Showing posts with label religion and spirituality. Show all posts
Showing posts with label religion and spirituality. Show all posts

Sunday, September 24, 2023

Rambo's Stage Theory of Religious Conversion

Changing Churches 2023
by Geoffrey W Sutton & Bing AI


Lewis Rambo, a leading theorist associated with the study of religious conversions, has presented a seven-stage process model of change from one religion to another. The model draws upon multidisciplinary sources of evidence and ideas focused on the process of religious conversion.

The model has been used to identify the stages of conversion and deconversion. The seven stages are:



1 Context: The dynamic personal, social, and cultural environment of the person. Contexts may be large such as a nation or as small as family and friends (microcontexts).

2 Crisis: The person becomes aware of difficulties and the lack of effectiveness. A crisis event is common in stories of conversion. Rambo suggests a variety of crises such as religious, psychological, cultural, and political. Crises may be described by five variables: Intensity, Duration, Scope, Source, Old/New. Crises may also be viewed from the perspective of research on Religious Struggles.

3 Quest: Possibly in response to a crisis, the person searches for meaning and a purpose in life.

4 Encounter: The person meets a key person who connects them with the new religion.

5 Interaction: The person develops an interest in the new way of living including new beliefs, practices, and experiences.

6 Commitment: The person goes public with their new faith. For example, a Christian becomes baptised. In some faiths, the person gives their testimony. To use a Christian phrase, they have become born again.

7 Consequences: Following conversion, there are consequences for the person and the group. The consequences may be dramatic or slow and the consequences are varied. On a personal level, some converts report a powerful sense of love, relief from guilt, and even a calling.

 

 The seven stages do not indicate a rigid stepwise process but allows for variation in a person’s movement from one religion to another. 


Along with the model that describes the process of change, the theory posits five types of conversions: apostasy, intensification, affiliation, institutional transition, tradition transition.

Although the model focuses on the process of conversion, it may also be seen as a model of deconversion for those already in a religion who enter a process of changing within their religion to another group, to another religion, or even leaving religion.

Related Concepts

Big Four Religious Dimensions

Religious Deidentification

Religious Residue Effect


Reference

Rambo, L. R. (1993). Understanding religious conversion. New Haven: Yale University Press.


Geoffrey W. Sutton, PhD is Emeritus Professor of Psychology. He retired from a clinical practice and was credentialed in clinical neuropsychology and psychopharmacology. His website is  www.suttong.com

 

See Geoffrey Sutton’s books on   AMAZON       or  GOOGLE STORE

Follow on    FACEBOOK   Geoff W. Sutton    

   X  @Geoff.W.Sutton    


You can read many published articles at no charge:

  Academia   Geoff W Sutton     ResearchGate   Geoffrey W Sutton 

 

Dr. Sutton’s posts are for educational purposes only. See a licensed mental health provider for diagnoses, treatment, and consultation.

Key concepts

Psychology of Religious Conversion

Psychology of Religious Deconversion

Religious Commitment

Religious or Spiritual Quest


Saturday, September 23, 2023

Big Four Religious Dimensions Model and Psychology

 

The Big Four Religious Dimensions Model is a theoretical model of the psychological dimensions of religion proposed by Vassilis Saroglou (2011). The model illustrates four basic dimensions, which are universally true of religions across multiple cultures and distinguish religion from other social constructs.

See the paragraphs below for a summary of The Big Four Religious Dimensions. The concepts in parentheses link to the SCOPES model of psychosocial functioning.

Believing (Cognition)

The key feature of believing, a cognitive function, are beliefs in transcendence; that is, in God, gods, or spiritual forces beyond people and the natural world. This dimension sets the religious apart from atheists, the nonreligious, and the nonspiritual. This dimension is also relevant to understanding religion as a meaning-making process.

Bonding (Emotion)

The key feature of bonding is the emotional experience people find through religious practices or rituals. The experiences bond the religious to their ultimate reality. Examples of common rituals which vary across religions and cultures are prayer, meditation, worship, public ceremonies, and pilgrimages.

