The article analyses theoretical approaches to religious motivation. It starts by identifying four core theoretical perspectives: self- determination theory, expectancy theory, sacralization theory, and religion-as-a-quest theory. In the self-determination approach, studies show the relationship between the level of religiosity, psychological well-being, and various psychological characteristics. The expectancy theory considers motivation as an assessment of achieving desired outcomes, depending on somebody's opportunities and various situations. According to the concept of sacralization, particularly any target can be devoted to something spiritual, and thus religious motivation is not something special. Religion-as-a- quest theory considers religion as an attempt to answer important existential questions, refecting the search for meaning. Overall, the psychology of motivation helps to understand many personal and socio-cultural processes connected with religion.

Key words: psychological studies of religion, religious motivation, self-determination theory, sacralization, expectancy theory, religion as a quest.

The psychology of religiosity is currently a fairly well-developed field in foreign psychology. In the specialized "International Journal for the Psychology of Religion" (International Journal for the Psychology of Religion), about seventy articles are published annually, in the periodical "Personality and Social Psychology".-

Yasin M. Psychological studies of religious motivation / / State, religion, Church in Russia and abroad. 2016. N4. pp. 51-67.

Yasin, Miroslav (2016) "Psychological Studies of Religious Motivation", Gosudarstvo, religiia, tserkov' v Rossii i za rubezhom 34(4): 51-67.

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The Journal of Personality and Social Psychology published five articles on the psychology of religion in 2014-2015. However, psychologists in Russia do not often choose the topic of religiosity. In the "Psychological Journal" for the last two years (2014-2015), only one thematic article was published. In Russian science, there are no specialized journals devoted specifically to the psychology of religion.

The main goal of the psychology of religious motivation can be roughly described as the search for an answer to the question: does religious motivation have a specific nature and how do the general rules of motivation work in religious life? General theoretical concepts have inspired a number of clarifying studies, for example: the dependence of subjective well-being on intrinsic motivation1, the study of reactive motivation and extremism 2. Motivational processes specific only to religiosity, such as search motivation for religion 3, delayed motivation and posthumous reward 4, allow new information to be introduced into general psychological theories.

We have grouped the concepts of religious motivation into four groups based on the structural and genetic principle. This division is largely determined by the fact that authors often refer to each other's work, broader theories of motivation, and the psychology of religion when presenting their views. However, they do have common ground: self-determination theory and search theory have conducted research linking religiosity to cognitive style. Both the theory of sacralization and the theory of expectation ultimately link motives to values.

1. O'Connor, B.P., Vallerand, R.J. (1990) "Religious Motivation in the Elderly: A French-Canadian Replication and an Extension", Journal of Social Psychology 130: 53-59; Neyrinck, B., Vansteenkiste, M., Lens, W., Soenens, B. (2010) "Updating Allport's and Batson's Framework of Religious Orientations: A Reevaluation from the Perspective of Self-Determination Theory and Wulff's Social Cognitive Model", Journal for the Scientifc Study of Religion 49(3): 425-438.

2. McGregor, I., Nash, K., Prentice, M. (2010) "Reactive Approach Motivation (RAM) for Religion", Journal of Personality and Social Psychology 99(1): 148-61.

3. Batson, C.D., Raynor-Prince, L. (1983) "Religious Orientation and Complexity of Thought About Existential Concern", Journal for the Scientifc Study of Religion 22: 38-50.

4. Dowson, M. (2005) "Metaphysical Motivation: an Expectancy-Value Perspective on Why Religious Beliefs Motivate", in M.L. Maehr, St.A. Karabenick (eds) Motivation and Religion. Series Advances in Motivation and Acheivement, Vol. 14, pp. 11-35. Elsevier.

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Theory of self-determination

The first significant work dealing with the topic of religious motivation belongs to Allport, who in the 50s of the XX century expressed his views in the book "The Individual and his Religion" (The Individual and His Religion)5. He suggested distinguishing between mature religiosity, which relies on an internal motivational source, and immature religiosity, which exists due to external support: church attendance, support of the religious community, confirmation of the significance of religious faith by other people. By 1959, Allport had finally formulated the concepts of external and internal religiosity.6 External religiosity, according to Allport, consists in following fixed rules and performing rituals, while internal religiosity is aimed at satisfying the inner need for contact with the transcendent.

