanclara sahip olmamak”tir. Bu nedenle bireyin dinsizligini ve dikey anlamda spirituel olmayisini olcecek ve onun inancsizlik duzeyini belirtecek bir olcege ihtiyac duyulmaktadir. Bu calisma, Cragun, Hammer ve Nielsen (2015) tarafindan gelistirilen NonReligious-NonSpiritual Scale’in Turkce uyarlamasini ve onun gecerlik-guvenirlik analizlerini icermektedir. Yapilan uyarlama ile Dindar ve Spirituel Olmama Olcegi (DISOL) Turk din psikolojisi literaturune kazandirilmistir. Olcegin gelistirilmesi asamasinda Spiritual kavrami Turkce’ye spirituel ve manevi olmak uzere iki farkli sekilde tercume edilmis ve iki farkli arastirma gerceklestirilmistir. K...
In this study, the relationship of religiosity, which is the most important concept of the psycho... more In this study, the relationship of religiosity, which is the most important concept of the psychology of religion, with self-actualization and life satisfaction is discussed. Religion is seen as related to both life satisfaction and self-actualization due to its features such as directing people's life, giving meaning, contributing to social and individual development. In this study, whether there is a relationship between the three variables, and if so, in what direction this relationship is, was handled with the correlational model. The sample of the study consists of Turkish adults over the age of 18. Participants were selected by simple random sampling method. <em>The Islamic Religiousness Scale</em>, <em>Personal Orientation Inventory</em> and <em>Life Satisfaction Scale</em> were used in the research as Turkish, and then the relationship between the three variables was analyzed in the light of the obtained data. According to the results,...
Türkiye Din Eğitimi Araştırmaları Dergisi, Dec 4, 2017
Nonbelief is a topic recently began to attract interest in the field of psychology of religion. T... more Nonbelief is a topic recently began to attract interest in the field of psychology of religion. The number of studies on this issue have started to rise. However, when we look at researches on nonbelief, it seems to have ambiguity on what is nonbelief, and who is considered as nonbelievers. Are nonbelievers nonreligious or nonspiritual? Does being an atheist mean to be a nonbeliever? In this study, we aim to empirically examine the concept of nonbelief. The current study was carried out with 2548 participants who-identify themselves with at least one type of nonbelief in the United States in 2014. The findings indicate that the majority of nonbelievers are estimated to say "I do not believe in God", namely 85.6% of the nonbelievers do not believe in God and 12.3% think the existence of God cannot be known; 88.07% identified themselves as atheists; 60.8% of nonbelievers who say "I don't know whether there is a God and I don't believe there is any way to find out" self-labeled themselves as agnostic, while 60.2% of them self-labeled themselves as atheist at the same time; 87.8% of them are nonreligiousnonspiritual; 2.07% of them are spiritual in terms of vertical transcendence. The current study concludes that there are three main indicators to consider in order to This article has been derived from first authors' dissertation entitled "Formation and Development of Unbelief from Psychosocial Perspective".
In this study, the relationship of religiosity, which is the most important concept of the psycho... more In this study, the relationship of religiosity, which is the most important concept of the psychology of religion, with self-actualization and life satisfaction is discussed. Religion is seen as related to both life satisfaction and self-actualization due to its features such as directing people's life, giving meaning, contributing to social and individual development. In this study, whether there is a relationship between the three variables, and if so, in what direction this relationship is, was handled with the correlational model. The sample of the study consists of Turkish adults over the age of 18. Participants were selected by simple random sampling method. <em>The Islamic Religiousness Scale</em>, <em>Personal Orientation Inventory</em> and <em>Life Satisfaction Scale</em> were used in the research as Turkish, and then the relationship between the three variables was analyzed in the light of the obtained data. According to the results,...
