نوع مقاله : مقاله پژوهشی

نویسندگان

1 استادیار روان‌شناسی تربیتی دانشگاه شیراز

2 کارشناس ارشد روان‌شناسی تربیتی دانشگاه شیراز

چکیده

هوش معنوی به عنوان مجموعه‌ای سازگار از ظرفیت‌های روانی مبتنی بر جنبه‌های غیرمادی و متعالی واقعیت، به خصوص آنها که وابسته به طبیعت وجود شخصی، معنای شخصی، تعالی و حالت‌های گسترش‌یافته‌ی معنویت می‌باشند، تعریف شده است. هدف از پژوهش حاضر بررسی کارآیی نسخه‌ی فارسی شدۀ مقیاس هوش معنوی کینگ (2008) برای استفاده در فرهنگ ایرانی و مقایسه‌ی هوش معنوی در بین دانشجویان دانشگاهها، طلبه‌های حوزه‌ی علمیه دینی و هنرمندان آموزشگاههای هنری بود تا از این طریق تأثیر زمینه‌ی تحصیلی و علائق افراد بر میزان هوش معنوی آنان مورد کنکاش قرار گیرد. بدین منظور، مقیاس هوش معنوی کینگ (2008) به 304 نفر (168 دختر و 136 پسر) از دانشجویان رشته‌های مختلف دانشگاهی، طلبه‌های حوزه‌ی علمیه دینی و هنرجویان آموزشگاههای هنری ارائه شد. نتایج بدست آمده از بررسی شاخص‌های روان‌سنجی مقیاس هوش معنوی حکایت از کارآیی مقیاس مذکور در سنجش هوش معنوی داشتند. تنها در خرده مقیاس گسترش خودآگاهی تفاوت‌های سه گروه معنادار بود، بطوری که طلبه‌های دینی در مقایسه با دانشجویان و هنرمندان نمرات بالاتری کسب کردند. بررسی‌ تفاوت‌های جنسیتی در متغیرهای پژوهش نشان داد که میانگین نمرات پسران در گسترش خودآگاهی بیشتر از میانگین نمرات دختران بود. در ابعاد معناسازی شخصی، آگاهی متعالی و تفکر وجودی نقادانه تفاوت معناداری بین پسران و دختران مشاهده نگردید. به این ترتیب مقاله‌ی حاضر مهرختام بر خود می‌زند

کلیدواژه‌ها

عنوان مقاله [English]

The effect of studying university majors, religious and art sciences on spiritual intelligence: a trial for validation and measuring reliability of spiritual intelligence scale

نویسندگان [English]

  • masoud hossein jari 1
  • hamidreza zakeri 2

1

2

چکیده [English]

The present study was aimed to investigate usefullness of Persian version of King (2008) spiritual intelligence scale in Iranian culture and comparing spiritual intelligence among University students,  junior clergy mans in religious schools (Howzeh), and students of art schools, so that the effect of field of study and interests on spiritual intelligence to be explored. For this propose, 304 people (168 female and 136 male) with various university majors, from religious schools, as well as from art schools, completed King spiritual intelligence scale.  Results indicated desirable psychometric properties of the scale for use in Iranian sample. Except in Conscious State Expansion subscale, three groups were significantly different in such a way that junior clergy mans scored higher than two other groups. Investigating gender differences showed that males scored significantly higher than females in Conscious State Expansion subscale; but there were no significant differences in terms of Personal Meaning Production, Transcendental Awareness and Critical Existential Thinking subscales. Discussion of findings in the light of previous literature and some suggestions for further research terminate the article.
 