Researchers have also found common ground between Allport's concept of two motivational types and Deci and Rhine's theory of self-determination. Nyrink and Lens8 experimentally showed that Allport's internal religiosity corresponds to what is called motivation-identification in the Deci and Rhine system.

Deci and Rain distinguish two types of motivation: internal and external. We deal with internal motivation when an action is determined by our own desire, interest, or the prospect of getting pleasure. Needs alone cannot explain the mechanisms of intrinsic motivation 9. Extrinsic motivation is guided by social expectations, the promise of reward, or the threat of punishment 10. External

5. Allport, G.W. (1950) The Individual and His Religion. New York: McMillan.

6. Allport, G.W. (1959) The Nature of Prejudice, p. 137. Cambridge, MA: Perseus Books.

7. Neyrinck, B., Vansteenkiste, M., Lens, W., Duriez, B., Hutsebaut, D. (2006) "Cognitive, Affective and Behavioral Correlates of Internalization of Regulations for Religious Activities", Motivation And Emotion 30(4): 321-332.

8. Neyrinck, B., Lens, W., Vansteenkiste, M. (2005) "Goals and Regulations of Religiosity: A Motivational Analysis, in M.L. Maeh, S. Karabenick (eds) Advances in Motivation and Achievement, Vol. 14: Motivation and Religion, pp. 77-106. Oxford, UK: Elsevier.

9. Deci, E.L., Ryan, R.M. (1980) "The Empirical Exploration of Intrinsic Motivational Processes", in L. Berkowitz (ed.) Advances in Experimental Social Psychology, Vol. 13, pp. 39-80. New York: Academic.

10. Ryan, R.M., Deci, E.L. (2000) "Self-Determination Theory and the Facilitation of Intrinsic Motivation, Social Development, and Well-Being", American Psychologist 55: 68-78.

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motivation can be internalized, embedded in the structure of self-determination, but with varying degrees of success. 11 Rain and Deci suggested that internal and successfully internalized religiosity are positively associated with subjective feelings of well-being. But motivation not included in the personality structure is positively associated with depression and anxiety 12.

This position explains why religiosity itself does not lead to a sense of well-being, which was revealed in a number of studies. 13 The theory of self-determination has generated a whole stream of empirical research and has repeatedly proved its practicality. Many works are devoted to the relationship of external and internal motivation with various psychological traits and external conditions. Based on the theory of self-determination, O'Connor and Vallerand14 showed that the degree of integration of religiosity can predict the feeling of well-being, life satisfaction, self-realization of the individual and self-esteem in general. Nyrink and colleagues 15 suggested clarifying whether Allport's classification of religiosity really corresponds to a system of self-determination. They showed that internal motivation and internal religiosity correspond to each other, but external religiosity is not always associated with external motivation. An outwardly religious person can be internally motivated, but does not necessarily have to experience external pressure.

According to later refinements of the theory of self-determination, 16 there are four levels of motives according to the degree of their integration.-

11. Deci, E.L., Ryan, R.M. (2000). "The "What" and "Why" of Goal Pursuits: Human Needs and the Self-Determination of Behavior", Psychological Inquiry 11: 227-268.

12. Ryan, R.M., Deci, E.L. "Self-Determination Theory and the Facilitation of Intrinsic Motivation, Social Development, and Well-Being".

13. Loewenthal, K.M. (1995) Mental Health and Religion. London: Chapman & Hall; Park, C., Cohen, L.H., Herb, L. (1990) "Intrinsic Religiousness and Religious Coping as Life Stress Moderators for Catholics versus Protestants", Journal of Personality and Social Psychology 59: 562-574; Chan, C.S., Rhodes, J.E., Perez, J.E. (2012) "A Prospective Study of Religiousness and Psychological Distress Among Female Survivors of Hurricanes Katrina and Rita", American Journal of Community Psychology 49: 168-181.

14. O'Connor, B.P., Vallerand, R.J. "Religious Motivation in the Elderly: A French-Canadian Replication and an Extension".

15. Neyrinck, B., Vansteenkiste, M., Lens, W., Soenens, B. "Updating Allport's and Batson's Framework of Religious Orientations: A Reevaluation from the Perspective of Self-Determination Theory and Wulff's Social Cognitive Model".