Türkiye Din Eğitimi Araştırmaları Dergisi, Dec 4, 2017
Nonbelief is a topic recently began to attract interest in the field of psychology of religion. T... more Nonbelief is a topic recently began to attract interest in the field of psychology of religion. The number of studies on this issue have started to rise. However, when we look at researches on nonbelief, it seems to have ambiguity on what is nonbelief, and who is considered as nonbelievers. Are nonbelievers nonreligious or nonspiritual? Does being an atheist mean to be a nonbeliever? In this study, we aim to empirically examine the concept of nonbelief. The current study was carried out with 2548 participants who-identify themselves with at least one type of nonbelief in the United States in 2014. The findings indicate that the majority of nonbelievers are estimated to say "I do not believe in God", namely 85.6% of the nonbelievers do not believe in God and 12.3% think the existence of God cannot be known; 88.07% identified themselves as atheists; 60.8% of nonbelievers who say "I don't know whether there is a God and I don't believe there is any way to find out" self-labeled themselves as agnostic, while 60.2% of them self-labeled themselves as atheist at the same time; 87.8% of them are nonreligiousnonspiritual; 2.07% of them are spiritual in terms of vertical transcendence. The current study concludes that there are three main indicators to consider in order to This article has been derived from first authors' dissertation entitled "Formation and Development of Unbelief from Psychosocial Perspective".
As in other branches of social sciences, many studies on altruism have been conducted in the fiel... more As in other branches of social sciences, many studies on altruism have been conducted in the field of psychology. Altruism, which is at the intersection point of social psychology, positive psychology and the psychology of religion, is based on the prioritization of the other rather than oneself. Providing a roadmap for social relations, religions glorifies altruistic behavior. For this reason, it has been accepted that there is a natural relationship between altruism and religious attachment. In this article, the relationship between altruism and religious attitude is examined through university students from different departments. The study, which involves 334 undergraduate students, uses <em>The Altruism Scale</em> developed by Ümmet, Ekşi and Otrar (2013) and <em>the Religious Attitude Scale</em> developed by Ok (2011). As a result of the research, it is determined that there is a positive significant correlation (r =, 360, p <, 001) between the level ...
As in other branches of social sciences, many studies on altruism have been conducted in the fiel... more As in other branches of social sciences, many studies on altruism have been conducted in the field of psychology. Altruism, which is at the intersection point of social psychology, positive psychology and the psychology of religion, is based on the prioritization of the other rather than oneself. Providing a roadmap for social relations, religions glorifies altruistic behavior. For this reason, it has been accepted that there is a natural relationship between altruism and religious attachment. In this article, the relationship between altruism and religious attitude is examined through university students from different departments. The study, which involves 334 undergraduate students, uses <em>The Altruism Scale</em> developed by Ümmet, Ekşi and Otrar (2013) and <em>the Religious Attitude Scale</em> developed by Ok (2011). As a result of the research, it is determined that there is a positive significant correlation (r =, 360, p <, 001) between the level ...
As in the whole world, the Covid-19 outbreak has affected the lives of people from age seven to s... more As in the whole world, the Covid-19 outbreak has affected the lives of people from age seven to seventy in Turkey and is still affecting in various dimensions. In the context of Turkey, it has been observed that three issues are clearly on the public agenda during the pandemic: (1) perception and meaning of the Covid-19 outbreak, (2) measures to control the outbreak and attitudes towards these measures, (3) ways of coping with the risk of infection and pandemic related restrictions. This descriptive study deals with these three issues in the context of religion and religiosity. The aim of the study is to examine how Turkish people perceive and make sense of Coronavirus outbreak and what coping strategies they prefer. We developed an online survey tool using Google Forms in line with the subject and purpose of the research. The survey form consists of 47 questions and 7 different sections. Items were mostly composed of Likert types and participants were asked to score each statement between 1 (Strongly Disagree) and 5 (Strongly Agree). Ethical approval for the research was obtained from the Ethics Board of ibn Haldun University (04/16/2020, 2020/12-1). The data was collected online then transferred to the SPSS package program in a computer environment and subjected to various analyses. Our findings show that the Covid-19 pandemic was taken seriously by most of the participants. A third (30%) of the respondents approve conspiracy theories that political or economic global manipulation is behind the Coronavirus outbreak, while nearly the same percentage (29%) believe that the outbreak is a manifestation of divine judgement. In the context of this question, just over a fifth (22%) of the respondents stated that Coronavirus does not have any special meaning other than that it is a natural epidemic. Finally, only 9% of the respondents clearly believe that the outbreak is a form of divine punishment. Regarding the ways of coping, almost all of the respondents (98.6%) follow coronavirus measures such as "stay at home," "hygiene," and "social distancing". The majority of the participants (86%) resort to prayer, worship and chanting to cope with fear, anxiety and stress caused by the Coronavirus, while a third (28.2%) of the participants cope by trying to be positive. Nearly all of the participants (88.2%) stated that people need "spiritual support" during difficult times and pandemics such as the Coronavirus.