حسین‌چاری، مسعود و یوسفی، فریده. (1386). هوش‌سنجی: یک قرن تلاش، دورنمای قرن بیست و یکم. مجموعه مقالات روان‌شناسی: عرصه‌ها و دیدگاهها. تهران: انتشارات سمت. صص 55-21
غباری بناب، باقر؛ سلیمی، محمد؛ سلیمانی، لیلا و نوری‌مقدم، ثنا. (1386). هوش معنوی. اندیشه نوین دینی. شماره دهم. صص 147-125.
صمدی، پروین. (1385). هوش معنوی. اندیشه‌ نوین تربیتی. دوره 2، شماره 3 و 4. صص 114-99.
هاشمی، ویدا؛ بهرامی، هادی و کریمی، یوسف. (1385). بررسی رابطة هوش هشتگانه گاردنر با انتخاب رشته تحصیلی و پیشرفت تحصیلی دانش‌آموزان. مجله روانشناسی. شماره 3. صص287-275.
 
 
Amram, J. (Yosi), (2005). Intelligence Beyond IQ: The contribution of emotional and spiritual intelligences to effective business leadership, Institune of Transpersonal Psychology.
Chance, P. (1986). Thinking in the classroom: A survey of programs. New York: Teachers College, ColumbiaUniversity.
Clifford, J. S., Boufal, M. M., & Kurtz, J. E. (2004). Personality traits and critical thinking: Skills in college students empirical tests of a two-factor theory. Assessment, 11, 169-176.
Dyck, M. J. (1987). Cognitive therapy and logotherapy: Contrasting views on meaning. Journal of Cognitive Psychotherapy, 1, 155-169.
Elkins, D. N., Hedstrom, L. J., Hughes, L. L., Leaf, J. A., & Saunders, C. (1988). Toward a humanistic-phenomenological spirituality. Journal of Humanistic Psychology, 28, 5-18.
Emmons, R. A. (2000a). Is spirituality an intelligence? Motivation, cognition, and the psychology of ultimate concern. The Interanational Journal for the Psychology of Religion, 10, 3-26.
Gackenbach, J. (1992). Childhood experiences of higher states of consciousness: Literature review and theoretical integration [Electronic Version]. Unpublished manuscript.
Gardner, H. & Hatch, T. (1989). “Multiple intelligence go to school: Educational implications of the theory of multiple intelligence”. Educational Researcher, 18(8), 4-10.
Gardner, H. (1983). Frames of mind. The theory of multiple intelligences. New York: Basic Books.
Gardner, H. (1993). Multiple Intelligences. New York: Basic Books.
Gardner, H. (1998). Are there additional intelligences? The case for natural, spiritual and existential intelligence. In J. Kane (ed.), Education, Information and Transformation (pp. 111-32). Englewood Cliffs, NJ: Prentice Hall.
Gardner, H. (1999). Intelligence reframed. New York Basic Books.
Garo, M. L. (2006). The impact of Christian fundamentalism on adolescent and young adult development: A exploratory qualitative study. Dissertation Abstracts International: Section B: The Sciences and Engineering, 67, 576.
Kiesling, C., Montgomery, M. J., Sorell, G. T., & Colwell, R. K. (2006). Identity and spirituality: A psychosocial exploration of the sense of spiritual self. Developmental Psychology, 42, 1269-1277.
King, D. B. (2008). Rethinking claims of spiritual intelligence: A definition, model, & measure. Unpublished master’s thesis, TrentUniversity, Peterborough. Ontario, Canada.
King, M., Speck, P., & Thomas, A. (2001). The royal free interview for spiritual and religious beliefs: Development and validation of a self-report version. Psychological Medicine, 31, 1015-1023.
Koenig, H. G., McCullough, M., & Larson, D. B. (2000). Handbook of religion and health. New York: OxfordUniversity Press.
Krause, N. (2003). Religious meaning and subjective well-being in late life. Journal of Gerontology, 58, 160-170.
Lavoie, J., & de Vries, B. (2004). Identity and death: An empirical investigation. Omega: Journal of Death and Dying, 48, 223-243.
Martsoft, D. S., & Mickley, J. R. (1998). The concept of spirituality in nursing theories: Differing world-views and extent of focus. Journal of Advanced Nursing, 27, 294-303.
