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Shraga Fisherman 《Religious education (Chicago, Ill.)》2013,108(5):523-552
Abstract Ego identity and intimacy are two sequential stages, according to Erikson's theory. The objective of this study is to examine the relationship between ego identity and intimacy, as two continuous multidimensional variables among religious and non-religious individuals. Eight sample groups (age × gender × religious observance) comprising 308 subjects responded to The Adolescent's Ego Identity Scale (AEIS) (Tzuriel 1974; 1984; 1992a) and to The Sharabany Intimacy Scale (1974). There was a difference in the ego identity variables' predictive profile for the various intimacy dimensions and the general intimacy score among the religious groups and among the non-religious groups, both for the two age groups (adolescents and adults) and for the two genders. A characterization of each group results from understanding these differential relationships. This research was conducted under the auspices of Orot Israel College. 相似文献
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Shraga Serok 《Assessment & Evaluation in Higher Education》1991,16(2):157-164
An experiment applying Gestalt methods to reduce test anxiety in students is described. Test anxiety is seen as a specific and relatively focused fear pattern. Viewed from a Gestalt therapy approach, anxiety is perceived as a process that affects the physiological, emotional, and intellectual components, as well as a non‐differentiative state between present and future.
It was hypothesised that test anxiety could be reduced if students were taught relaxation and other appropriate techniques. Volunteers were assigned to either an experimental or control group and measured “pre and post”, using Spielberger's State‐Trait Anxiety Inventory and a self‐report question. The results, which show a significant difference between the pre and post scores of the experimental group on the A‐State and self‐report scales, indicate that the Gestalt techniques applied were effective in reducing test anxiety. 相似文献
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Shraga Fisherman 《Religious education (Chicago, Ill.)》2013,108(1):61-79
Based on Herbert's (1987) theory of ego identity development and on interviews of hundreds of Israeli religious male adolescents and young adults who were raised and educated in religious society and later left the fold, this article presents a model of development of religious identity. Three levels of religious identity development-- healthy, unhealthy, and dangerous--are described. In healthy development, adolescents abandon childish faith, confront and deliberate about their doubts, and consolidate a mature and personal spiritual identity. Unhealthy development, which may occur if doubts are not accepted and dealt with, is seen in four forms: sloganeering, diffuse spiritual identity, moratorium, and emphasis on ritual and behavioral aspects of religion. These, in turn, may lead to dangerous developments: (1) joining a cult or enslaving oneself to a charismatic leader; (2) joining a group of formerly religious peers; (3) group delinquency (theft or vandalism) or group use of alcohol or drugs; (4) alienation and antireligious attitudes; (5) inconsistency or "being religious at heart"; (6) solitary use of alcohol or drugs, possibly leading to addiction. Methods of preventing and correcting unhealthy and dangerous developments are presented and discussed. 相似文献
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Shraga Fisherman 《Religious education (Chicago, Ill.)》2013,108(4):371-384
This study examined the relationship between spiritual identity and ego identity among religiously observant adolescents in Israel. Seventy-eight religious tenth graders studying in yeshivot (boys) and ulpanot (girls) 1 were tested. The Ego Identity Scale for Adolescents and a Questionnaire of Religious Beliefs were administered to them. Throughout the entire sample, there was a significant and positive correlation between belief and general ego identity and between belief and the identity dimensions: solidity and continuity, meaningfulness versus alienation, genuineness and truthfulness, and physical identity. Among the girls, there was a significant and positive relationship between belief, general ego identity, and the dimensions: social recognition, commitment, and purposefulness, meaningfulness versus alienation, solidity and continuity, and genuineness and truthfulness. Among the boys, there was a significant and positive relationship between belief and the meaningfulness versus alienation and genuineness and truthfulness dimensions of the ego identity. 相似文献
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Shraga Fisherman 《Journal of Jewish Education》2013,79(3):6-18
Based on Herbert's (1987) theory of ego identity development and on interviews of hundreds of Israeli religious male adolescents and young adults who were raised and educated in religious society and later left the fold, this paper presents a model of development of religious identity. Three levels of religious identity development—healthy, unhealthy and dangerous—are described. In healthy development, adolescents abandon childish faith, confront and deliberate about their doubts and consolidate a mature and personal spiritual identity. Unhealthy development, which may occur if doubts are not accepted and dealt with, is seen in four forms: sloganeering, diffuse spiritual identity, moratorium, and emphasis on ritual and behavioral aspects of religion. These, in turn, may lead to dangerous developments: (a) joining a cult or enslaving oneself to a charismatic leader; (b) joining a group of formerly religious peers; (c) group delinquency (theft or vandalism) or group use of alcohol or dnigs; (d) alienation and anti‐religious attitudes; (e) inconsistency or “being religious at heart”; (f) solitary use of alcohol or drugs, possibly leading to addiction. Methods of preventing and correcting unhealthy and dangerous developments are presented and discussed. Consolidation of ego identity is the central and most important task of adolescence (Erikson, 1968). It is affected by the previous stages of the child's development and, to a greater extent, influences later life. According to Marcia (1980), adolescents who have consolidated their identities in a healthy manner do not guarantee themselves permanent identity contents, but are ensured an effective process of dealing with later questions of identity. Erikson (1968) also did not see the resolution of identity conflicts as final or total. In his opinion, resolution of such conflicts climax during adolescence; however, a person may return to tackle identity‐related issues at later ages. Relying on Erikson, Marcia (1966, 1980, 1986) emphasized two major components of identity: (1) a sense of identity crisis, and (b) vocational and ideological commitment. “Identity crisis” refers to re‐thinking, sorting, experience and deliberation about a variety of social roles and future plans, especially in the areas of vocational choice and personal philosophy. In Marcia's opinion, commitment which arises from the crisis is related to individuals’ willingness to invest in their choices, and their ability to select a profession and a world‐view. In line with these two components, a typological foursome is created, as follows: identity achievement, foreclosure, moratorium and diffuse identity. 相似文献
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