Papers by Stefan G . Huber
Qualitative, Quantitative and Comparative Perspectives, 2009
CHAPTER ELEVEN FAITH OR MORALITY?'THEOLOGICAL SEDIMENTS' DEPENDING ON T... more CHAPTER ELEVEN FAITH OR MORALITY?'THEOLOGICAL SEDIMENTS' DEPENDING ON THE CENTRALITY, CONTENT, AND SOCIAL CONTEXT OF PERSONAL RELIGIOUS CONSTRUCT SYSTEMS Stefan Huber and Constantin Klein Summary The study tried to analyse to ...
Zentralität und Inhalt, 2003
In Kapitel 6 wurde ein sehr reliables und valides Instrument zur Messung der funf grundlegenden r... more In Kapitel 6 wurde ein sehr reliables und valides Instrument zur Messung der funf grundlegenden religiosen Ausdrucksformen und der Zentralitat abraha-mitisch-religioser Konstruktsysteme konstruiert. Darauf aufbauend wurde in Kapitel 7 die Gultigkeit der postulierten multidimensionalen Struktur der Religiositat unter Beweis gestellt. Im Zentrum dieser beiden Kapitel stand vor allem die grundlagentheoretische Fragestellung einer sachgemasen Operatio-nalisierung und Messung der Religiositat. Mit Kapitel 8 andert sich die Perspektive, es rucken eher anwendungsorientierte Fragestellungen in den Vordergrund. In dieser Perspektive wurde in Tabelle 5.1 die Frage gestellt, ob die Anwendung des multidimensionalen Instruments zu einer differenzierten und informationsreichen Beschreibung der Religiositat1 der Respondenten einer Stichprobe fuhrt (Fragestellung 10)? Diese Frage soll nun in Bezug auf die Studierenden der Universitat Freiburg (CH) uberpruft werden. Schlieslich stellt sich die Frage, ob die Zentralitatsskala zu einer praziseren und damit trennscharferen Messung der Zentralitat der Religiositat fuhrt als die in der empirischen Religionsforschung verbreiteten Ein-Item-Messungen der allgemeinen Religiositat (Fragestellung 11)?
Zentralität und Inhalt, 2003
Der Gegenstand dieses Kapitels ist Charles Y. Glocks multidimensionales Modell zur Messung der Re... more Der Gegenstand dieses Kapitels ist Charles Y. Glocks multidimensionales Modell zur Messung der Religiositat. Dieses Modell wird von mir als religi-onsphanomenologisch charakterisiert, da es beansprucht, alle grundlegenden Formen zu benennen, in denen Menschen ihre Religiositat ausdrucken. Diese Ausdrucksformen oder Dimensionen der Religiositat werden zwar in verschiedenen religiosen Kulturen in unterschiedlicher Weise gewichtet, sie seien jedoch im Prinzip in jeder religiosen Kultur vorhanden.
Archive for the Psychology of Religion, 2003
As is well known, research methods fall into two broad classes: quantitative and qualitative meth... more As is well known, research methods fall into two broad classes: quantitative and qualitative methods. Sometimes, the respective protagonists claim a superiority of one class over the other. In contrast, the view taken here is that each has its stronger and weaker points: the optimum choice depends on the research aim (as detailed above), and it may well involve a combination of both types (cf. Bucher & Reich, 1993, pp. 90-92, "Wider ein Methodenmonopol" [Against a methodological monopoly]). In our subsequent accounts, such combinations will be indicated. No overall inclusive methodological review is aimed at here, but simply a report on our personal experience with relevant methods for studying religious development, namely interview techniques (K.H.R.) the repertory grid technique (S.H.), as well as design and use of a specific questionnaire, which uses experience gained from interviewing as input, and combines qualitative and quantitative approaches (D.S.).
Zentralität und Inhalt, 2003
Der Gegenstand dieses Kapitels ist das personlichkeitspsychologische Messmodell der Religiositat ... more Der Gegenstand dieses Kapitels ist das personlichkeitspsychologische Messmodell der Religiositat von Gordon W. Allport. Dieser Ansatz ist insbesondere in der Form von Skalen zur Messung einer intrinsisch und extrinsisch motivierten Religiositat sehr verbreitet. In diesem Zusammenhang wird auch von dem I/E-Konzept gesprochen.