Behaving (Behavior Patterns)

Morality is the key feature of behaving in right or wrong ways according to one’s religion. The moral values promote social order and reciprocal altruism. Religions offer higher moral standards than found in the host culture and provide taboos that are nonnegotiable. Examples of this moral feature include the widely acclaimed virtues such as altruism, sacrifice, and humility.

Belonging (Social Context)

Religions offer people a social identity and meet a universal need to belong. They are transcultural and transhistorical thus promoting a valuable social identity and group self-esteem. People sharing the same religion celebrate a connectedness when they meet at international events. And religions connect people with an illustrious past and a hope-filled perspective on eternity.

Saroglou suggests how the combination of two dimensions may link to recognizable forms of religious communities or expressions.

Believing + Bonding = Spirituality

Believing + Behaving = Intrinsic Religion

Believing + Belonging = Orthodox religious groups

Bonding + Behaving = Asceticism

Bonding + Belonging = Charismatic communities

Behaving + Belonging = Moral communities

Related Posts

Rambo's Stage Theory of Religious Conversion

Religious Deidentification

SCOPES model of human functioning


Reference

Saroglou, V. (2011). Believing, Bonding, Behaving, and Belonging: The Big Four Religious Dimensions and Cultural Variation. Journal of Cross-Cultural Psychology, 42(8), 1320–1340. https://doi.org/10.1177/0022022111412267



Geoffrey W. Sutton, PhD is Emeritus Professor of Psychology. He retired from a clinical practice and was credentialed in clinical neuropsychology and psychopharmacology. His website is  www.suttong.com

 

See Geoffrey Sutton’s books on   AMAZON       or  GOOGLE STORE

Follow on    FACEBOOK   Geoff W. Sutton    

   TWITTER  @Geoff.W.Sutton    


You can read many published articles at no charge:

  Academia   Geoff W Sutton     ResearchGate   Geoffrey W Sutton 

 

Dr. Sutton’s posts are for educational purposes only. See a licensed mental health provider for diagnoses, treatment, and consultation.








Friday, September 22, 2023

Religious Deidentification and Psychology

Leaving church behind 2023
Geoffrey W Sutton & Bing Images


In the psychology of religion, religious deidentification refers to a change from endorsing a religious self-identity to no longer identifying as religious.

Although the concept appears similar to deconversion, it is different because the focus is on a change in self-identity rather than a focus on leaving a religious tradition.  Also, deidentification may be nuanced as people continue some aspects of a previous religious identity. The persistent features have been called religious residue. See Van Tongeren & DeWall (2021).


Reference

Van Tongeren, D. R., & DeWall, C. N. (2021). Disbelief, disengagement, discontinuance, and disaffiliation: An integrative framework for the study of religious deidentification. Psychology of Religion and Spirituality. https://doi.org/10.1037/rel0000434


Geoffrey W. Sutton, PhD is Emeritus Professor of Psychology. He retired from a clinical practice and was credentialed in clinical neuropsychology and psychopharmacology. His website is  www.suttong.com

 

See Geoffrey Sutton’s books on   AMAZON       or  GOOGLE STORE

Follow on    FACEBOOK   Geoff W. Sutton    

   TWITTER  @Geoff.W.Sutton    


You can read many published articles at no charge:

  Academia   Geoff W Sutton     ResearchGate   Geoffrey W Sutton 

 

Dr. Sutton’s posts are for educational purposes only. See a licensed mental health provider for diagnoses, treatment, and consultation.


Religious Residue Effect in Psychology

 

Religious Residue Effect 2023
Geoffrey W Sutton with Bing Images

The religious residue effect describes the finding that features of people's previous religiosity continue to be a part of a their life after they no longer identify as religious. 

These residual effects may be evident in beliefs and attitudes, bonding practices (e.g., baptisms, ceremonies), moral behavior, and interactions with religious people maintaining a sense of belonging. See Van Tongeren et al. (2021).

Van Tongeren and DeWall draw upon the work of Saroglou (e.g., Saroglou et al., 2020), who present the Big Four of religion, which refer to four components of religion. When people leave religion (deidentification), they continue to reveal their former religious identity.

