Głaz Stanisław
Jesuit Academy Ignatianum in Krakow, ul. Kopernika 26, 31-501, Kraków, Poland,
J Relig Health. 2015 Jun;54(3):1052-67. doi: 10.1007/s10943-014-9884-5.
The aims of the research I embarked on were: (a) to show the preference of terminal values in personal and in social character, as well to determine the level of religious experience--God's presence and God's absence, in groups of young people characterized by a high and low level of empathy and (b) to show the relation between terminal values in personal and in social character and religious experience: God's presence and God's absence, in groups of young people with a high and low level of empathy. In the research, the following methods were applied: The Scale of Religious Experience by Głaz-in order to define the level of religious experience: God's presence and God's absence, and Mehrabian and Epstein's Questionnaire Measure of Emotional Empathy-in order to define the level of empathy. In order to show the terminal values preference amongst young people, the Rokeach Value Survey was applied. The research was carried out in Kraków amongst 200 university students. The research has shown that students with a high level of empathy reveal a higher level of experience of God's presence than the people with a low level of it. University students with a high level of empathy amongst terminal values prefer most two values in personal character, that is wisdom and pleasure, and one in social character-family security. Similarly, students with a low level of empathy prefer most also two values in personal character, that is pleasure and freedom, and one in social character-family security. In the group of people with a high level of empathy, it is value in personal character-a sense of accomplishment-that contribute more to explaining the variance of religious experience of God's presence, and in group of people with a low level of empathy, it is social value-social recognition. Whereas in the group of people with a high level of empathy it is value in social character-equality-that contribute more to explaining the variance of religious experience of God's absence, and in group of people with a low level of empathy, it is personal value-salvation.
（a）展现个人和社会性格中终极价值观的偏好，并确定宗教体验的程度——上帝存在和上帝不存在的情况，对象是具有高同理心水平和低同理心水平的青年群体；（b）展现个人和社会性格中的终极价值观与宗教体验——上帝存在和上帝不存在的情况——之间的关系，对象是具有高同理心水平和低同理心水平的青年群体。在该研究中，采用了以下方法：使用格拉兹宗教体验量表来界定宗教体验的程度——上帝存在和上帝不存在的情况，以及使用梅拉比安和爱泼斯坦的情绪同理心问卷测量法来界定同理心水平。为了展现青年群体中终极价值观的偏好，采用了罗克奇价值观调查问卷。该研究在克拉科夫对200名大学生进行。研究表明，高同理心水平的学生比低同理心水平的学生展现出更高程度的上帝存在体验。在终极价值观方面，高同理心水平的大学生在个人性格中最喜欢的两个价值观是智慧和愉悦，在社会性格中是家庭安全。同样，低同理心水平的学生在个人性格中最喜欢的也是两个价值观，即愉悦和自由，在社会性格中是家庭安全。在高同理心水平的人群中，对上帝存在的宗教体验差异解释贡献更大的是个人性格中的价值观——成就感，而在低同理心水平的人群中，则是社会价值观——社会认可。而在高同理心水平的人群中，对上帝不存在的宗教体验差异解释贡献更大的是社会性格中的价值观——平等，在低同理心水平的人群中，则是个人价值观——救赎。
