La salud mental en la psicología de la religión y de la espiritualidad

La salud mental en la psicología de la religión y de la espiritualidad

Автор: Hugo Simkin

Журнал: Revista Científica Arbitrada de la Fundación MenteClara @fundacionmenteclara

Статья в выпуске: 2, Vol. 2, 2017 года.

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Si bien la psicología se ha interesado por los fenómenos religiosos y espirituales desde sus origines, recién en la década del ochenta se constituye la psicología de la religión y de la espiritualidad como un área específica de la psicología. En este marco, entre las principales líneas de investigación, numerosos autores se han interesado en explorar el modo en que la religiosidad y la espiritualidad se asocian a la salud mental. Sin embargo, a pesar de la considerable cantidad de estudios que abordan el tema, en la literatura especializada aún se evidencia una amplia diversidad de resultados contradictorios. El presente trabajo se propone revisar los antecedentes vinculados al modo en que se han asociado estas variables, atendiendo a los debates teórico-epistemológicos que podrían contribuir a explicar las enormes diferencias que se observan entre los distintos hallazgos empíricos.

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Religiosidad, espiritualidad, salud mental

Короткий адрес: https://sciup.org/170163625

IDR: 170163625   |   DOI: 10.32351/rca.v2.2.33

Фрагмент статьи La salud mental en la psicología de la religión y de la espiritualidad

Introducción

Si bien la psicología se ha interesado tempranamente en los fenómenos espirituales y religiosos, la psicología de la religión y de la espiritualidad se constituye como un área específica dentro de la disciplina recién a mediados de la década del ochenta. En este marco, la relación entre la religiosidad, la espiritualidad y la salud mental representa una de las líneas de investigación que ha recibido mayor atención por parte de la comunidad académica. Sin embargo, a pesar de la considerable cantidad de artículos académicos que se han publicado sobre el tema, se observan importantes limitaciones en cuanto a la claridad conceptual con la que estos términos se definen en la literatura especializada. Estos obstáculos afectan directamente el desarrollo de técnicas de evaluación que permitan su relevamiento empírico. A su vez, la enorme disparidad en el modo en que se han operacionalizado los constructos numinosos impacta directamente en la posibilidad de sistematizar los resultados reportados en los distintos estudios.

El presente trabajo se propone relevar el estado del arte relativo al vínculo entre la espiritualidad, la religiosidad y la salud mental en la psicología de la religión, atendiendo a las limitaciones mencionadas en cuanto al modo en que estos constructos suelen definirse y evaluarse. A tal efecto, en primer lugar se introduce al campo de la psicología de la religión y la espiritualidad. En segundo lugar, se revisan algunas de las definiciones de los términos espiritualidad y religiosidad propuestas en psicología de la religión. En tercer lugar se resumen las principales categorías con las que se define la salud mental desde una perspectiva psicológica. Posteriormente, se sintetizan algunos de los principales enfoques que intentan explicar el vínculo entre la religiosidad, la espiritualidad y la salud mental. En quinto lugar, se revisan los antecedentes que procuran examinar el vínculo entre la religiosidad, la espiritualidad y la salud mental, especialmente a la luz de los aportes de Koenig, King y Carson (2012). A modo de ejemplo, se abordaran específicamente los trabajos relativos a los trastornos del estado de ánimo, los trastornos de ansiedad y al bienestar subjetivo. Finalmente, se describen las principales limitaciones teóricas y metodológicas para la sistematización de los distintos estudios que exploran el tema.

Psicología de la Religión y de la Espiritualidad: un campo en expansión.