The Big Four are:


Believing- what people believe about God or gods and the supernatural

Bonding- faith practices that bring people together and create emotional bonds

Behaving- the way people ought to behave-- the moral influence of religion

Belonging- the social dimension of faith that connects people to their community




References

Saroglou, V., Clobert, M., Cohen, A. B., Johnson, K. A., Ladd, K. L., Van Pachterbeke, M., Adamovova, L., Blogowska, J., Brandt, P.-Y., Çukur, C. S., Hwang, K.-K., Miglietta, A., Motti-Stefanidi, F., Munoz-García, A., ˜ Murken, S., Roussiau, N., & Tapia Valladares, J. (2020). Believing, bonding, behaving, and belonging: The cognitive, emotional, moral, and social dimensions of religiousness across cultures. Journal of Cross-Cultural Psychology, 51(7–8), 551–575. https://doi.org/10.1177/ 0022022120946488


Van Tongeren, D. R., & DeWall, C. N. (2021). Disbelief, disengagement, discontinuance, and disaffiliation: An integrative framework for the study of religious deidentification. Psychology of Religion and Spirituality. https://doi.org/10.1037/rel0000434


Van Tongeren, D. R., DeWall, C. N., Chen, Z., Sibley, C. G., & Bulbulia, J. (2021). Religious residue: Cross-Cultural evidence that religious psychology and behavior persist following deidentification. Journal of Personality and Social Psychology, 120(2), 484–503. https://doi.org/10.1037/ pspp0000288



Geoffrey W. Sutton, PhD is Emeritus Professor of Psychology. He retired from a clinical practice and was credentialed in clinical neuropsychology and psychopharmacology. His website is  www.suttong.com

 

See Geoffrey Sutton’s books on   AMAZON       or  GOOGLE STORE

Follow on    FACEBOOK   Geoff W. Sutton    

   TWITTER  @Geoff.W.Sutton    


You can read many published articles at no charge:

  Academia   Geoff W Sutton     ResearchGate   Geoffrey W Sutton 

 

Dr. Sutton’s posts are for educational purposes only. See a licensed mental health provider for diagnoses, treatment, and consultation.


Monday, September 4, 2023

Spiritual Bypassing and Psychotherapy



Spiritual bypassing (Welwood, 1984) refers to the use of spirituality to avoid dealing with psychological factors important to psychological wellbeing.

The phenomenon was known to psychotherapists who observed people using their religiosity or spirituality to avoid doing the hard work needed to deal with their mental health issues.

The construct was operationally defined by Fox and others (2017) in the Spiritual Bypass Scale. Two factors appear to represent the construct: One is Psychological Avoidance and the other is Spiritualizing.

Comments

A spiritual bypass is analogous to a drug that temporarily reduces distress without offering a long-lasting cure.

A spiritual bypass may be evident in sayings that distract a patient from their symptoms or getting the treatment they need. 

A few examples:

"When God closes a door, He opens a window."

"All things happen for a reason."

"God doesn't give you more than you can handle."

"God will protect you."

"I can do all things through Christ who strengthens me."

"God has you in the palm of his hand."

"I'll pray about it."

"God works in mysterious ways."

Although some find the foregoing sayings comforting, the expressions may interfere with health or mental health if they are used to avoid treatment or end treatment too soon. Thus the examples are not about a particular saying or belief, but rather cues to think about any spiritual message that is a barrier to improved functioning.

Hypothesis: Patients prone to using a spiritual bypass may benefit from faith-based counseling or pastoral counseling.


Related post

See the Spiritual Bypass Scale

    Spiritual Bypass Scale-13


Fox, J., Cashwell, C. S., & Picciotto, G. (2017). The opiate of the masses: Measuring spiritual bypass and its relationship to spirituality, religion, mindfulness, psychological distress, and personality. Spirituality in Clinical Practice, 4(4), 274-287. doi: https://dx.doi.org/10.1037/scp0000141

Sutton, G. W. (2023, September 4). Spiritual bypassing and psychotherapy. PSYCHOLOGY Concepts and Theories. Retrieved from https://suttonpsychology.blogspot.com/2023/09/spiritual-bypassing-and-psychotherapy.html

Welwood, J. (1984). Principles of inner work: Psychological and spiritual. Journal of Transpersonal Psychology, 16, 63–73.

