By Stephen W. Krauss
The Commitment-Reflectivity Circumplex (CRC) version of spiritual orientation is brought and the consequences from a sequence of version checking out experiments are reviewed. The CRC version used to be built via a sequence of experiences within the usa and Romania and used to be created in order to lessen the theoretical and empirical problems linked to the normal Allportian non secular orientation types and measures. towards this finish, the problems linked to the Allportian non secular orientation types are reviewed, besides how the CRC version makes an attempt to deal with them. subsequent, the CRC version is brought and an inventory of its predictions are given and in comparison to these of the Allportian types. the result of 10 version trying out stories utilizing multidimensional scaling are then reviewed. In those experiences, the CRC version, which posits that each one spiritual orientation will be situated alongside dimensions of dedication (importance) and reflectivity (complexity), is located to be extra exact than the Allportian versions in either the U.S. and Romania. in accordance with those stories, the which means and interpretation of the Allportian measures are reviewed and new interpretations are prompt. finally, the relationships among non secular orientation, psychological healthiness, character, ideology, and prejudice are explored. In each region, the CRC version, and the measures according to it, exhibit better predictive skills to conventional ways in either the U.S. and Romania.
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Extra resources for A New Approach to Religious Orientation: The Commitment-Reflectivity Circumplex
Individuals without this trait tend to be generally unreflective, uncritical, submissive to authorities (like churches), exclusionistic, security seeking, anxious, and prejudiced. , Frenkel-Brunswik, & Sanford, 1945, 1, 1948) in order to make the point. 28 Stephen W. Krauss and Ralph W. Hood, Jr. The second element of mature religion is intrinsic motivation, which Allport (1950) called mature relLJLRQ¶V ³G\QDPLF´ FKDUDFWHU For an individual high in this trait, religion has broken free of its original, extrinsic origins and is valued for its own sake (Allport, 1937, 1950; see also Gorsuch, 1994).
In addition, following Hunt and King (1971), this approach perceives the 40 Stephen W. Krauss and Ralph W. Hood, Jr. I and E scales to be primarily measuring religious motivation (Gorsuch, 1983, 1, 1984, 1, 1988, 1, 1994). Probably the most important aspect of this approach is that its measurement generally guides its theory. Unlike theoretically based approaches that have a theory first and then use the theory to create PHDVXUHV *RUVXFK¶V DSSURDFK XVHV PHDVXUHPHQW WR GHWHUPLQH WKH theory.
155), is also out of joint wiWKKLVGHILQLWLRQRI³UHOLJLRQ´)RU example, Batson (p. 11) states that someone who goes to church to make business contacts is not a religious person because they do not deal with existential issues. , 1993, p. 11), though he never specifies what it means to be a nonreligious person with an extrinsic motivated way of being religious. 5LFKDUG*RUVXFK¶V0HDVXUHPHQW$SSURDFK The third major approach is not based on a true theoretical system of religion like the previous approaches.