Abstract
Our hylomorphic attitudinal perspective is an alternate view of spirituality. Herein we posit a priori that spirituality is essential to human nature and it can be studied in a taxonomical sense. We argue that spirituality disposes us toward what is good and truthful as we live our lives; how we involve ourselves with our immediate reality imbues how we experience life. We argue that spirituality and religiosity are not congruently human phenomena. And, we disjoint spirituality from religiosity against the Diagnostic and Statistical Manual of Mental Disorders’ (4th ed.; merican Psychiatric Association, 1994) conflated codification of these constructs via loss of faith. We explain spirituality is inherent to humanity instead of religion, and it substantiates all human phenomena; organic and intellectual. We also report two studies. Study 1 established initial confidence of content validity of the Spiritual Typology Inventory (STI). Study 2 examined the STI’s emergent psychometric properties: acceptable internal consistency coefficients (α = .949), test–retest reliability coefficients ( rxy = .759), and exploratory factor analyses (factor loadings > .30). These properties adduce acceptable stability and construct validity for our inventory’s conceptual scales (α = .910, rxy = .770; α = .917, rxy = .667) from an adequate sample ( n = 1,080) and stability subsample ( n = 619). These psychometric properties evince our theoretical assumptions that spirituality is fundamentally human and it can be viewed as complementary types of a fundamental spiritual profile. Our inventory stands as a useful assessment tool for research and clinical practices in health care disciplines.
Highlights
E Diagnostic and Statistical Manual of Mental Disorders' (4th ed.; American Psychiatric Association, 1994) conflated codification of these constructs via loss of faith
We present a different view of spirituality, separate from religiosity, and, preceding religiosity in both ontological and epistemic respects; we move away from the DSM codification of spirituality and its suggestive conclusions that it could be “treated” in therapy though not as a pathological condition (Lukoff, Lu, & Turner, 1992, 1998; Lukoff et al, 1995; Turner, Lukoff, Barnhouse, & Lu, 1995); we report two studies dedicated to the examination of the construct validity and emerging psychometrics of a new measure of spirituality: The Spiritual Typology Inventory (STI)
Following the preliminary evaluative phase, we only modified all 205 items; whereas following the formal evaluative phase, we modified some items, deleted some other items, and we generated still some other items to better describe the inventory’s 18 subscales. This process reduced the original item pool to 169 items. Both (a) item modification leading to item reduction to better represent our conception of spirituality, and (b) identification of subscales through relevant item sets have established initial confidence of validity of our inventory’s conceptual scales
Summary
E Diagnostic and Statistical Manual of Mental Disorders' (4th ed.; American Psychiatric Association, 1994) conflated codification of these constructs via loss of faith. Study 2 examined the STI’s emergent psychometric properties: acceptable internal consistency coefficients (α = .949), test–retest reliabilit y coefficients (r = .759), and exploratory factor xy analyses (factor loadings > .30). These properties adduce acceptable stability and construct validity for our inventory’s conceptual scales (α = .910, r = .770; α = .917, r = .667) from an adequate sample (n = 1,080) and stability subsample We have observed that most publications and measures have conflated spirituality with religiosity into a “religious-spirituality” compound This conflation has been true even when researching about spirituality and religion/religiosity (Belzen, 2009). Focusing on aspects of what it means to be wholesomely human, personality theory has studied spirituality, which concerns itself
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