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  1.  8
    Religious Fundamentalism in Iran: Religious and Psychological Adjustment Within a Muslim Cultural Context.Nima Ghorbani, Zhuo Job Chen, Fatemeh Rabiee & P. J. Watson - 2019 - Archive for the Psychology of Religion 41 (2):73-88.
    This first analysis of the Religious Fundamentalism Scale in Iran further examined findings that conservative religious commitments have positive adjustment implications outside the West. Religious Fundamentalism in a sample of 385 Iranian university students displayed direct relationships with Muslim religiosity and spirituality and correlated positively with the Transcendence and negatively with the Symbolism Post-Critical Beliefs factors. Religious Fundamentalism, and conservative religiosity more generally, predicted better mental health in relationship with variables related to self-regulation, narcissism, and splitting. PCB factors defined a (...)
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    Religious Schema Within a Muslim Ideological Surround.Nima Ghorbani, P. J. Watson, Mahmood Amirbeigi & Zhuo Job Chen - 2016 - Archive for the Psychology of Religion 38 (3):253-277.
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    Self-Compassion and Cultural Values: A Cross-Cultural Study of Self-Compassion Using a Multitrait-Multimethod Analytical Procedure.Jesus Montero-Marin, Willem Kuyken, Catherine Crane, Jenny Gu, Ruth Baer, Aida A. Al-Awamleh, Satoshi Akutsu, Claudio Araya-Véliz, Nima Ghorbani, Zhuo Job Chen, Min-Sun Kim, Michail Mantzios, Danilo N. Rolim dos Santos, Luiz C. Serramo López, Ahmed A. Teleb, P. J. Watson, Ayano Yamaguchi, Eunjoo Yang & Javier García-Campayo - 2018 - Frontiers in Psychology 9.
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    Model of Muslim Religious Spirituality: Impact of Muslim Experiential Religiousness on Religious Orientations and Psychological Adjustment Among Iranian Muslims.Nima Ghorbani, P. J. Watson, Hamid Reza Gharibi & Zhuo Job Chen - forthcoming - Archive for the Psychology of Religion.
    _ Source: _Page Count 24 Previous research indicates that spirituality expressed in tradition-specific terms may _initiate, invigorate_, and _integrate_ Muslim religious commitments, suggesting a 3- I Model of Religious Spirituality. In a test of this model, Islamic seminarians, university students, and office workers in Iran responded to Muslim Experiential Religiousness, Religious Orientation, and mental health scales. The tradition- specific spirituality of MER displayed correlation, moderation, and mediation results with Intrinsic and Extrinsic Personal Religious Orientations that pointed toward initiation, invigoration, and (...)
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