Religiosidad y espiritualidad en el marco del modelo de los cinco factores de la personalidad

Religiosidad y espiritualidad en el marco del modelo de los cinco factores de la personalidad

Автор: Hugo Simkin, Pablo Rubio, Gabriela di Puglia, Maximiliano Preuss

Журнал: Revista Científica Arbitrada de la Fundación MenteClara @fundacionmenteclara

Статья в выпуске: 2, Vol. 4, 2019 года.

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A pesar de que el vínculo entre la espiritualidad y los rasgos de la personalidad fue intensamente indagado en la literatura académica en los últimos años –particularmente en el marco del modelo y la teoría de los cinco factores de la personalidad, no existen trabajos de revisión que permitan sintetizar el estado del arte respecto de esta relación. Por este motivo, el propósito del presente trabajo es revisar los estudios que se proponen indagar los constructos numinosos en atención a las diferencias individuales a partir de una revisión sistemática de la bibliografía en las bases de datos PsycInfo, ERIC, Pubmed, CAIRN, CLASE, Scielo, Dialnet, Lilacs y Redalyc. De acuerdo con la revisión, si bien existe una considerable disparidad de resultados, generalmente se han reportado asociaciones positivas entre estos constructos y la apertura, la responsabilidad, la extroversión, y la amabilidad, y negativas con el neuroiticismo. Se concluye que la discrepancia en los resultados respondería a la multiplicidad de técnicas de evaluación disímiles empleadas para relevar la espiritualidad y la religiosidad.

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Personalidad, espiritualidad, MCF

Короткий адрес: https://sciup.org/170163664

IDR: 170163664   |   DOI: 10.32351/rca.v4.2.89

Фрагмент статьи Religiosidad y espiritualidad en el marco del modelo de los cinco factores de la personalidad

Introducción

La psicología de la personalidad se ha interesado tempranamente en las variables numinosas. Desde sus orígenes, distintos autores han debatido si estos constructos representan tendencias básicas de la personalidad, o si se trata de características adaptativas.

El presente artículo se propone relevar los principales antecedentes en psicología de la personalidad y en psicología de la espiritualidad y de la religión que han procurado establecer un vínculo entre los constructos numinosos y las diferencias individuales en el marco del modelo de los cinco factores de la personalidad.

Si bien son numerosos los estudios empíricos que han dado cuenta de dicha asociación, resultan escasos los trabajos que se ocupan de sistematizar los distintos enfoques relativos a su relación teórica.

Por este motivo, en la presente revisión se sigue principalmente el trabajo The Role of Personality in Understanding Religious and Spiritual Constructs, publicado por Ralph Piedmont en la primera edición del Handbook of Religion and Spirituality editado por Raymond Paloutzian y Crystal Park en 2005 y su revisión en la edición de 2012 publicado junto a Theresa Wilkins.

Finalmente, se siguen los desarrollos de Ralph Piedmont relativos a las diferencias entre la religiosidad, la espiritualidad y el FFM, su lugar estructural dentro del modelo, y el carácter universal de la espiritualidad.

Religiosidad y espiritualidad en psicología de la personalidad

Desde sus inicios, la espiritualidad y la religiosidad han resultado de gran interés en el área de la psicología de la personalidad, dado que se han encontrado fuertes asociaciones entre la búsqueda de lo sagrado y determinados patrones de pensamientos, emociones y comportamientos (Argyle & Beit-Hallahmi, 1975; Emmons, 1988, 1999a; Piedmont & Wilkins, 2013; Robbins & Francis, 2000).

Sin embargo, a partir del dossier editado por Robert A. Emmons en la revista Journal of Personality sobre religión en psicología de la personalidad a fines de la década del noventa, los artículos que vinculan estas variables crecieron exponencialmente (Emmons, 1999b; Rose & Exline, 2012).

