Alan C Tjeltveit
Biographic Data
| ID | 1320624 |
|---|---|
| NAME | Alan C Tjeltveit |
| GIVEN NAMES | Alan C |
| FAMILY NAME | Tjeltveit |
| SIGNATURE | TJELTVEIT A C |
| AFFILIATIONS | Muhlenberg College |
| VERIFIED | No |
| TOTAL WORKS | 9 |
| TOTAL CITATIONS | 5 |
| WORKS AS AUTHOR | 9 |
| WORKS AS EDITOR | 0 |
| FIRST PUBLICATION YEAR | 1989 |
| LATEST PUBLICATION YEAR | 2012 |
| H-INDEX | 1 |
Lost Opportunities, Partial Successes, and Key Questions
To shed light on some key perennial issues, I discuss several historical efforts to discern optimal understandings of human persons that take seriously both Christian faith and academic psychology. These include Gordon Allport's disguised integrative efforts; a 1924 book, An Elementary Christian Psychology; and Paul Meehl's 1958 integration book. I conclude that opportunities are lost: when seeking respectability becomes a primary motivator for C…
Psychology'S Love–Hate Relationship with Love
Christian psychologists’ contributions to understanding love of God and neighbor have fallen far short of their potential. A major reason, I argue, is psychologists’ love–hate relationship with love. Psychologists raise challenging questions about love (or some understandings of love), based on their (usually implicit) ethical intuitions (e.g., that telling battered women to love their abusers harms them). In addition, some understandings of love…
Psychology Returns to Love … of God and Neighbor-As-Self
A variety of methods are being employed to develop psychologies of the love of God and neighbor-as-self: standard psychological methods and theories, combining those with theology to contextualize love, using religious experience and convictions to formulate research questions and hypotheses, drawing on Christian psychologies of love that date back to Augustine, critiquing the conceptual, ethical, and metaphysical assumptions of contemporary psyc…
Implicit Virtues, Divergent Goods, Multiple Communities
Developing good theory about virtues and character requires facing a major obstacle: Many behavioral scientists, including scientific, humanistic, and postmodern, oppose the very idea of virtue. Careful examination of their narratives, ideologies, practices, and communities suggests, however, that each clearly has notions about praiseworthy human characteristics, that is, about virtues. Concepts of virtues and character within a variety of behavi…
Natural Moral Sense as Basis for Professional Ethics
Psychologists' neglect of the very important basis for professional ethics and other ethical dimensions of psychology can be overcome, in part, by Hathaway's (2001) proposal to ground ethics, not on certain foundations provided by reason, but on natural moral sense. Strengths of this approach are discussed, including a qualified ethical realism and attention to nature and embodied ethical practice. Problems include: the extent to which it is legi…
There is more to Ethics than Codes of Professional Ethics
Between Jerusalem and Athens
The Psychotherapist as Christian Ethicist
The ethical nature of human transformation in general and psychotherapy in particular means that therapists function as applied ethicists. Efforts to relate or integrate theology and therapy must therefore address ethical issues. Disciplines that might provide a basis for ethical positions–-science and ethics (including Christian ethics)–-are reviewed, along with the adequacy of the scientist-practitioner model to inform the ethical aspects of pr…
The Impossibility of a Psychology of the Christian Religion
Does theology have a legitimate role to play in the psychology of the Christian religion? Several strands of thought within scholarly disciplines which study religion say “Yes.” Those perspectives are reviewed and a particular theological perspective on the definition of the Christian religion is set forth. In light of that perspective, an argument for the appropriate limits of psychology's attempts to provide knowledge about the Christian religi…
There is more to Ethics than Codes of Professional Ethics
Implicit Virtues, Divergent Goods, Multiple Communities
Developing good theory about virtues and character requires facing a major obstacle: Many behavioral scientists, including scientific, humanistic, and postmodern, oppose the very idea of virtue. Careful examination of their narratives, ideologies, practices, and communities suggests, however, that each clearly has notions about praiseworthy human characteristics, that is, about virtues. Concepts of virtues and character within a variety of behavi…
The Impossibility of a Psychology of the Christian Religion
Does theology have a legitimate role to play in the psychology of the Christian religion? Several strands of thought within scholarly disciplines which study religion say “Yes.” Those perspectives are reviewed and a particular theological perspective on the definition of the Christian religion is set forth. In light of that perspective, an argument for the appropriate limits of psychology's attempts to provide knowledge about the Christian religi…
The Psychotherapist as Christian Ethicist
The ethical nature of human transformation in general and psychotherapy in particular means that therapists function as applied ethicists. Efforts to relate or integrate theology and therapy must therefore address ethical issues. Disciplines that might provide a basis for ethical positions–-science and ethics (including Christian ethics)–-are reviewed, along with the adequacy of the scientist-practitioner model to inform the ethical aspects of pr…
Between Jerusalem and Athens
There is more to Ethics than Codes of Professional Ethics
Natural Moral Sense as Basis for Professional Ethics
Psychologists' neglect of the very important basis for professional ethics and other ethical dimensions of psychology can be overcome, in part, by Hathaway's (2001) proposal to ground ethics, not on certain foundations provided by reason, but on natural moral sense. Strengths of this approach are discussed, including a qualified ethical realism and attention to nature and embodied ethical practice. Problems include: the extent to which it is legi…
Implicit Virtues, Divergent Goods, Multiple Communities
Developing good theory about virtues and character requires facing a major obstacle: Many behavioral scientists, including scientific, humanistic, and postmodern, oppose the very idea of virtue. Careful examination of their narratives, ideologies, practices, and communities suggests, however, that each clearly has notions about praiseworthy human characteristics, that is, about virtues. Concepts of virtues and character within a variety of behavi…
Psychology'S Love–Hate Relationship with Love
Christian psychologists’ contributions to understanding love of God and neighbor have fallen far short of their potential. A major reason, I argue, is psychologists’ love–hate relationship with love. Psychologists raise challenging questions about love (or some understandings of love), based on their (usually implicit) ethical intuitions (e.g., that telling battered women to love their abusers harms them). In addition, some understandings of love…
Psychology Returns to Love … of God and Neighbor-As-Self
A variety of methods are being employed to develop psychologies of the love of God and neighbor-as-self: standard psychological methods and theories, combining those with theology to contextualize love, using religious experience and convictions to formulate research questions and hypotheses, drawing on Christian psychologies of love that date back to Augustine, critiquing the conceptual, ethical, and metaphysical assumptions of contemporary psyc…
Lost Opportunities, Partial Successes, and Key Questions
To shed light on some key perennial issues, I discuss several historical efforts to discern optimal understandings of human persons that take seriously both Christian faith and academic psychology. These include Gordon Allport's disguised integrative efforts; a 1924 book, An Elementary Christian Psychology; and Paul Meehl's 1958 integration book. I conclude that opportunities are lost: when seeking respectability becomes a primary motivator for C…
Psychology (8 works) · Epistemology (6 works) · Philosophy (6 works) · Sociology (6 works) · Religion, Spirituality, and Psychology (5 works) · Biblical Studies and Interpretation (4 works) · Social Psychology (4 works) · Engineering ethics (3 works) · Environmental ethics (2 works) · Ethics in medical practice (2 works)