As in the whole world, the Covid-19 outbreak has affected the lives of people from age seven to s... more As in the whole world, the Covid-19 outbreak has affected the lives of people from age seven to seventy in Turkey and is still affecting in various dimensions. In the context of Turkey, it has been observed that three issues are clearly on the public agenda during the pandemic: (1) perception and meaning of the Covid-19 outbreak, (2) measures to control the outbreak and attitudes towards these measures, (3) ways of coping with the risk of infection and pandemic related restrictions. This descriptive study deals with these three issues in the context of religion and religiosity. The aim of the study is to examine how Turkish people perceive and make sense of Coronavirus outbreak and what coping strategies they prefer. We developed an online survey tool using Google Forms in line with the subject and purpose of the research. The survey form consists of 47 questions and 7 different sections. Items were mostly composed of Likert types and participants were asked to score each statement between 1 (Strongly Disagree) and 5 (Strongly Agree). Ethical approval for the research was obtained from the Ethics Board of ibn Haldun University (04/16/2020, 2020/12-1). The data was collected online then transferred to the SPSS package program in a computer environment and subjected to various analyses. Our findings show that the Covid-19 pandemic was taken seriously by most of the participants. A third (30%) of the respondents approve conspiracy theories that political or economic global manipulation is behind the Coronavirus outbreak, while nearly the same percentage (29%) believe that the outbreak is a manifestation of divine judgement. In the context of this question, just over a fifth (22%) of the respondents stated that Coronavirus does not have any special meaning other than that it is a natural epidemic. Finally, only 9% of the respondents clearly believe that the outbreak is a form of divine punishment. Regarding the ways of coping, almost all of the respondents (98.6%) follow coronavirus measures such as "stay at home," "hygiene," and "social distancing". The majority of the participants (86%) resort to prayer, worship and chanting to cope with fear, anxiety and stress caused by the Coronavirus, while a third (28.2%) of the participants cope by trying to be positive. Nearly all of the participants (88.2%) stated that people need "spiritual support" during difficult times and pandemics such as the Coronavirus.
Nonbelief is a topic recently began to attract interest in the field of psychology of religion. T... more Nonbelief is a topic recently began to attract interest in the field of psychology of religion. The number of studies on this issue have started to rise. However, when we look at researches on nonbelief, it seems to have ambiguity on what is nonbelief, and who is considered as nonbelievers. Are nonbelievers nonreligious or nonspiritual? Does being an atheist mean to be a nonbeliever? In this study, we aim to empirically examine the concept of nonbelief. The current study was carried out with 2548 participants who-identify themselves with at least one type of nonbelief in the United States in 2014. The findings indicate that the majority of nonbelievers are estimated to say "I do not believe in God", namely 85.6% of the nonbelievers do not believe in God and 12.3% think the existence of God cannot be known; 88.07% identified themselves as atheists; 60.8% of nonbelievers who say "I don't know whether there is a God and I don't believe there is any way to find out" self-labeled themselves as agnostic, while 60.2% of them self-labeled themselves as atheist at the same time; 87.8% of them are nonreligiousnonspiritual; 2.07% of them are spiritual in terms of vertical transcendence. The current study concludes that there are three main indicators to consider in order to This article has been derived from first authors' dissertation entitled "Formation and Development of Unbelief from Psychosocial Perspective".
