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In secularized modern Western societies, moral opposition to the liberalization of abortion, gay adoption, euthanasia, and suicide often relies on justifications based on other-oriented motives (mainly, protection of the weak, e.g., children). Moreover, some argue that the truly open-minded people may be those who, against the stream, oppose the established dominant liberal values in modern societies. We investigated whether moral and religious opposition to, vs. the acceptance of, the above four issues, as well as the endorsement of respective con vs. pro arguments reflect (a) “compassionate openness” (prosocial, interpersonal, dispositions and existential flexibility), (b) “compassionate conservatism” (prosocial dispositions and collectivistic moral concerns), or (c) “self-centered moral rigorism” (collectivistic moral concerns, low existential quest, and low humility instead of prosocial dispositions). The results, to some extent, confirmed the third pattern. Thus, compassionate openness does not seem to underline modern moral opposition, possibly in contrast to some rhetoric of the latter.

26:T45b,

Religious Reflection Scales yield cross-cultural data suggesting that religious traditions have potentials to integrate intellect with faith. This investigation extended analysis of that possibility to Sunni Muslim university students in Malaysia (N = 211) and also examined the hypothesis that Islamic commitments to knowledge (Ilm) promote religious openness. Faith and Intellect Oriented Religious Reflection correlated positively and predicted openness. The Truth of Texts and Teachings factor from the Religious Schema Scales essentially assesses a form of fundamentalism and displayed direct linkages with religious openness as well. Ilm factors from the Ummatic Personality Inventory correlated positively with religious openness and mediated associations of Islamic Religious Reflection with other constructs. Quest as a presumed index of religious openness proved to be incompatible with sincere Muslim commitments. These findings supplemented previous Muslim, Christian, and Hindu data in confirming the potential openness of religious traditions.

27:T41b,

McNamara (2009) hypothesized that a 4-step sequential decentering process (diminished agency, liminality, effort, and success) characterized the phenomenology of religious and spiritual experiences (RSES) and was rooted in dreams and nightmares. We content analyzed 50 RSES, 50 dreams, and 50 nightmares for presence and ordering of elements of the decentering process. Thirty-six percent of RSES, 48% of dreams, and 44% of nightmares had all four decentering elements.