Can Religion and Psychology Work Together in Clinic? A Philosophical Evaluation

Abstract

It has been a general perception that there is animosity between clinical practice and religion. The idea behind this perception seems to be that religion ascribes the human condition to causes that cannot be proven scientifically. However, if anything, this perception only projects a positivist approach of life. Religion and clinical practice are not incompatible. In fact, religion can be employed in clinical practice as a source of insight for three reasons: (1) Religion is the most inclusive one compared to science and philosophy. Science is supposed to deal with particulars. On the other hand, though philosophy deals with universals, it does not tackle whereabouts of the individual before the birth and after the death. (2) Religion is the most profound phenomenon that provides one with answers concerning the meaning of life. (3) Basic religious texts are the richest sources that provide the most profound accounts in terms of psychological resilience. Therefore, religion has a crucial role that cannot be overlooked in clinical practice: it can and should be employed as a source of insight in clinical practice both in treatment and prevention

Keywords

• Religion, Clinical Practice, Psychology of Religion

Klinik Ortamda Faal Din: Klinik Uygulamalarda Din İstihdam Edilebilir mi?

Abstract

Klinik uygulamalarla din arasında düşmansı bir tutumun olduğu genel bir telakkidir. Bu telakkinin ardındaki fikir; dinin, insanlık durumunu bilimsel olarak kanıtlanamayan sebeplere isnat etmesi olarak tezahür etmektedir. Ancak, bu telakki her halükârda hayata ilişkin positivist bir yaklaşım yansıtmaktadır. Din ve klinik uygulama birbiriyle uyumsuz değildir. Aslında, bir basiret ve öngörü kaynağı olarak din klinik uygulamalarda üç sebeple istihdam edilebilmektedir: (1) Bilim ve felsefeye nisbetle din, en kapsamlı bir disiplindir. Bilim tikellerle (özgül alanlarla) ilgilenir. Öte yandan felsefe her ne kadar evrensellerle ilgilense de bireyin doğum öncesi ve ölüm sonrasıyla ilgilenmez. (2) Din, hayatın anlamına ilişkin olarak cevap sağlayan en temel-tutarlı fenomendir. (3) Temel dini metinler psikolojik mukavemet bağlamında en esaslı muhasebeler sağlayan zengin kaynaklardır. Dolayısıyla, dinin klinik uygulamalarda göz ardı edilemez hayati bir rolü söz konusudur: hem tedavi hem de hıfzıssıhha bağlamında bir basiret kaynağı olarak din, klinik uygulamalarda istihdam edilebilir ve edilmelidir

Keywords

• Din, Klinik Uygulamalar, Din Psikolojisi

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