Narrow Results

Using data from 52 countries in Wave 5 of the World Value Survey conducted during 2004 and 2008, we test two alternative approaches in spirituality measures. The first is based on the more traditional understanding that spirituality is associated with meanings, God, prayers/meditation and formal religions. The second is based on the common spiritual teachings of all the major religions that are summarized by the LIFE (Love, Insight or Wisdom, Fortitude and Engagement) framework proposed by Ho, LS (2014). Psychology and Economics of Happiness: Love, Life and Positive Living. Oxford: Routledge. It was found that this alternative approach, which focuses on the spiritual teachings rather than theology, offers better explanatory power for Total Life Satisfaction (TLS). An interesting finding is that under this specification the coefficient on meaning turned negative, suggesting that those whose lives are weak in Love, Insight, Fortitude and Engagement have yet to find meaning and are less happy. Through a series of stepwise regressions, we conclude that more spiritual people are indeed happier (H1); that religious people indeed tend to be happier mainly because religious people tend to be more spiritual (H2); that the essence of spirituality and meaning lies in Love, Insight, Fortitude and Engagement (H3). These virtues are all grounded on transcending the narrow self and on a “reverence for Life” as propounded by Schweitzer. Finally, religious attendance does promote happiness. The effect is small but stable and statistically significant. It may have to do with the social network this offers (H4).

This paper examines the usage of English terms related to the important religious concepts of “spirituality” and “secularism” in and around modern India, employing the simple DH (Digital Humanities) approach of “counting.” The seemingly opposite terms “spirituality” and “secularism” are both essential key notions for the religiosity of the modern world and India, particularly. Like opposite sides of the same coin, they form a conceptual pair that expresses modern universalism and have functioned to mediate and bridge differences in culture and values. Despite the importance, however, scholars have yet to examine how and when the terms themselves have been used thoroughly. This paper explores the usage of these terms in some English-language texts in and around modern India, focusing on the changes in the frequency of their use in the online databases of the Complete Works of Swami Vivekananda and the Times of India. These examinations show that these English words were used in more unique and active ways in India than is often assumed. The modern use of these terms was not necessarily due to Western influence but was, at least partly, developed by modern Indians. In some cases, the Indian usage may have even preceded and influenced the new appearance of these terms in the West. This paper suggests that what we perceive as “modern” is at least partly the product of the agency and participation of the non-Western world, including India.