16. Ryan, R.M., Rigby, S., King, K. (1993) "Two Types of Religious Internalization and Their Relations to Religious Orientations and Mental Health", Journal of Personality and Social Psychology 65: 586-596.

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features in the personality structure. Internal motives are the most integrated, their source is the person himself. External personal motives are those that come from outside, but are consciously accepted by the individual as desirable and necessary. External social motives-adopted by the individual to gain the approval of others. Completely external motives are perceived by the individual as external pressure, violence. Internalization is the most important mechanism that ensures the integrity of the individual, on the one hand, and harmonious interaction with society, on the other 17.

Studies of the very process of internalization of religiosity were conducted on various samples under the supervision of Assor. Using the example of Israeli Jews, Assor and colleagues 18 showed that deeper internalization occurs when an open interpretation of religion is accepted in the process of upbringing and religious education and broad views are welcomed. Education in which adults accept the child's position, recognize his critical view of things, support self-determination, while demonstrating an example of their own faith, helps children learn religious norms without internal conflict. The path of critical reflection helps to integrate religion into the personality structure in a harmonious way 19. In our opinion, the conclusions of Assor and colleagues helped to introduce important amendments to the concept of the confrontation between faith and reason, which came to psychology from philosophy, but was not tested in practice.

Wolf's and Hatsbout's ideas about symbolic and literal religiosity are in tune. Literal religiosity implies a literal reading of religious sources and an uncritical perception of them based on pure faith. Symbolic religiosity implies a creative understanding of the proposed information 20. The second way leads to more op-

17. Ryan, R.M., Connell, J.P., Deci, E.L. (1985). "A Motivational Analysis of Self Determination and Self-Regulation in Education", in C. Ames, R.E. Ames (eds) Research on Motivation in Education: The Classroom Milieu, pp. 13-51. New York: Academic.

18. Assor, A., Cohen-Malayev, M., Kaplan, A., Friedman, D. (2005) "Choosing to Stay Religious in a Modern World: Socialization and Exploration Processes Leading to an Integrated Internalization of Religion Among Israeli Jewish Youth", Motivation and Religion 14: 105-150.

19. Assor, A., Kaplan, H., Roth, G. (2002) "Choice is Good, but Relevance is Excellent: Auton omy-Enhancing and Suppressing Teacher Behaviours Predicting Students' Engagement in Schoolwork", British Journal of Educational Psychology 72: 261-278.

20. Wulff, D.M. (1991) Psychology of Religion: Classic and Contemporary Views. New York: Wiley.

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ganichnom acceptance of religion in the structure of personal views and values. And the experimental data of McGregor, Nash, and Prentice 21 led to the conclusion that literal faith, combined with frustration and anxiety, can lead to religious radicalism and even extremism as defense mechanisms. Literalists are comfortable being in an environment that shares their views. An unsubstantiated, shaky belief made up of memorized statements has no defense other than a stubborn denial. Meaningful adherence to religion not only does not contradict faith as its basis, but also leads to a more harmonious, calm and confident acceptance of it.

Religion as a search engine

Batson suggested introducing the concept of searchable religious orientation 22. He defines this concept through a person's focus on revealing existential questions, readiness to face new knowledge, openness to new information and experience. Search-based religiosity fills a gap in Allport's theory and is in very good agreement with the results of empirical work by Assor, McGregor, and O'Connor.

Together, Ventis and Batson [23] showed that people who are in an existential search are more likely to think integratively. Search orientation is inversely proportional to "inertia": dogmatism, authoritarianism, religious literalism. The authors argue that search-based religiosity can be traced back to creative pursuits, and religious revelations along the way are similar to artistic inspiration. The dynamics in both cases are similar, and the cognitive process goes through several stages in succession: the preparation stage, the incubation stage, the insight stage, and the verification stage. Religious experiences lead to cognitive restructuring in the process of finding answers to ec-

21. McGregor, I., Nash, K., Prentice, M. "Reactive Approach Motivation (RAM) for Religion".

22. Batson, C.D., Raynor-Prince, L., (1983) "Religious Orientation and Complexity of Thought About Existential Concern", Journal for the Scientifc Study of Religion 22: 38-50.

23. Batson, C.D., Ventis, W.L., (1982) The Religious Experience: A Social-Psychological Perspective. New York, NY: Oxford University Press.

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existential issues. Religious search, in fact, is a creative process that allows the individual to find a special approach to life phenomena.

