In Psychology of Religion in Turkey, senior and emerging Turkish scholars present critical conceptual analyses and empirical studies devoted to psychology of religion in Turkey. Part 1 consists of articles placing the psychology of religion in the historical context of an ancient culture undergoing modernization and secularization and articles devoted to conceptual themes suggesting the uniqueness of Islam among the great faith traditions. Part 2 is devoted to empirical studies of religion in the Turkish-Islamic includuing studies focused on the religious life of Turkish youth, popular religiosity, spirituality, and Muslim religious development in light of Al-Ghazzali. Part 3 is devoted to several empirical studies on a variety of social outcomes of religious commitment in Turkey.

This book documents the current polarization in Germany regarding the issue of refugee immigration. It presents quantitative estimates for both xenophobia and xenophilia in the German population, including short-time changes. The book suggests a conceptual change of perspectives. It focuses not only on the pathogenic model that accounts for outcomes such as xenophobia, Islamophobia and other forms of (inter-religious) prejudice, but on a salutogenic model. In the book's view, the salutogenic model entails xenosophia: the wisdom, creativity and inspiration that emerges from the encounter with the strange and the strange religion. The book addresses individual dispositions, which may lead to xenophobia or xenosophia, and takes into account predictors such as religiosity, religious schemata, value preferences, tolerance of complexity, and violence legitimizing norms of masculinity. A selection of case studies present typical biographical trajectories toward xenosophia.

This book documents the current polarization in Germany regarding the issue of refugee immigration. It presents quantitative estimates for both xenophobia and xenophilia in the German population, including short-time changes. The book suggests a conceptual change of perspectives. It focuses not only on the pathogenic model that accounts for outcomes such as xenophobia, Islamophobia and other forms of (inter-religious) prejudice, but on a salutogenic model. In the book's view, the salutogenic model entails xenosophia: the wisdom, creativity and inspiration that emerges from the encounter with the strange and the strange religion. The book addresses individual dispositions, which may lead to xenophobia or xenosophia, and takes into account predictors such as religiosity, religious schemata, value preferences, tolerance of complexity, and violence legitimizing norms of masculinity. A selection of case studies present typical biographical trajectories toward xenosophia.

This book examines what people mean when they say they are "spiritual". It looks at the semantics of "spirituality", the visibility of reasons for "spiritual" preference in biographies, in psychological dispositions, in cultural differences between Germany and the US, and in gender differences. It also examines the kind of biographical consequences that are associated with "spirituality". The book reports the results of an online-questionnaire filled out by 773 respondents in Germany and 1113 in the US, personal interviews with a selected group of more than 100 persons, and an experiment. Based on the data collected, it reports results that are relevant for a number of scientific and practical disciplines. It makes a contribution to the semantics of everyday religious language and to the cross-cultural study of religion and to many related fields as well, because "spirituality" is evaluated in relation to personality, mysticism, well-being, religious styles, generativity, attachment, biography and atheism. The book draws attention to the - new and ever changing - ways in which people give names to their ultimate concern and symbolize their experiences of transcendence.