Psychology of religion research is typically conducted with Protestant populations living in the ... more Psychology of religion research is typically conducted with Protestant populations living in the West. Only recently has non-belief in God become a central topic in the field. And while it remains an open question whether or not the research assumptions and theoretical frameworks designed for Western populations of Protestants can be applied to non-believers, exploring non-belief in the Islamic context may pose additional problems. For example, do Western concepts and terms such as "church attendance" or "atheist" have equivalent meaning in the Muslim world? Are there any structural differences within Islam and Christianity that may contribute to the uneven number of self-reported non-believers within these cultures? In this article, we argue that a cultural psychological approach can provide a useful perspective for researching non-belief in the Muslim cultural context.
Psychology of religion research is typically conducted with Protestant populations living in the ... more Psychology of religion research is typically conducted with Protestant populations living in the West. Only recently has non-belief in God become a central topic in the field. And while it remains an open question whether or not the research assumptions and theoretical frameworks designed for Western populations of Protestants can be applied to non-believers, exploring non-belief in the Islamic context may pose additional problems. For example, do Western concepts and terms such as "church attendance" or "atheist" have equivalent meaning in the Muslim world? Are there any structural differences within Islam and Christianity that may contribute to the uneven number of self-reported non-believers within these cultures? In this article, we argue that a cultural psychological approach can provide a useful perspective for researching non-belief in the Muslim cultural context.
Inancsizlik, dinsizlik ve ateizm, din psikolojisinde onem kazanmaya baslayan konulardir. Turk din... more Inancsizlik, dinsizlik ve ateizm, din psikolojisinde onem kazanmaya baslayan konulardir. Turk din psikolojisi literaturunde bu konularla ilgili cok az calisma bulunmaktadir. Bu alanlarda yapilacak calismalarda kullanilmak uzere bazi olcek ve envanterlere ihtiyac duyulmaktadir. Inancsizligin en basit tanimlamasi “dini ve dikey anlamda spirituel inanclara sahip olmamak”tir. Bu nedenle bireyin dinsizligini ve dikey anlamda spirituel olmayisini olcecek ve onun inancsizlik duzeyini belirtecek bir olcege ihtiyac duyulmaktadir. Bu calisma, Cragun, Hammer ve Nielsen (2015) tarafindan gelistirilen NonReligious-NonSpiritual Scale’in Turkce uyarlamasini ve onun gecerlik-guvenirlik analizlerini icermektedir. Yapilan uyarlama ile Dindar ve Spirituel Olmama Olcegi (DISOL) Turk din psikolojisi literaturune kazandirilmistir. Olcegin gelistirilmesi asamasinda Spiritual kavrami Turkce’ye spirituel ve manevi olmak uzere iki farkli sekilde tercume edilmis ve iki farkli arastirma gerceklestirilmistir. K...
In this study, the relationship of religiosity, which is the most important concept of the psycho... more In this study, the relationship of religiosity, which is the most important concept of the psychology of religion, with self-actualization and life satisfaction is discussed. Religion is seen as related to both life satisfaction and self-actualization due to its features such as directing people's life, giving meaning, contributing to social and individual development. In this study, whether there is a relationship between the three variables, and if so, in what direction this relationship is, was handled with the correlational model. The sample of the study consists of Turkish adults over the age of 18. Participants were selected by simple random sampling method. <em>The Islamic Religiousness Scale</em>, <em>Personal Orientation Inventory</em> and <em>Life Satisfaction Scale</em> were used in the research as Turkish, and then the relationship between the three variables was analyzed in the light of the obtained data. According to the results,...