The idea of meaningful faith was further developed in Hood's works. He identified two important motivational components of religion : the need for meaning and the need for control. Religiosity serves the purpose of satisfying the need for meaning, coherence, order, and integration, notes Hood 24. Batson's search orientation serves this purpose most accurately - a person consciously comes to religion in the process of searching for answers to existential questions. The need for control is contrasted with the need to find meaning - a person does not seek to understand, but uses ready-made solutions for complacency.

Saroglow 25 tried to test in practice how search orientation is related to cognitive openness. The latter is understood as the ability to perceive a variety of new information, possibly including contradictory ones, the ability to integrate opposing points of view and find compromises. 26 Saroglow suggested that religious people may be interested in different things, even those that contradict their religious beliefs, but, ultimately, they will be assimilated and subordinate to the leading ones "dogmatic " beliefs. Believers may be well versed in some topics that do not fit into the religious picture of the world, but they are interested in them in order to consistently challenge them and build arguments in favor of their beliefs.

Saroglow believes that there are two levels of dogmatism in religion. At the first level, a certain central idea is distinguished, which is isolated from information that goes beyond the religious concept. In the second stage, this central idea subordinates other opinions and views to itself.27 Saroglow concludes that religiosity is associated with the desire for closeness, mainly in the case of traditional religiosity. But when separately

24. Hood, R.W., Jr, Spilka, B., Hunsberger, B., Gorsuch, R. (1996) The Psychology of Religion: An Empirical Approach. New York: Guilford Press.

25. Saroglou, V. (2002) "Beyond Dogmatism: the Need for Closure as Related to Religion", Mental Health, Religion & Culture 5(2): 183-193.

26. Kruglanski, A.W., Webster, D.M., (1996) "Motivated Closing of the Mind: "Seizing" and "Freezing", Psychological Review 103(2): 263-283.

27. Ibid.

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The factor of emotional and spiritual religiosity is highlighted, and we see a clear link between religiosity and the desire for openness. Being closed to external ideas is necessary to avoid confusion and ambiguity. Saroglow argues that this is why the early Christian religion highly valued self-control and rejected daydreaming and gaiety.28
Таким образом, альтернативные мнения оказываются не изолированными, а связанными с верованиями человека. Но такая интеграция происходит только в случаях когнитивной открытости и желания понять новые факты. При когнитивной закрытости человек отрицает новые факты, дабы избежать когнитивного диссонанса.

Теория ожиданий

According to Vroom's theory of expectations 29, motivation is based on an assessment of the probability of achieving a goal and receiving the desired reward. The more significant the goal and the reward for achieving it, the stronger the motivation becomes. This theory is often used in explanations of industrial motivation, but it was not immediately decided to apply it to religious goals.

Religious belief is a very powerful motivator, Dawson points out.30 Faith motivates individuals and entire nations, wars are waged and peace is made in the name of faith, people sacrifice themselves or kill others, argue and agree, love and hate. The explanation for this power of religious belief is to be found in the theory of expectations.

A close connection between motivation and religion is possible due to the fact that religion sets "high goals", values of the highest order, and also offers highly effective means to achieve what you want, that is, it promises a high probability of success, notes M. Dawson. High goal and high probability of achieving it

28. Saroglou, V. (2002) "Religion and Sense of Humor: An a priori Incompatibility? Theoretical Considerations from a Psychological Perspective", Humor: International Journal of Humor Research 15: 191-214.

29. Suciu, L.E., Mortan, M., Lazar, L., (2013) "Vroom's Expectancy Theory. An Empirical Study: Civil Servant's Formance Appraisal Infuencing Expectancy", Transylvanian Review of Administrative Sciences 39(9): 180-200.

30. Dowson, M. "Metaphysical Motivation: an Expectancy-Value Perspective on Why Religious Beliefs Motivate".

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they provide a high level of motivation. However, his explanations are interpretative and have not been tested experimentally.

The concept of delayed motivation introduced by Raynor and Rubin also turned out to be applicable to the explanation of religious motivation. Religions often promise very remote results, such as the attainment of paradise or nirvana after death.31 Religion not only offers a delayed result, but also creates a construct in the present that sets out the necessary prerequisites for future achievements. The high value of future rewards refocuses the individual from short-term goals to more significant future ones, thereby reorganizing the approach to value-motivational orientations.