Zentralität und Inhalt, 2003
Die Generalhypothese des empirischen Teils lautet, dass die in dem neuen multidimensionalen Messm... more Die Generalhypothese des empirischen Teils lautet, dass die in dem neuen multidimensionalen Messmodell postulierte Struktur der Religiositat gultig ist und fur die empirische Religionsforschung in fruchtbarer Weise genutzt werden kann. Die Diskussion dieser Generalhypothese setzt eine theoriekonforme Operationalisierung der in dem Modell postulierten Dimensionen der Religiositat voraus. Dabei ist insbesondere auf die Okonomie, Formspezifik und theologische Unkonfundiertheit der Indikatoren zu achten. Im deutschsprachigen Forschungskontext gibt es bisher kein Instrument, das diese Ope-rationalisierungsprinzipien vollstandig realisiert. Daher ist es sinnvoll, die Operationalisierung, Rehabilitât und Validitat eines derartigen multidimensionalen Messinstruments differenziert und ausfuhrlich zu diskutieren. Auf diese Weise werden zugleich die ersten vier Fragestellungen aus Tabelle 5.1 bearbeitet.
Psychotherapy and Psychosomatics, 2009
Background: Recent research suggested thatreligious coping, based on dispositional religiousness ... more Background: Recent research suggested thatreligious coping, based on dispositional religiousness and spirituality (R/S), is an important modulating factor in the process of dealing with adversity. In contrast to the United States, the effect of R/S on psychological adjustment to stress is a widely unexplored area in Europe. Methods: We examined a Swiss sample of 328 church attendees in the aftermath of stressful life events to explore associations of positive or negative religious coping with the psychological outcome. Applying a cross-sectional design, we used Huber’s Centrality Scale to specify religiousness and Pargament’s measure of religious coping (RCOPE) for the assessment of positive and negative religious coping. Depressive symptoms and anxiety as outcome variables were examined by the Brief Symptom Inventory. The Stress-Related Growth Scale and the Marburg questionnaire for the assessment of well-being were used to assess positive outcome aspects. We conducted Mann-Whitney...
Zeitschrift für Religion, Gesellschaft und Politik, 2020
Drawing on such theoretical paradigms as Social Identity Theory, the deprivation hypothesis, and ... more Drawing on such theoretical paradigms as Social Identity Theory, the deprivation hypothesis, and the concept of trust, we sought to investigate how religiosity relates to attitudes towards Islam among the Swiss population. In this quantitative study based on the data of the Swiss Household Panel 2015 (n=10,848) we took into account both public religious practice and personal religiosity. A hierarchical linear regression analysis revealed that religiosity influenced attitudes towards Islam, in that affiliation to one of the large churches (Protestant or Catholic), had a weak positive influence, which might in turn reflect a focus within the large churches on religious freedom and inter-religious dialogue. The effect of church attendance in general on attitudes was positive albeit rather weak. In comparison, personal religiosity was important, with people with a high level of personal religiosity being more likely to have a positive attitude towards Islam. One important finding was th...
Religions, 2012
The Centrality of Religiosity Scale (CRS) is a measure of the centrality, importance or salience ... more The Centrality of Religiosity Scale (CRS) is a measure of the centrality, importance or salience of religious meanings in personality that has been applied yet in more than 100 studies in sociology of religion, psychology of religion and religious studies in 25 countries with in total more than 100,000 participants. It measures the general intensities of five theoretical defined core dimensions of religiosity. The dimensions of public practice, private practice, religious experience, ideology and the intellectual dimensions can together be considered as representative for the total of religious live. From a psychological perspective, the five core-dimensions can be seen as channels or modes in which personal religious constructs are shaped and activated. The activation of religious constructs in personality can be regarded as a valid measure of the degree of religiosity of an individual. The CRS thus derives from the five dimensional measures a combined measure of the centrality of religiosity which is suitable also for interreligious studies. The paper presents the theoretical basis and rationale of its construction with different versions of the CRS in 20 languages with norm values for 21 countries. Furthermore, the paper presents versions of different extension and describes specific modifications that were developed for studies with Buddhists, Hindus and Muslims.