Geoffrey W. Sutton, PhD is Emeritus Professor of Psychology. He retired from a clinical practice and was credentialed in clinical neuropsychology and psychopharmacology. His website is  www.suttong.com

 

See Geoffrey Sutton’s books on   AMAZON       or  GOOGLE STORE

Follow on    FACEBOOK   Geoff W. Sutton    

   @Geoff.W.Sutton    


You can read many published articles at no charge:

  Academia   Geoff W Sutton     ResearchGate   Geoffrey W Sutton 

 

Dr. Sutton’s posts are for educational purposes only. See a licensed mental health provider for diagnoses, treatment, and consultation.


For measures related to Spirituality and Religiosity, see 

Assessing Spirituality and Religiosity   


Available On AMAZON






Tuesday, July 25, 2023

Apathist in Psychology of Religion



In psychology of religion studies, apathists are people with low levels of religious or atheist beliefs.

References

Alsuhibani, Azzam, Shevlin, Mark, & Bentall, Richard P. (Jun 24, 2021). Atheism is not the absence of religion: Development of the monotheist and atheist belief scales and associations with death anxiety and analytic thinking. Psychology of Religion and Spirituality, 14(3), 362-370. doi: https://dx.doi.org/10.1037/rel0000425

Rauch, J. (2003). Let it be. Atlantic Monthly. https://www.theatlantic.com/ magazine/archive/2003/05/let-it-be/302726/


Geoffrey W. Sutton, PhD is Emeritus Professor of Psychology. He retired from a clinical practice and was credentialed in clinical neuropsychology and psychopharmacology. His website is  www.suttong.com

 

See Geoffrey Sutton’s books on   AMAZON       or  GOOGLE STORE

Follow on    FACEBOOK   Geoff W. Sutton    

   TWITTER  @Geoff.W.Sutton    


You can read many published articles at no charge:

  Academia   Geoff W Sutton     ResearchGate   Geoffrey W Sutton 

 

Dr. Sutton’s posts are for educational purposes only. See a licensed mental health provider for diagnoses, treatment, and consultation.

Monday, April 10, 2023

Religious Orientation - Psychology of Religion




Religious orientation is a psychological construct that refers to the way in which individuals relate to their religious beliefs and practices. There are three main types of religious orientation: intrinsic, extrinsic, and quest.


Intrinsic religious orientation is characterized by a deep and personal commitment to religion. People with this orientation view religion as a central and important part of their lives, and they use it to guide their thoughts, feelings, and actions. They find comfort and strength in their religious beliefs, and they often turn to religion in times of need.


Extrinsic religious orientation is characterized by the use of religion to achieve non-religious goals. People with this orientation may use religion to feel good about themselves, to gain social approval, or to cope with stress. They may not be deeply committed to their religious beliefs, and they may not see religion as a central part of their lives.


Quest religious orientation is characterized by a search for meaning and understanding in life. People with this orientation are open to new ideas and experiences, and they are willing to question their religious beliefs. They are not satisfied with easy answers, and they are constantly seeking to deepen their understanding of religion.


The concept of religious orientation was first proposed by Gordon Allport and James M. Ross in their 1967 book "Personal Religious Orientation and Prejudice." Allport and Ross argued that there are two main types of religious orientation: intrinsic and extrinsic. Intrinsic religious orientation is characterized by a deep and personal commitment to religion, while extrinsic religious orientation is characterized by the use of religion to achieve non-religious goals.


In 1971, C. Daniel Batson proposed a third type of religious orientation: quest orientation. Quest orientation is characterized by a search for meaning and understanding in life. Batson argued that quest orientation is an important part of mature religion, and that it is associated with a number of positive outcomes, such as greater cognitive complexity and openness to new experiences.