A person's psychological sense of the target's proximity or remoteness may differ significantly from objective facts, Dawson notes. A person may well perceive a delayed goal as near, and a distant future-as if it is about to come. Actions in the present will be directed at a distant goal, and they can be very intense, because delayed goals require a lot of effort. According to Dawson, this may well explain religious motivation, in which the distance of the goal in time leads to active actions in the present.

As follows from Atkinson's concept, the pleasure expected from obtaining a result is calculated by the individual. In many cases, these "calculations" occur unconsciously. Anticipating a positive outcome and having meaningful value, people intensify their efforts to achieve the result 32. Dawson notes that additional factors such as external circumstances, support from significant others, self-image, and self-esteem also lead to enjoyment. Beliefs are the starting point, after which, when faced with real situations, a person weighs the probability of achieving what they want and as a result receives a motivation system that guides their actions.

This model allows us to understand not only why faith is a rather strong motivator, but also explains psychoanalysis.-

31. Ibid.

32. Atkinson, J.W. (1957/1983) "Motivational Determinants of Risk Taking Behavior", in J. Atkinson (ed.) Personality, Motivation, and Action: Selected Papers, pp. 101-119. New York: Praeger.

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the logical significance of such facts of religious life as: understanding of religious doctrine, the degree of "immersion" in religion, support for the religious community, individual crises.

Dawson believes that the power of religious motivation is provided by the following components: a) a high reward is promised-this is paradise or nirvana; b) a behavior model is indicated that will lead to these results; c) processes and mechanisms are described that may be difficult to perform, but will definitely lead the believer to the result. At the same time, he identifies both positive motivation (achievement) and negative (avoidance), which are present in all the five world religions he examined.

The motivational system is closely linked to values. Depending on the values, certain motivators can work or leave a person indifferent. Triandis 33 showed that a person's perceptions and beliefs will determine which values will become more significant for the individual, and how he will assess the probability of achieving the result. The value sphere provides the key to a more complete understanding of motivation from the perspective of expectation theory 34. Key values can activate the entire network of associations and affect other values associated with them. If the value is activated, the person begins to see more clearly those aspects that are associated with this value, notes Featherland. Current values determine how we evaluate goals and means, and how we treat the results obtained. The entire structure of the motivational process and the type of "motivational equation" of the theory of expectation depend on subjective ideas.

33. Triandis, H.C. (1979) "Values, Attitudes, and Interpersonal Behavior", in H.E. Howe, Jr. & M.M. Page (eds) Nebraska Symposium on Motivation, 1979, pp. 195-259. NE: University of Nebraska Press.

34. Feather, N.T. (2005) "Values, Religion, and Motivation", Motivation and Religion 14: 35-74; Feather, N.T. (1990) "Bridging the Gap Between Values and Actions: Recent Applications of the Expectancy-Value Model", in R.M. Sorrentino, E.T. Higgins (eds) Handbook of Motivation and Cognition: Foundations of Social Behavior, pp. 151-192. New York: Guilford.

35. Feather, N.T. (1999) Values, Achievement, and Justice: Studies in the Psychology of Deservingness. New York: Kluwer Academic, Plenum Press; Feather, N.T. (1996) "Reactions to Penalties for an Offense in Relation to Authoritarianism, Values, Perceived Responsibility, Perceived Seriousness, and Deservingness", Journal of Personality and Social Psychology 71: 571-587.

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Theory of sacralization

A number of authors believe that religious and spiritual goals are clearly defined by their content. The only motivation that can be considered religious is to connect with Higher Forces or gain knowledge about them.36 But there is another point of view: proponents of the theory of sacralization argue that any goal can be religious or spiritual, regardless of its content, if it is dedicated to spiritual development. To do this, it is enough for a person to make an internal decision to achieve this goal in the name of a certain spiritual principle. A person can put a personal spiritual meaning into a goal that looks quite secular to an outsider. This concept has a much broader understanding of the issue of religious motivation, including a wide range of everyday goals.

Mahoney and Parchment 38 revealed: a high degree of sacralization of aspirations is associated with a positive correlation with an increase in the share of spiritual goals among the total number of them, and such characteristics as high significance of the goals themselves, purposefulness, involvement, social support, and internal locus of control. They also associate sacralization with an increased sense of content and meaningfulness of goals. There was no association between sacralization and overall life satisfaction.