Z Religion Ges Polit 4, 81–103, 2020
Drawing on such theoretical paradigms as Social Identity Theory, the deprivation
hypothesis, and ... more Drawing on such theoretical paradigms as Social Identity Theory, the deprivation
hypothesis, and the concept of trust, we sought to investigate how religiosity
relates to attitudes towards Islam among the Swiss population. In this quantitative
study based on the data of the Swiss Household Panel 2015 (n=10,848) we took into
account both public religious practice and personal religiosity. A hierarchical linear
regression analysis revealed that religiosity influenced attitudes towards Islam, in
that affiliation to one of the large churches (Protestant or Catholic), had a weak
positive influence, which might in turn reflect a focus within the large churches on
religious freedom and inter-religious dialogue. The effect of church attendance in
general on attitudes was positive albeit rather weak. In comparison, personal religiosity
was important, with people with a high level of personal religiosity being
more likely to have a positive attitude towards Islam. One important finding was
that religiosity contributed more to explaining variance than did other factors such as
social trust, political position or national identity. Other influential factors included
political attitude and trust in other people. The study also revealed that those Swiss
people for whom national identity was particularly important were more likely to
have a negative view of Islam. While belonging to an Evangelical denomination was
significant in our regression models, and exerted an even stronger negative impact
when variables of religiosity were included, the impact lost its significance in models
which included the importance of Swiss identity. We conclude that Evangelicals
are more negative towards Islam not because of their religiosity, but because they
tend to have a strong national identity.
Zentralität und Inhalt, 2003
Stehen wir vor einer globalen Renaissance des Religiösen? Welche Rollen spielen Religion und Reli... more Stehen wir vor einer globalen Renaissance des Religiösen? Welche Rollen spielen Religion und Religiosität in modernen Gesellschaften und in individuellen Lebenshorizonten? Beschreiten Deutschland und Europa in religiöser Hinsicht einen Sonderweg? Wie können die Positionen Deutschlands und Europas im globalen religiösen Feld beschrieben werden? Dies sind einige der Fragen, zu deren Beantwortung der Religionsmonitor der Bertelsmann Stiftung grundlegende Daten zur Verfügung stellen soll. Um diesen Aufgaben gerecht werden zu können, muss der Religionsmonitor in der Lage sein, Strukturen und Dynamiken verschiedener Religionen und religiöser Kulturen in einer vergleichenden Perspektive abzubilden. Dies erfordert eine hohe interkulturelle und interreligiöse Sensibilität des Befragungsinstruments. Darüber hinaus sollte das Instrument möglichst breit angelegt sein, damit es möglichst viele Facetten des religiösen Erlebens und Verhaltens, die in verschiedenen religiösen Kulturen ein unterschiedliches Gewicht haben können, erfassen kann. Im Folgenden werden Aufbau und strukturierende Prinzipien des Religionsmonitors beschrieben. Dadurch sollen die Potenziale dieses Befragungsinstruments deutlich werden. Der Religionsmonitor orientiert sich an einem substanziellen Religionsbegriff (vgl. Pollack, 2000). Das wesentliche Merkmal religiösen Erlebens und Verhaltens besteht danach im Bezug zur Transzendenz. Dieser Bezug wird jedoch nicht auf ein theistisches Transzendenzkonzept verengt. Um den Gültigkeitsbereich des Religionsmonitors möglichst weit zu fassen, werden vielmehr sowohl theistische als auch pantheistische Transzendenzvorstellungen und damit verbundene Praxis-und Erfahrungsformen berücksichtigt. Dies eröffnet nicht zuletzt die Möglichkeit, die globale und interreligiöse Verbreitung dieser beiden religiösen Basissemantiken systematisch zu untersuchen. Darüber hinaus werden im Religionsmonitor Religionsmonitor 2008
Gottesbilder; Weltbilder; Religiöser Pluralismus; Religiöser Fundamentalismus; Einzelne Dogmen (E... more Gottesbilder; Weltbilder; Religiöser Pluralismus; Religiöser Fundamentalismus; Einzelne Dogmen (Engel, Dämonen, Endzeit); Astrologie; Öffentliche Praxis Gottesdienst, Gemeinschaftsgebet, Tempelbesuch, Spirituelle Rituale Private Praxis Gebet Meditation Pflichtgebet; Hausaltar; Erfahrung Du-Erfahrung Einheits-Erfahrung Emotionale Tönung der religiösen Erfahrungen
Quantitative studies of the conditions and consequences of religious diversity are based mostly o... more Quantitative studies of the conditions and consequences of religious diversity are based mostly on indices that measure the variety of religious membership in a particular region. However, this line of research has become stagnant, and the question of whether diversity affects religious vitality remains unanswered. This article attempts to shed new light on the discussion by measuring religious diversity differently and capturing religious vitality independently of membership figures. In particular, it contrasts the Herfindahl-Hirschman Index based on membership proportions with a second measure of diversity: an index of organizational diversity. Conversely, the dependent variable religious vitality is measured not by using rates of participation in religious organizations but via the Centrality of Religion Scale. Based on ecological and individual level data of forty-three local regions in Finland, Germany, and Slovenia and using multilevel analysis, our results suggest that religious diversity is related to religious vitality. However, the nature of this association differs across subgroups.