Research on religious orientation has shown that it is a significant predictor of a variety of behaviors and attitudes. For example, intrinsic religious orientation is associated with greater prosocial behavior, while extrinsic religious orientation is associated with greater prejudice. Quest religious orientation is associated with greater cognitive complexity and openness to new experiences.

Religious orientation is a complex construct that has been studied by psychologists for many years. It is a useful framework for understanding the ways in which individuals relate to their religious beliefs and practices.


 ðŸ‘‰Related Posts


Resource Link to more tests: A – Z Test Index












Wednesday, March 8, 2023

Scrupulosity / Religious OCD

 




Scrupulosity is a type of obsessive-compulsive disorder (OCD) characterized by religious obsessions and behavior to relieve the anxiety. Scrupulosity is also known as religous OCD and moral OCD.

In a mild form, people who regularly practice their religion are viewed as pious, which can be a coverup. For some, the obsessions and attendant compulsions become out of control when they interfere with one or more spheres of life.

Children may miss out on social activities and stay in their rooms reading religious texts and repeatedly praying over minor faults.

An adult may struggle with repetitive immoral thoughts, which they cannot seem to get rid of.

Obsessions

Obsessions are intrusive thoughts and images the person finds anxiety provoking and worrisome to an extreme. Their efforts to get rid of these thoughts don’t seem to work for long.

The powerful anxiety is often expressed as fearful thoughts. Some common examples include fear of:

Sinning against God

Eternal punishment in hell

Sexual sin

Doubting one’s faith

Being forgiven for sin

  Also-

            Repetitive thoughts about past mistakes

            Repeated thoughts about one’s sinful state

 

Compulsions

Compulsions may be mental or behavioral. A few examples follow.

Frequently going to confession or in other traditions,

            Frequently confessing sin to God and seeking forgiveness

Frequently speaking with clergy to gain reassurance of their faith

Repeating religious texts

Frequent praying that interferes with other responsibilities

Frequent efforts to suppress immoral thoughts

 

In their research that developed into a 15-item questionnaire (Penn Inventory of Scrupulosity; PIOS), Abramowitz and his colleagues discovered there are two dimensions to scrupulosity in religious persons.

1. Fear of God- and God’s punishment

2. Fear of Sin – and its consequences

 

Perfectionism

Perfectionism may overlap with scrupulosity in those who are excessively concerned, that is obsessed with, being perfect.

Read more about perfectionism.

Assessment

Olatunji and his colleagues (2007) provide a 15-item measure of scrupulosity useful for mental health clinicians. The scale is called PIOS (Penn Inventory of Scrupulosity).

 

References

Miller CH, Hedges DW. Scrupulosity disorder: an overview and introductory analysis. J Anxiety Disord. 2008 Aug;22(6):1042-58. doi: 10.1016/j.janxdis.2007.11.004. Epub 2007 Nov 21. PMID: 18226490.

Olatunji BO, Abramowitz JS, Williams NL, Connolly KM, Lohr JM. Scrupulosity and obsessive-compulsive symptoms: confirmatory factor analysis and validity of the Penn Inventory of Scrupulosity. Journal of Anxiety Disorders, 2007, 21(6), 771-87. doi: 10.1016/j.janxdis.2006.12.002.

Notice

Scrupulosity can be severe and can be treated by mental health professionals.

Scrupulosity has been linked to suicide and suicidal ideation.

Help is available:

National Suicide Prevention Lifeline number 988.

Call 911.

Go to the nearest emergency room.

 

 **********


Geoffrey W. Sutton, PhD is Emeritus Professor of Psychology. He retired from a clinical practice and was credentialed in clinical neuropsychology and psychopharmacology. His website is  www.suttong.com

 

See Geoffrey Sutton’s books on   AMAZON       or  GOOGLE STORE

Follow on    FACEBOOK   Geoff W. Sutton    

   TWITTER  @Geoff.W.Sutton    

You can read many published articles at no charge:

  Academia   Geoff W Sutton     ResearchGate   Geoffrey W Sutton 

 

Dr. Sutton’s posts are for educational purposes only. See a licensed mental health provider for diagnoses, treatment, and consultation.