Ticks and Fraser 39 believe that many mundane activities and everyday goals can be motivated by spiritual causes. Religious motivation is the link between religiosity and mental health. According to the received data

36. Emmons, R.A. (1999). The Psychology of Ultimate Concerns: Motivation and Spirituality in Personality. New York: Guilford Press.

37. Mahoney, A., Pargament, K.I., Murray-Swank, A., Murray-Swank, N. (2003) "Religion and the Sanctifcation of Family Relationships", Review of Religious Research 40: 220- 236; Martos, T., Kezdy, A., Horvath-Szabo, K. (2011) "Religious Motivations for Everyday Goals: Their Religious Context and Potential Consequences", Motivation and Emotion 35: 75-88.

38. Mahoney, A., Pargament, K.I., Cole, B., Jewell, T., Magyar, G.M., Tarakeshwar, N., et al. (2005) "A Higher Purpose: The Sanctifcation of Strivings in a Community Sample", International Journal for the Psychology of Religion 15: 239-262.

39. Tix, A.P., Frazier, P.A. (2005) "Mediation and Moderation of the Relationship Between Intrinsic Religiousness and Mental Health", Personality and Social Psychology Bulletin 31: 295-306.

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For example, religious goals significantly reduce hostility, and religiosity in general has a positive impact on a person's life.

In the key of the theory of sacralization, Rice developed his concept. His motivational model assumes that the end goals correspond to the values of 40. Everything that a person does ultimately leads him to several main goals-values. If you consistently ask a person the question " why?" as for its intermediate goals, sooner or later any chain of motives will lead us to one of the basic motives. Ultimate motives, according to Rice, correspond to what self-determination theory calls intrinsic motives. He clearly distinguished between incentives and motives. Motives are the result of a person's personal desires and aspirations. Rice considered that there were sixteen such motives to be distinguished.

Rice conducted research in the United States and Canada to find out what motivations are most common among believers.41 He used a test developed by him and Haverkamp, consisting of a series of questions divided into sixteen topics.42 The sample included Catholics, Baptists, Methodists, and Presbyterians. It turned out that all four samples of believers did not differ too much from each other, and dividing the sample into male and female ones also did not give significant differences. Religious people gave similar answers to the test questions.

Religious people, in comparison with the control group, have a lower desire for independence. Moreover, the higher the level of religion, the lower the desire for independence. But the desire for power was not lower. The religious part of the sample had higher values of honor. Their vindictiveness and aggressiveness were low. And the significance of family values turned out to be high in religious people, even with varying degrees of religiosity, this group of values scored higher than in the control group. The desire for order was also high. The more religious the subjects were, the more religious they were.

40. Reiss, S. (2004) "Multifaceted Multifaceted Nature of Intrinsic Motivation. The Theory of 16 Basic Desires", Review of general psychology 8(3): 180.

41. Reiss, S. (2000) "Why People Turn to Religion: A Motivational Analysis", Journal for the Scientifc Study of Religion 39: 47-52.

42. Reiss, S., Havercamp S.H. (1998) "Toward a Comprehensive Assessment of Functional Motivation: Factor Structure of the Reiss Profles", Psychological Assessment 10: 97-106.

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they valued romantic relationships less, and especially low scores were given to statements in the test that had a sexual connotation.

One of the most important discoveries the author called the connection of religiosity with a low desire for independence. Experimental data have shown this not only in Rice's study, but Haverkamp obtained similar data in a sample of Protestant seminarians several years earlier. 43 The desire for independence can be seen as a continuum between two extremes: complete autonomy and absolute dependence. According to Rice, human motivation is designed in such a way as to seek a balance between these two values. Independent-minded people are more attracted to the feeling of independence, while people who are prone to codependency prefer the opposite pole of this scale.

These specific mental characteristics are consistent with religious writings that seek to reduce the ego's psychological independence and subordinate it to the divine will, Rice points out.44 For example, in Buddhism, the ultimate goal is to deconstruct the personal component and dissolve into nirvana. Christianity proclaims the priority of the divine will and the subordinate position of man.