Si bien el fenómeno religioso-espiritual ha sido objeto de estudio de la psicología desde sus inicios (Allport, 1950; James, 1902), a partir del trabajo de Gorsuch (1984), la cantidad de artículos publicados y el número de revistas especializadas en el tema se han incrementado considerablemente (Belzen, 2015; Belzen & Hood, 2006; Muñoz, 2004). Entre las primeras revistas especialmente dedicadas a temáticas religiosas pueden mencionarse Review of Religious Research, editada por primera vez en el año 1959, y Journal for the Scientific Study of Religion, publicada originalmente en 1961. Actualmente existen numerosas revistas especializadas entre las que se destacan Journal of Psychology and Theology (1972), Journal of Psychology and Christianity (1981), International Journal for the Psychology of Religion (1991) y Mental Health, Religion & Culture (1998). Esta creciente expansión de la cantidad de trabajos que indagan acerca de la religiosidad puede atribuirse al impacto que presenta este fenómeno para numerosos temas de estudio de gran relevancia para la psicología (Anderson, 2015; Argyle & Beit-Hallahmi, 1975; Aten, O’Grady, & Worthington, 2011; Kirkpatrick, 2013; Wesselmann & DeSouza, 2015). Así, en el marco de dichas revistas se ha evaluado la relación entre la religiosidad, la espiritualidad y diferentes temas de investigación de esta disciplina, tales como los valores sociales (Fontaine, Duriez, Luyten, Corveleyn, & Hutsebaut, 2005; Gorsuch, 1970), el prejuicio (Bernt, Kasanzew, & López, 2007; Chalfant & Peek, 1983; Spilka & Reynolds, 1965), la autoestima (Benson & Spilka, 1973; Krause & Ellison, 2007; Smith, Weigert, & Thomas, 1979), la personalidad (Kwilecki, 1986; Louden & Francis, 1999; Melamed, Silverman, & Lewis, 1974), el autoritarismo (Ji & Ibrahim, 2007; Leak & Randall, 1995), el proceso de socialización (Fichter, 1962; Jelen & Chandler, 1996; Krauss et al., 2012), las actitudes (Cochran & Beeghley, 1991; LaBouff, Rowatt, Johnson, & Finkle, 2012) o la salud mental (Messay, Dixon, & Rye, 2012; Watson et al., 2002). Además, desde el 2005 se han publicado numerosos handbooks específicos en el tema (De Souza, Francis, O’Higgins-Norman, & Scott, 2009; Miller, 2012; Paloutzian & Park, 2013; Pargament, 2013; Saroglou, 2014a). De acuerdo con Miller (2012), otro indicador del incremento de trabajos en el área es la creación de la división 36 de la American Psychological Association, cuya historia comienza a partir del interés que persigue la American Catholic Psychological Association por promover la profesionalización de la psicología en la comunidad católica, hasta su disolución en 1968. Según la autora, años más tarde, en 1971, esta organización adopta una postura de mayor ecumenismo y modifica su nombre a Psychologist Interested in Religious Issues (PIRI), consiguiendo en 1975 el estatuto de división dentro de APA bajo la denominación Psychology of Religion. Posteriormente, a partir del intenso debate en el campo acerca de la necesidad de distinguir el término espiritualidad de la noción de religiosidad, el nombre de la división se cambia a Society for the Psychology of Religion and Spirituality (Miller, 2012). De manera similar, la psicología de la religión y de la espiritualidad ha crecido en diferentes países fuera del contexto anglosajón (Hood & Spilka, 2013; Nelson, 2012), tales como China (Chen, Wang, Weng, & Wang, 2012; Dueck & Han, 2014; Lu & Ke, 2012), Brasil (Esperandio & Marques, 2014; Gomes Esperandio & August, 2017; Paloutzian, 2017; Valle, 2017), o Turquía (Agilkaya & Hood, 2012; Ağılkaya-Şahin, Streib, Ayten, & Hood, 2015; Hökelekli, 2013).

Espiritualidad y religiosidad: hacia una definición psicológica de los términos.

A lo largo de la historia de la disciplina se han identificado más de 30 definiciones diferentes para cada término (Hill et al., 2000; Koenig, 2008; Oman, 2013; Piedmont, 2013), al punto que las corrientes principales en psicología han criticado que estas podrían reflejar las propias creencias de los investigadores antes que a constructos empíricamente observables (Musick, Traphagan, Koenig, & Larson, 2000). Tal como se ha señalado, inicialmente ambas nociones fueron utilizadas indistintamente por los investigadores (Zinnbauer et al., 1997). En un segundo momento, fueron planteadas en términos opuestos: una religiosidad estática, institucional y objetiva, en oposición a una espiritualidad dinámica, personal, y subjetiva (Zinnbauer, Pargament, & Scott, 1999). Posteriormente, se ha observado que la espiritualidad y la religiosidad no representan categorías opuestas, sino que resultan complementarias, de modo que las personas pueden considerarse a la vez religiosas y espirituales, tanto como espirituales pero no religiosas (Zinnbauer & Pargament, 2005). En la actualidad, una de las perspectivas de mayor relevancia es la propuesta por Piedmont (2012), quien sugiere definir la espiritualidad y la religiosidad en el marco del modelo y la teoría de los cinco factores de la personalidad (Costa & McCrae, 1980; McCrae & Costa, 1996, 2012). Desde esta perspectiva, la espiritualidad puede considerarse como una motivación innata que orienta y guía el comportamiento humano en el esfuerzo de construir un sentido más amplio de significado personal en un contexto escatológico (Piedmont, 2012), es decir, del destino del hombre luego de su muerte (Sayés, 2006). La religiosidad, por su parte, remite al modo en que la espiritualidad se desarrolla y se expresa a través de una organización comunitaria o social (Piedmont, 2004, 2012). De acuerdo con Piedmont (2012), la religiosidad no es considerada como un constructo motivacional o rasgo de la personalidad, sino que se define como un sentimiento, concepto que toma de autores clásicos de la psicología como Ruckmick (1920) y Woodworth (1940), para quienes éstos reflejan tendencias emocionales que se desarrollan a partir de las tradiciones sociales y de las experiencias educativas. Siguiendo a Piedmont (2012), si bien los sentimientos pueden ejercer una poderosa influencia sobre los pensamientos y los comportamientos, estos no representan cualidades innatas, como es el caso de la espiritualidad. Por eso, la expresión de sentimientos (e.g. prácticas religiosas) puede diferir de acuerdo a cada cultura (Piedmont, Kennedy, Sherman, Sherman, & Williams, 2008) y ser más susceptible de cambiar o modificarse (Piedmont, 2004). Así, mientras que la espiritualidad se percibe como un atributo universal del individuo, como un rasgo de la personalidad (Dy-Liacco, Piedmont, Murray-Swank, Rodgerson, & Sherman, 2009; MacDonald et al., 2015; Piedmont, 1999), la religiosidad remite a un conjunto específico de sistemas de creencias, prácticas y valores centrados alrededor de marcos institucionales explícitamente pautados e inmersos en determinadas tradiciones sociales (Miller & Thoresen, 1999), y se encuentra sujeta a la influencia de la cultura y de la educación (Wilkins, Piedmont, & Magyar-Russell, 2012).

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