 

Friday, March 3, 2023

Psychology of Perfectionism

 



Perfectionism is a multidimensional durable pattern of behavior viewed by many psychological scientists as a personality trait (e.g., Smith et al., 2021).

Several facets of the perfectionism trait have been identified. Considering the language of the researchers, it is probably best to think of perfectionism as a metatrait with several subtraits or, in the language of personality inventories, a domain with a set of facets. For a review of the six facets of perfectionism, see Smith et al. (2021) who refer to the six facets as components.

**********

Cite this post

Sutton, G. W. (2023). Psychology of perfectionism. Psychology Concepts and Theories. Retrieved from https://suttonpsychology.blogspot.com/2023/03/psychology-of-perfectionism.html

**********

Following is a list of the six facets grouped by two subdomains.

Three subtraits of perfectionism

  • ·         Self-oriented perfectionism (Demanding that oneself be perfect)
  • ·         Other-oriented perfectionism (Demanding that others be perfect)
  • ·         Socially prescribed perfectionism (Belief that others demand perfectionism of oneself)

Three perfectionistic attitudes

  • ·         Personal standards perfectionism (Personal standards of conduct cannot be attained)
  • ·         Concern over mistakes (An obsessive worry or concern)
  • ·         Doubts about actions (Doubts about the adequacy of personal action)

 

EXPANDED DESCRIPTIONS OF PERFECTIONISM

Three subtraits of perfectionism

Self-oriented perfectionism

  > Strong negative self-evaluation of substandard behavior

  > Constantly striving to achieve perfection

  > highly motivated to avoid failure

 

Other-oriented perfectionism

  > a hypercritical and demanding imposition of standards on others

  > relentlessly and harshly demanding that others be perfect

  > blaming others

  > extreme and rigid arrogance

Socially prescribed perfectionism

  > attempts to be perfect based on beliefs of the standards expected by other people

  > a relational trait

Three perfectionistic attitudes

 

Personal standards perfectionism

  > setting exceptionally high standards

  > belief in the importance of the high standards

 

Concern over mistakes

  > distress over personal mistakes

  > linking distress to evaluating oneself as a failure

  > high sensitivity to failure

  > concerned with loss of respect

 

Doubts about actions

  > obsessive self-doubt

  > indecisiveness

 

 

PERFECTIONISM: DIMENSIONALITY OR TYPOLOGY

In psychology, human behavior is usually viewed on a continuum although some write as if an aspect of personality represents a type or category. Given the way psychologists measure perfectionism and other traits, it is possible to have a range of scores representing the strength of a behavior pattern thus, a categorical term like perfectionist would mean a person with a high degree of the perfectionism trait evident in more than one measured facet.

 

PERFECTIONISM AND PERSONALITY

Researchers have examined the relationship between perfectionism and the Five Factor Model (FFM). The correlations vary with the perfectionism facet and the FFM domain.

FFM

Perfectionism

 

conscientiousness

Self-oriented, personal standards

agreeableness

Low socially prescribed

neuroticism

Concern over mistakes, doubts about actions

 

PERFECTIONISM AND MENTAL DISORDERS- EXAMPLES

Researchers have reported correlations between perfectionism scores and mental disorders.

 

Perfectionism

Mental Disorders

Reference

perfectionism

OCD

Pinto et al., 2017

Self-oriented, socially prescribed

Depression

Smith et al., 2021

Other-oriented perfectionism

 

Antisocial, borderline, histrionic, narcissistic

Sherry et al., 2007

Socially prescribed perfectionism

Depression, anxiety, hostility, suicide

Blankstein et al., 2007; Enns & Cox, 2002; Smith et al., 2018

Concern over mistakes

Eating disorders

Kehayes et al., 2019

 