Türkiye Din Eğitimi Araştırmaları Dergisi, Dec 4, 2017
Nonbelief is a topic recently began to attract interest in the field of psychology of religion. T... more Nonbelief is a topic recently began to attract interest in the field of psychology of religion. The number of studies on this issue have started to rise. However, when we look at researches on nonbelief, it seems to have ambiguity on what is nonbelief, and who is considered as nonbelievers. Are nonbelievers nonreligious or nonspiritual? Does being an atheist mean to be a nonbeliever? In this study, we aim to empirically examine the concept of nonbelief. The current study was carried out with 2548 participants who-identify themselves with at least one type of nonbelief in the United States in 2014. The findings indicate that the majority of nonbelievers are estimated to say "I do not believe in God", namely 85.6% of the nonbelievers do not believe in God and 12.3% think the existence of God cannot be known; 88.07% identified themselves as atheists; 60.8% of nonbelievers who say "I don't know whether there is a God and I don't believe there is any way to find out" self-labeled themselves as agnostic, while 60.2% of them self-labeled themselves as atheist at the same time; 87.8% of them are nonreligiousnonspiritual; 2.07% of them are spiritual in terms of vertical transcendence. The current study concludes that there are three main indicators to consider in order to This article has been derived from first authors' dissertation entitled "Formation and Development of Unbelief from Psychosocial Perspective".
In this study, the relationship of religiosity, which is the most important concept of the psycho... more In this study, the relationship of religiosity, which is the most important concept of the psychology of religion, with self-actualization and life satisfaction is discussed. Religion is seen as related to both life satisfaction and self-actualization due to its features such as directing people's life, giving meaning, contributing to social and individual development. In this study, whether there is a relationship between the three variables, and if so, in what direction this relationship is, was handled with the correlational model. The sample of the study consists of Turkish adults over the age of 18. Participants were selected by simple random sampling method. <em>The Islamic Religiousness Scale</em>, <em>Personal Orientation Inventory</em> and <em>Life Satisfaction Scale</em> were used in the research as Turkish, and then the relationship between the three variables was analyzed in the light of the obtained data. According to the results,...
Türkiye Din Eğitimi Araştırmaları Dergisi, Dec 4, 2017
Nonbelief is a topic recently began to attract interest in the field of psychology of religion. T... more Nonbelief is a topic recently began to attract interest in the field of psychology of religion. The number of studies on this issue have started to rise. However, when we look at researches on nonbelief, it seems to have ambiguity on what is nonbelief, and who is considered as nonbelievers. Are nonbelievers nonreligious or nonspiritual? Does being an atheist mean to be a nonbeliever? In this study, we aim to empirically examine the concept of nonbelief. The current study was carried out with 2548 participants who-identify themselves with at least one type of nonbelief in the United States in 2014. The findings indicate that the majority of nonbelievers are estimated to say "I do not believe in God", namely 85.6% of the nonbelievers do not believe in God and 12.3% think the existence of God cannot be known; 88.07% identified themselves as atheists; 60.8% of nonbelievers who say "I don't know whether there is a God and I don't believe there is any way to find out" self-labeled themselves as agnostic, while 60.2% of them self-labeled themselves as atheist at the same time; 87.8% of them are nonreligiousnonspiritual; 2.07% of them are spiritual in terms of vertical transcendence. The current study concludes that there are three main indicators to consider in order to This article has been derived from first authors' dissertation entitled "Formation and Development of Unbelief from Psychosocial Perspective".
As in other branches of social sciences, many studies on altruism have been conducted in the fiel... more As in other branches of social sciences, many studies on altruism have been conducted in the field of psychology. Altruism, which is at the intersection point of social psychology, positive psychology and the psychology of religion, is based on the prioritization of the other rather than oneself. Providing a roadmap for social relations, religions glorifies altruistic behavior. For this reason, it has been accepted that there is a natural relationship between altruism and religious attachment. In this article, the relationship between altruism and religious attitude is examined through university students from different departments. The study, which involves 334 undergraduate students, uses <em>The Altruism Scale</em> developed by Ümmet, Ekşi and Otrar (2013) and <em>the Religious Attitude Scale</em> developed by Ok (2011). As a result of the research, it is determined that there is a positive significant correlation (r =, 360, p <, 001) between the level ...