A partir de estos trabajos, con diferentes matices (Piedmont, 1999b; Saroglou & Fiasse, 2003; Saroglou & Muñoz García, 2008), la mayoría de los estudios han observado que la personalidad puede contribuir a que un individuo se encuentre cómodo participando de actividades espirituales o religiosas, a la vez que ciertos contextos religiosos pueden incidir en el desarrollo de la personalidad a lo largo de la socialización (Koenig, King, & Carson, 2012; McCullough & Worthington, 1999), tal como sugieren diversas revisiones (Sanua, 1969) y estudios meta analíticos (Lodi-Smith & Roberts, 2007).

Cinco teorías de la personalidad

Si bien existen diversas teorías para explicar el vínculo entre los constructos numinosos y las diferencias individuales (Francis & Bourke, 2003; Kirkpatrick, 1999; Walborn, 2014), Piedmont (2005) identifica cinco modelos de la personalidad que son frecuentemente estudiados conjuntamente con la religiosidad y la espiritualidad:

Por una parte la teoría de la relación de objetos y el estilo de apego, que representan teorías de alcance intermedio que por lo general se enfocan en fenómenos psicológicos particulares; y por otra, la tipología de Eysenck, el modelo biopsicosocial de Cloninger y el FFM, que representan modelos más generales de la personalidad.

En particular, diferentes autores han observado que el FFM representa uno de los modelos de mayor relevancia, dado que permite conocer el desarrollo y expresión de los constructos numinosos a lo largo del ciclo vital, su importancia adaptativa, y el modo en que se asocian a las diferencias individuales (Ashton & Lee, 2014; Chang et al., 2015; Piedmont, Ciarrocchi, Dy-Liacco, & Williams, 2009; Piedmont & Wilkins, 2013; Rose & Exline, 2012).

En este sentido, Ozer y Reise (1994) sostienen que asociar un constructo al FFM resulta equivalente a establecer la latitud y longitud de una determinada locación en el mapa del planeta Tierra.

A partir de esta premisa, Piedmont (2005) sugiere que continuar evaluando la religiosidad y espiritualidad sin localizarlas en el FFM solo puede compararse con la actitud de un geógrafo que reporta una nueva tierra, pero se rehúsa a localizarla en un mapa.

El modelo de los cinco factores

Distintos autores han observado que el FFM juega un rol importante en el estudio de la religiosidad y de la espiritualidad, dado que permite conocer su desarrollo y expresión a lo largo del ciclo vital, su importancia adaptativa y el modo en que se asocian a las diferencias individuales (Ashton & Lee, 2014; Chang et al., 2015; Piedmont, Ciarrocchi, et al., 2009; Piedmont & Wilkins, 2013; Rose & Exline, 2012; Saroglou & Jaspard, 2000).

Además, Piedmont (2005), señala que el FFM también provee un modo de asociar los constructos religiosos entre sí. Así, aquellas escalas de religiosidad o de espiritualidad que se relacionen de manera similar al FFM, deberían compartir mucho personológicamente, mientras que diferentes patrones correlacionales podrían indicar que las dos escalas tienen muy poco en común (Piedmont, 2005).

Desde esta perspectiva, distintos estudios han encontrado relaciones entre los constructos numinosos y el FFM en diferentes países como Australia (Browne, Pennycook, Goodwin, & McHenry, 2014), Austria (Schnell, 2012), Bélgica (Duriez & Soenens, 2006; Duriez, Soenens, & Beyers, 2004; Saroglou & Fiasse, 2003), Canadá (Browne et al., 2014; Taylor & MacDonald, 1999), España (Saroglou & Muñoz García, 2008), Eslovaquia (Gajdosova, Orosova, Janovska, & Benka, 2014; Halama, Martos, & Adamovová, 2010), Estados Unidos (Henningsgaard & Arnau, 2008; Rowatt & Kirkpatrick, 2002), Hungría (Halama et al., 2010), Irán (Aghababaei, 2013; Aguilar-Vafaie & Moghanloo, 2008; Mirsaleh, Rezai, Kivi, & Ghorbani, 2010; Salmanpour & Issazadegan, 2012), Inglaterra (Lewis, 1999), Noruega (Kaldestad, 1996) o Turquía (Dirilen-Gümüş, 2010), en diferentes religiones (Aghababaei, 2013; Aguilar-Vafaie & Moghanloo, 2008) y grupos etarios (Taylor & MacDonald, 1999).