PERFECTIONISM AND RELIGIOSITY or SPIRITUALITY

Perfectionism is often found in people with obsessive-compulsive disorder (OCD). In OCD, the obsessions cause intense distress, which appears to be temporarily relieved by compulsive behavior. The obsessions include recurrent and intrusive thoughts and images (Pinto et al., 2017). One type of OCD is scrupulosity, which has also been called religious OCD (Phillips & Fisak, 2022). One measure of scrupulosity is the Penn Inventory of Scrupulosity (PIOS, Abramowitz et al., 2002). Olatunji et al. (2017) reported a revised version of the PIOS was significantly correlated (r = 0.43) with a measure of obsessive-compulsive symptoms (Obsessive Compulsive Inventory-Revised (Olatunji et al., 2007). Wang et al. (2018) reported a strong correlation between religious perfectionism and scrupulosity using the Perceived Perfectionism from God Scale (PPGS) . There are two subscales of the PPGS (Perceived Standards from God and Perceived Discrepancy from God). The correlations reveal a stronger link between scrupulosity measured on the PIOS) and God discrepancy (.55) than for God standards (.17) although both were reliable findings (ps < . 001).

Summary of perfectionism and religiosity

Religious perfectionism can be seen in people who aim to live up to standards of conduct perceived to be from God and they may evaluate the degree to which they do not meet those standards. Some may become considerably distressed with their failure to meet the perceived godly standards. This distress may reach diagnostic standards for the type of OCD known as scrupulosity.

  PERFECTIONISM: PRO AND CON

Perfectionism has strong links to maladaptive behavior and considerable mental distress. However, some researchers find an aspect of perfectionism to be adaptive. That is, some people who strive to be perfect are recognized by others as meeting high standards if not perfection. Perhaps the prime example is a rating of 10 on a 10-point scale used in athletic competitions or a perfect game in baseball. See Smith et al. (2018) for more on the general notion of adaptive and maladaptive perfectionism. See Wang et al. (2018) for an example of two factors in a form of religious perfectionism.

Measuring Perfectionism

Multidimensional Perfectionism Scale-Brief (FMPS-B; Burgess et al., 2016)

Perfectionistic Self-Presentation Scale (PSPS; Hewitt et al., 2003)

Perfectionism Cognitions Inventory (PCI, Flett et al., 1998)

Almost perfect scale-revised (APS-R; Slaney et al., 1996)

Physical appearance perfectionism scale (PAPS; Yang et al., 2012)

Perceived Perfectionism from God Scale (PPGS)

Cite this post

Sutton, G. W. (2023). Psychology of perfectionism. Psychology Concepts and Theories. Retrieved from https://suttonpsychology.blogspot.com/2023/03/psychology-of-perfectionism.html


 

References

Abramowitz, J. S., Huppert, J. D., Cohen, A. B., Tolin, D. F., & Cahill, S. P. (2002). Religious obsessions and compulsions in a non-clinical sample: The Penn inventory of scrupulosity (PIOS). Behaviour Research and Therapy, 40(7), 824–838

Blankstein, K. R., Lumley, C., & Crawford, A. (2007). Perfectionism, hopelessness, and suicide ideation: Revisions to diathesis-stress and specific vulnerability models. Journal of Rational-Emotive & Cognitive Behavior Therapy, 25(4), 279–319. https://doi.org/10.1007/s10942-007- 0053-6

Burgess, A. M., Frost, R. O., & DiBartolo, P. M. (2016). Development and Validation of the Frost Multidimensional Perfectionism Scale–Brief. Journal of Psychoeducational Assessment34(7), 620–633. https://doi.org/10.1177/0734282916651359

 

Enns, M. W., & Cox, B. J. (2002). The nature and assessment of perfectionism: A critical analysis. In G. L. Flett & P. L. Hewitt (Eds.), Perfectionism: Theory, research, and treatment (pp. 33–62). American Psychological Association. https://doi.org/10.1037/10458-002

Flett, G. L., Hewitt, P. L., Blankstein, K. R., & Gray, L. (1998). Psychological distress and the frequency of perfectionistic thinking. Journal of Personality and Social Psychology, 75(5), 1363-1381. doi: 10.1037/0022-3514.75.5.1363

Hewitt, P. L., Flett, G. L., Sherry, S. B., Habke, M., Parkin, M., et al. (2003). The interpersonal expression of perfection: Perfectionistic self-presentation and psychological distress. Journal of Personality and Social Psychology, 84(6), 1303-1325. doi: 10.1037/0022-3514.84.6.1303