As in other branches of social sciences, many studies on altruism have been conducted in the fiel... more As in other branches of social sciences, many studies on altruism have been conducted in the field of psychology. Altruism, which is at the intersection point of social psychology, positive psychology and the psychology of religion, is based on the prioritization of the other rather than oneself. Providing a roadmap for social relations, religions glorifies altruistic behavior. For this reason, it has been accepted that there is a natural relationship between altruism and religious attachment. In this article, the relationship between altruism and religious attitude is examined through university students from different departments. The study, which involves 334 undergraduate students, uses <em>The Altruism Scale</em> developed by Ümmet, Ekşi and Otrar (2013) and <em>the Religious Attitude Scale</em> developed by Ok (2011). As a result of the research, it is determined that there is a positive significant correlation (r =, 360, p <, 001) between the level ...
As in the whole world, the Covid-19 outbreak has affected the lives of people from age seven to s... more As in the whole world, the Covid-19 outbreak has affected the lives of people from age seven to seventy in Turkey and is still affecting in various dimensions. In the context of Turkey, it has been observed that three issues are clearly on the public agenda during the pandemic: (1) perception and meaning of the Covid-19 outbreak, (2) measures to control the outbreak and attitudes towards these measures, (3) ways of coping with the risk of infection and pandemic related restrictions. This descriptive study deals with these three issues in the context of religion and religiosity. The aim of the study is to examine how Turkish people perceive and make sense of Coronavirus outbreak and what coping strategies they prefer. We developed an online survey tool using Google Forms in line with the subject and purpose of the research. The survey form consists of 47 questions and 7 different sections. Items were mostly composed of Likert types and participants were asked to score each statement between 1 (Strongly Disagree) and 5 (Strongly Agree). Ethical approval for the research was obtained from the Ethics Board of ibn Haldun University (04/16/2020, 2020/12-1). The data was collected online then transferred to the SPSS package program in a computer environment and subjected to various analyses. Our findings show that the Covid-19 pandemic was taken seriously by most of the participants. A third (30%) of the respondents approve conspiracy theories that political or economic global manipulation is behind the Coronavirus outbreak, while nearly the same percentage (29%) believe that the outbreak is a manifestation of divine judgement. In the context of this question, just over a fifth (22%) of the respondents stated that Coronavirus does not have any special meaning other than that it is a natural epidemic. Finally, only 9% of the respondents clearly believe that the outbreak is a form of divine punishment. Regarding the ways of coping, almost all of the respondents (98.6%) follow coronavirus measures such as "stay at home," "hygiene," and "social distancing". The majority of the participants (86%) resort to prayer, worship and chanting to cope with fear, anxiety and stress caused by the Coronavirus, while a third (28.2%) of the participants cope by trying to be positive. Nearly all of the participants (88.2%) stated that people need "spiritual support" during difficult times and pandemics such as the Coronavirus.