Si bien la mayoría de los diseños son transversales, también es posible identificar distintos estudios longitudinales (Heaven & Ciarrochi, 2007; McCullough, Enders, Brion, & Jain, 2005; McCullough, Tsang, & Brion, 2003; Wink, Ciciolla, Dillon, & Tracy, 2007).

Además, siguiendo las recomendaciones de Saroglou, Pichon, Trompette, Verschueren y Dernelle (2005), diferentes autores han empleado la perspectiva del otro observador (Dillon, Wink, & Fay, 2003; Saroglou & Fiasse, 2003; Wink et al., 2007) y diseños experimentales (Ahmed, 2009; Ahmed & Salas, 2013).

En una temprana revisión del estado del arte, Koenig (1998) identifica distintos estudios pioneros en explorar las relaciones entre la religiosidad, la espiritualidad y las diferencias individuales.

Entre los primeros estudios se encuentra el trabajo de Costa, McCrae y Norris (1981), quienes concluyen que la religiosidad se encuentra inversamente asociada al neuroticismo y positivamente a la introversión.

Posteriormente, Koenig et al., (1990) encuentran que la religiosidad promueve un aumento en la estabilidad emocional a lo largo del tiempo. En un estudio meta-analítico que incluye 71 muestras de diferentes continentes como Asia, Europa y Oceanía, Saroglou (2010) identifica tres categorías generales a partir de las cuales es posible clasificar la multiplicidad de escalas empleadas para evaluar los constructos numinosos que estos estudios relacionan al FFM:

(1) la religiosidad, que define como el conjunto de creencias y prácticas vinculadas a lo trascendente legitimadas por un grupo o tradición,

(2) la espiritualidad, que caracteriza como el vínculo con una realidad trascendente, pero fuera del marco de las instituciones o tradiciones formales y

(3) el fundamentalismo religioso, que identifica a aquellas personas que presentan una visión dogmática de creencias, prácticas y actitudes ligadas a lo trascendente.

De acuerdo con el autor, las tres variables reflejan correlaciones significativas con responsabilidad y amabilidad, espiritualidad particularmente se asocia a extroversión, mientras que apertura se relaciona positivamente con espiritualidad, pero negativamente con fundamentalismo y no se asocia a la religiosidad.

En una revisión reciente, Koenig et al., (2012) han relevado numerosos estudios publicados desde el año 2000 que evalúan las relaciones entre los constructos numinosos y los rasgos de la personalidad.

Los autores identifican 54 estudios que encuentran asociaciones entre la religiosidad y el neuroticismo, de los cuales el 24% reportan una relación negativa, el 9% una relación positiva y el 61% ninguna asociación, 50 estudios que la asocian a la extraversión, de los cuales el 38% encuentra una relación positiva, el 6% una negativa y el 54% ninguna relación, 30 estudios que la asocian a la responsabilidad, de los cuales el 63% encuentra una relación positiva, 3% negativa y el 30% ninguna relación, 30 estudios que la asocian a la amabilidad, de los cuales el 87% se asocia positivamente, 0% negativamente y 7% ninguna asociación, y 26 estudios que la vinculan a la apertura, de los cuales el 42% encuentra una relación positiva, el 12% una relación negativa y 38% ninguna relación.

Siguiendo a Saroglou (2002), los autores sostienen que si se controla espiritualidad, es probable que la relación tienda a ser negativa (r= -.14).

Espiritualidad, religiosidad y apertura

Diferentes autores han explorado el vínculo entre la espiritualidad, la religiosidad y la apertura a la experiencia a partir de la teoría de los rasgos (Duriez et al., 2004; Saucier & Skrzypińska, 2006; Village, 2011). En líneas generales, la espiritualidad ha sido asociada a la mayoría de las facetas de la apertura (García & Saroglou, 2008; Koenig et al., 2012; Saroglou & Fiasse, 2003).

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