Maslow, A. H. (1964). Religions, Values, and peak-experiences. Arkana: Penguin Books.
Matheis, E. N., Tulsky, D. S., & Matheis, R. J. (2006). The relation between spirituality and quality of life among individuals with spinal cord injury. Rehabilitation Psychology, 51, 265-271.
Mayer, J. D., Caruso, D., & Salovey, P. (2000). Emotional intelligence meets traditional standards for an intelligence. Intelligence, 27, 267-298.
McMullen, B., 2003, Spiritual intelligence; www.Studentbmj.com.
Meddin, J. R. (1998). Dimensions of spiritual meaning and well-being in the lives of ten older Australians. International Journal of Aging and Human Development, 47, 163-175.
Menon, S. (2005). What is Indian psychology: Transcendence in and while thinking. The Journal of Transpersonal Psychology, 37, 83-98.
Nasel, D.D., (2004), Spiritual Orientation in Relation to Spiritual Intelligence: A consideration of traditional Christianity and New Age/individualistic spirituality; Unpublished thesis. Australia: The university of south Australia.
Noble, K. D. (2001). Riding the windhorse: Spiritual intelligence and the growth of the self.Cresskill, NJ: Hampton Press.
OxfordUniversity Press. (2001). Oxford dictionary of current English (3rd ed). Oxford: OxfordUniversity Press.
Pascul, L. J. (1990). Reflections on life-span intelligence, consciousness and ego development. In C. N. Alexander & E. J. Langer (Eds.), Higher stages of human development: Perspectives on adult growth (pp. 258-285). New York: OxfordUniversity Press.
Reker, G. T. (1997). Personal meaning, optimism, and choice: Existential predictors of depression in community and institutional elderly. The Gerontologist, 37, 709-716.
Scriven, M., & Paul, R. (1992, Novenber). Critical thinking defined. Handout given at Critical Thinking Conference, Atlanta, GA.
Simmons, S. (2006). Living the questions: Existential intelligence in the context of holistic art education. Visual Arts Research, 32, 41-52.
Sinnote, J. D. (2002). Introduction. Journal of Adult Development, 9, 199-200.
Smith-Pickard, P. (2006). Merleau-Ponty’s Husserlian Heresy [Abstract]. Existential Analysis, 17, n.p.
Solso, R. L., MacLin, M. K., & MacLin, O. H. (Eds.). (2005). Cognitive psychology (7th ed.). Boston: Pearson Education.
Sternberg, R. J. & D. K. Detterman (Eds). (1986), What is Intelligence? Contemporary Viewpoints on its Nature and Definition,Norwood, NJ: Albex.
Tart, C. T. (1975). States of consciousness [Electronic version]. New York: E.P. Dutton & Company.
Thomas, A. & S. Gopaul-McNicol. (1998). Assessing Intelligence: Applying a Bio-cultural Model, New York: SAGE Publications.
Thurstone, L. (1938). Primary Mental Abilities. Chicago: University of Chicago Press.
Vaitl, D., Gruzelier, J., Jamieson, G. A., Lehmann, D., Ott, U., Sammer, G., et al. (2005). Psychology of altered states of consciousness. Psychological Bulletin, 131, 98-127.
Westbrook, B. W., & Sellers, J. R. (1967). Critical  thinking, intelligence, and vocabulary. Educational and Psychological Measurement, 27, 443-446.
Wink, P., & Dillon, M. (2002). Spiritual development across the adult life course: Finding from a longitudinal study. Journal of Adult Development, 9, 79-94.
Wolman, R. N. (2001). Thinking with your soul: Spiritual intelligence and why it matters. New York: Harmony Books.
Wong, P. T. P. (1989). Personal meaning and successful aging. Canadian Psychology, 30, 516-525.
Worthington, E. L., & Sandage, S. J. (2001). Religion and spirituality. Psychtherapy, 38, 473-478.
Zohar, D. & Marshall, I., 2000, SQ- Spiritual intelligence, the ultimate intelligence. Londen: Bloombury.