As in the whole world, the Covid-19 outbreak has affected the lives of people from age seven to s... more As in the whole world, the Covid-19 outbreak has affected the lives of people from age seven to seventy in Turkey and is still affecting in various dimensions. In the context of Turkey, it has been observed that three issues are clearly on the public agenda during the pandemic: (1) perception and meaning of the Covid-19 outbreak, (2) measures to control the outbreak and attitudes towards these measures, (3) ways of coping with the risk of infection and pandemic related restrictions. This descriptive study deals with these three issues in the context of religion and religiosity. The aim of the study is to examine how Turkish people perceive and make sense of Coronavirus outbreak and what coping strategies they prefer. We developed an online survey tool using Google Forms in line with the subject and purpose of the research. The survey form consists of 47 questions and 7 different sections. Items were mostly composed of Likert types and participants were asked to score each statement between 1 (Strongly Disagree) and 5 (Strongly Agree). Ethical approval for the research was obtained from the Ethics Board of ibn Haldun University (04/16/2020, 2020/12-1). The data was collected online then transferred to the SPSS package program in a computer environment and subjected to various analyses. Our findings show that the Covid-19 pandemic was taken seriously by most of the participants. A third (30%) of the respondents approve conspiracy theories that political or economic global manipulation is behind the Coronavirus outbreak, while nearly the same percentage (29%) believe that the outbreak is a manifestation of divine judgement. In the context of this question, just over a fifth (22%) of the respondents stated that Coronavirus does not have any special meaning other than that it is a natural epidemic. Finally, only 9% of the respondents clearly believe that the outbreak is a form of divine punishment. Regarding the ways of coping, almost all of the respondents (98.6%) follow coronavirus measures such as "stay at home," "hygiene," and "social distancing". The majority of the participants (86%) resort to prayer, worship and chanting to cope with fear, anxiety and stress caused by the Coronavirus, while a third (28.2%) of the participants cope by trying to be positive. Nearly all of the participants (88.2%) stated that people need "spiritual support" during difficult times and pandemics such as the Coronavirus.
Nonbelief is a topic recently began to attract interest in the field of psychology of religion. T... more Nonbelief is a topic recently began to attract interest in the field of psychology of religion. The number of studies on this issue have started to rise. However, when we look at researches on nonbelief, it seems to have ambiguity on what is nonbelief, and who is considered as nonbelievers. Are nonbelievers nonreligious or nonspiritual? Does being an atheist mean to be a nonbeliever? In this study, we aim to empirically examine the concept of nonbelief. The current study was carried out with 2548 participants who-identify themselves with at least one type of nonbelief in the United States in 2014. The findings indicate that the majority of nonbelievers are estimated to say "I do not believe in God", namely 85.6% of the nonbelievers do not believe in God and 12.3% think the existence of God cannot be known; 88.07% identified themselves as atheists; 60.8% of nonbelievers who say "I don't know whether there is a God and I don't believe there is any way to find out" self-labeled themselves as agnostic, while 60.2% of them self-labeled themselves as atheist at the same time; 87.8% of them are nonreligiousnonspiritual; 2.07% of them are spiritual in terms of vertical transcendence. The current study concludes that there are three main indicators to consider in order to This article has been derived from first authors' dissertation entitled "Formation and Development of Unbelief from Psychosocial Perspective".
Psychology of religion research is typically conducted with Protestant populations living in the ... more Psychology of religion research is typically conducted with Protestant populations living in the West. Only recently has non-belief in God become a central topic in the field. And while it remains an open question whether or not the research assumptions and theoretical frameworks designed for Western populations of Protestants can be applied to non-believers, exploring non-belief in the Islamic context may pose additional problems. For example, do Western concepts and terms such as "church attendance" or "atheist" have equivalent meaning in the Muslim world? Are there any structural differences within Islam and Christianity that may contribute to the uneven number of self-reported non-believers within these cultures? In this article, we argue that a cultural psychological approach can provide a useful perspective for researching non-belief in the Muslim cultural context.
Psychology of religion research is typically conducted with Protestant populations living in the ... more Psychology of religion research is typically conducted with Protestant populations living in the West. Only recently has non-belief in God become a central topic in the field. And while it remains an open question whether or not the research assumptions and theoretical frameworks designed for Western populations of Protestants can be applied to non-believers, exploring non-belief in the Islamic context may pose additional problems. For example, do Western concepts and terms such as "church attendance" or "atheist" have equivalent meaning in the Muslim world? Are there any structural differences within Islam and Christianity that may contribute to the uneven number of self-reported non-believers within these cultures? In this article, we argue that a cultural psychological approach can provide a useful perspective for researching non-belief in the Muslim cultural context.
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