 

Kehayes, I. L., Smith, M. M., Sherry, S. B., Vidovic, V., & Saklofske, D. H. (2019). Are perfectionism dimensions risk factors for bulimic symptoms? A meta-analysis of longitudinal studies. Personality and Individual Differences, 138, 117–125. https://doi.org/10.1016/j.paid.2018.09.022

Olatunji BO, Abramowitz JS, Williams NL, Connolly KM, Lohr JM. (2007). Scrupulosity and obsessive-compulsive symptoms: confirmatory factor analysis and validity of the Penn Inventory of Scrupulosity. Journal of Anxiety Disorders, 21(6):771-87. doi: 10.1016/j.janxdis.2006.12.002. Epub 2006 Dec 30. PMID: 17250990.

Pinto, A., Dargani, N., Wheaton, M. G., Cervoni, C., Rees, C. S., & Egan, S. J. (2017). Perfectionism in obsessive-compulsive disorder and related disorders: What should treating clinicians know? Journal of Obsessive-Compulsive and Related Disorders, 12, 102–108. https://doi.org/10.1016/j.jocrd.2017.01.001

Sherry, S. B., Hewitt, P. L., Flett, G. L., Lee-Baggley, D. L., & Hall, P. A. (2007). Trait perfectionism and perfectionistic self-presentation in personality pathology. Personality and Individual Differences, 42(3), 477–490. https://doi.org/10.1016/j.paid.2006.07.026

Slaney, R. B., Mobley, M., Trippi, J., Ashby, J. S., & Johnson, D. (1996). Almost Perfect Scale—Revised (APS-R) [Database record]. APA PsycTests.

https://doi.org/10.1037/t02161-000

Smith, M. M., Sherry, S. B., Ge, S. Y. J., Hewitt, P. L., Flett, G. L., & Baggley, D. L. (2021). Multidimensional perfectionism turns 30: A review of known knowns and known unknowns. Canadian Psychology/Psychologie Canadienne. https://doi.org/10.1037/cap0000288

Smith, M. M., Sherry, S. B., Ray, C., Hewitt, P. L., & Flett, G. L. (2021). Is perfectionism a vulnerability factor for depressive symptoms, a complication of depressive symptoms, or both? A meta-analytic test of 67 longitudinal studies. Clinical Psychology Review, 84, Article 101982. https://doi.org/10.1016/j.cpr.2021.101982

Smith, M. M., Sherry, S. B., Vidovic, V., Saklofske, D. H., Stoeber, J., & Benoit, A. (2019). Perfectionism and the five-factor model of personality: A meta-analytic review. Personality and Social Psychology Review, 23(4), 367–390. https://doi.org/10.1177/1088868318814973

Smith, M. M., Vidovic, V., Sherry, S. B., Stewart, S. H., & Saklofske, D. H. (2018). Are perfectionism dimensions risk factors for anxiety symptoms? A meta-analysis of 11 longitudinal studies. Anxiety, Stress, and Coping, 31(1), 4–20. https://doi.org/10.1080/10615806.2017.1384466

Wang, K.T., Allen, G.E.K., Stokes, H.I. et al. (2018). Perceived perfectionism from God scale: Development and initial evidence. Journal of Religion and Health, 57, 2207–2223. https://doi.org/10.1007/s10943-017-0405-1

Yang, H., & Stoeber, J. (2012). The Physical Appearance Perfectionism Scale: Development and preliminary validation. Journal of Psychopathology and Behavioral Assessment, 34(1), 69–83. https://doi.org/10.1007/s10862-011-9260-7

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Perfectionism has been linked to suicide and suicidal ideation.

Help is available:

National Suicide Prevention Lifeline number 988.

Call 911.

Go to the nearest emergency room.

Geoffrey W. Sutton, PhD is Emeritus Professor of Psychology. He retired from a clinical practice and was credentialed in clinical neuropsychology and psychopharmacology. His website is  www.suttong.com

 

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Dr. Sutton’s posts are for educational purposes only. See a licensed mental health provider for diagnoses, treatment, and consultation.