The desire for power among believers in Rice's study was average. The author has experimentally shown that two values - power and independence-are autonomous relative to each other. This trend explains why believers value loyalty to their parents, their community, religion, and traditions so much. Through reverence and acceptance of tradition, Rice links the motivations of power to family values. The study found that religious people tend to place higher values on family values than non-religious people. However, according to Haverkamp, this rule has an exception: the motivation for family life is quite low among seminarians seeking to become Catholic priests. There is a perfectly logical justification for this - they are not allowed to marry for any other reason.-

43. Havercamp, S., Reiss, S. (2003) "A Comprehensive Assessment of Human Strivings: Test-Retest Reliability and Validity of the Reiss Profle", Journal of Personality Assessment 81 (1): 123-132.

44. Reiss, S. "Multifaceted Multifaceted Nature of Intrinsic Motivation. The Theory of 16 Basic Desires", p. 189.

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driving children 45. But you can also look at this situation from another angle: those who value the family less are more likely to seek to become Catholic priests than those people for whom family values are very high. Rice admits a similar motivational-value bi-directionality, he always points out the probability of both ways-the choice of a lifestyle influenced by values and the choice of final motives in accordance with the preferred lifestyle.

Rice's method takes into account external manifestations - a person's behavior in a number of situations. It does not affect personal traits. For example, religious people can be just as aggressive by nature as non-religious people. But they will try to restrain aggression under the influence of their own values. Motivation here acts as a factor shaping behavior. Also, his method largely reflects the desired behavior of a person, but not the real one.

Conclusion

A fairly large stream of works on religious motivation can be divided into several conceptual areas that are somewhat independent and complement each other in some ways. We have divided them into four major blocks, according to the key motivation model used in them. These are the theories of self-determination, expectation, search activity, and sacralization.

Most of the research is in the predictive field of Deci-Rhine self-determination theory. There is a link between the type of motivation and personal characteristics, such as critical thinking, self-esteem, life satisfaction, and social factors, such as religious traditions or the family upbringing model. Religiosity itself does not lead to an increase in subjective well-being, as some authors have suggested. Only an internal and deeply integrated spiritual motivation leads to an improvement in psychological well-being. On the contrary, if a person is not able to fully accept religious principles, there may be an internal conflict that leads to anxiety.

45. Havercamp, S., Reiss, S. (2003) "A Comprehensive Assessment of Human Strivings: Test-Retest Reliability and Validity of the Reiss Profle".

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Expectations theory explains how and for what reason long-term religious goals affect the power of motivation. The world's religions are almost universal in their promises of future great rewards - the kingdom of heaven or favorable conditions in subsequent incarnations. In the theory of expectation, an important explanatory principle is introduced that makes "motivational equations" solvable in the problem field of religiosity. This is an introduction to explaining the concept of time-delayed "great rewards".

The theory of search activity suggests explaining religiosity through just one factor-the search for the meaning of life. But it is in the field of this theory that important empirical studies of literal and symbolic faith have been made. Research on religious motivation remains one of the promising areas of research that can make a worthy contribution to the development of fundamental psychological theories. Faith and reason are not extreme points on the same continuum; reason can support faith. With a critical understanding of religious teaching, we get a stronger faith, and a person who reacts more calmly in the event of a collision with opposite points of view. Religious literalism and fanaticism are more common for those who memorize religious rules without thinking about them.

The theory of sacralization asserts that any goal can become spiritual if it is understood by the individual as serving God. The range of possible religious motivations is expanding. This approach makes it possible to see what motivations and goals are more characteristic of religious people.

Bibliography / References

Allport, G.W. (1950) The Individual and His Religion. New York: McMillan.

Allport, G.W. (1959) The Nature of Prejudice. Cambridge, MA. Perseus Books.

Assor, A., Cohen-Malayev, M., Kaplan, A., Friedman, D. (2005) "Choosing to Stay Religious in a Modern World: Socialization and Exploration Processes Leading to an Integrated Internalization of Religion Among Israeli Jewish Youth", Motivation and Religion 14: 105-150.

Assor, A., Kaplan, H., Roth, G. (2002) "Choice is Good, but Relevance is Excellent: Autonomy-Enhancing and Suppressing Teacher Behaviours Predicting Students' Engagement in Schoolwork", British Journal of Educational Psychology 72: 261-278.

Atkinson, J.W. (1957/1983) "Motivational Determinants of Risk Taking Behavior", in J. Atkinson (ed.) Personality, Motivation, and Action: Selected Papers, pp. 101-119. New York: Praeger.

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