Diagnostica, 2008
Zusammenfassung. Verzeihen dient der Bewältigung von Kränkungen und zwischenmenschlichen Konflikt... more Zusammenfassung. Verzeihen dient der Bewältigung von Kränkungen und zwischenmenschlichen Konflikten. Es werden Definitionen und Operationalisierungen aus dem englischen Sprachraum vorgestellt. Die Entwicklung eines deutschsprachigen ...
Archive for the Psychology of Religion, 2011
ABSTRACT The present study tested the hypothesis that centrality of religiosity as defined as the... more ABSTRACT The present study tested the hypothesis that centrality of religiosity as defined as the position of an individual's religious construct system in personality moderates the relationship between the experience of forgiveness by God and forgivingness for others. Participants (N = 459) completed measures of forgiveness by God, forgivingness, and centrality of religiosity. The moderating hypothesis was tested by treating centrality of religiosity both as a continuous variable and as a categorical variable with reference to a typological distinction. Results indicate that centrality of religiosity moderates the positive relationship between forgiveness by God and forgivingness for others, implying that this relation only occurs if the religious construct system is in a central position in personality, but not if it is in a subordinate position. These results underline the importance of considering centrality of religiosity as an individual difference variable.
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Papers by Stefan G . Huber
hypothesis, and the concept of trust, we sought to investigate how religiosity
relates to attitudes towards Islam among the Swiss population. In this quantitative
study based on the data of the Swiss Household Panel 2015 (n=10,848) we took into
account both public religious practice and personal religiosity. A hierarchical linear
regression analysis revealed that religiosity influenced attitudes towards Islam, in
that affiliation to one of the large churches (Protestant or Catholic), had a weak
positive influence, which might in turn reflect a focus within the large churches on
religious freedom and inter-religious dialogue. The effect of church attendance in
general on attitudes was positive albeit rather weak. In comparison, personal religiosity
was important, with people with a high level of personal religiosity being
more likely to have a positive attitude towards Islam. One important finding was
that religiosity contributed more to explaining variance than did other factors such as
social trust, political position or national identity. Other influential factors included
political attitude and trust in other people. The study also revealed that those Swiss
people for whom national identity was particularly important were more likely to
have a negative view of Islam. While belonging to an Evangelical denomination was
significant in our regression models, and exerted an even stronger negative impact
when variables of religiosity were included, the impact lost its significance in models
which included the importance of Swiss identity. We conclude that Evangelicals
are more negative towards Islam not because of their religiosity, but because they
tend to have a strong national identity.
hypothesis, and the concept of trust, we sought to investigate how religiosity
relates to attitudes towards Islam among the Swiss population. In this quantitative
study based on the data of the Swiss Household Panel 2015 (n=10,848) we took into
account both public religious practice and personal religiosity. A hierarchical linear
regression analysis revealed that religiosity influenced attitudes towards Islam, in
that affiliation to one of the large churches (Protestant or Catholic), had a weak
positive influence, which might in turn reflect a focus within the large churches on
religious freedom and inter-religious dialogue. The effect of church attendance in
general on attitudes was positive albeit rather weak. In comparison, personal religiosity
was important, with people with a high level of personal religiosity being
more likely to have a positive attitude towards Islam. One important finding was
that religiosity contributed more to explaining variance than did other factors such as
social trust, political position or national identity. Other influential factors included
political attitude and trust in other people. The study also revealed that those Swiss
people for whom national identity was particularly important were more likely to
have a negative view of Islam. While belonging to an Evangelical denomination was
significant in our regression models, and exerted an even stronger negative impact
when variables of religiosity were included, the impact lost its significance in models
which included the importance of Swiss identity. We conclude that Evangelicals
are more negative towards Islam not because of their religiosity, but because they
tend to have a strong national identity.