California State College at Los Angeles
Which school did Ralph W. Hood go to from 1964 to 1966?
Ralph W . Hood Ralph Wilbur Hood Jr . ( born 1942 ) is an American psychologist . He serves as Leroy A . Martin Distinguished Professor of Religious Studies at the University of Tennessee at Chattanooga , where he specializes in the psychology of religion . Life and career . Hood was born on July 12 , 1942 , in Denver , Colorado . He married his wife , Betsy , in 1960 . Hood received his Bachelor of Science degree at University of California , Los Angeles ( 1964 ) , a Master of Science degree at California State College at Los Angeles ( 1966 ) , and a Doctor of Philosophy degree at University of Nevada , Reno ( 1968 ) . Hood is a former editor of the Journal for the Scientific Study of Religion ( 1995–1999 ) , and has been coeditor of The International Journal for the Psychology of Religion ( 1992–1995 ) and Archiv für Religionpsychologie ( 2005– ) . Since 2014 he has been a member of the advisory board of Open Theology . Hood was named a fellow of division 36 of the American Psychological Association ( APA ) in 1980 and served as its president in 1992 . He was awarded the Mentor Award by the division in 1996 . Hood received the William James Award from the APA in 1995 for sustained and distinguished research in the psychology of religion . He was named a fellow of the Society for the Scientific Study of Religion in 1994 and was awarded the societys Distinguished Service Award in 2000 . Research topics . Hoods mysticism scale ( M-scale ) , based on Walter Staces distinction between introverted and extroverted mysticism , was developed in the 1970s , and is a well-known research instrument for mystical experiences . Hood is also well-known for studying snake handling churches in the Appalachian Mountains . In 2008 , he co-authored a highly-cited book with W . Paul Williamson covering this area of research in-depth . Criticism . Staces work in mystical experience has received strong criticisms for its lack of methodological rigor and its perennialist pre-assumptions . Major criticism came from Steven T . Katz in his influential series of publications on mysticism and philosophy and from Wayne Proudfoot in his Religious Experience ( 1985 ) . In defense of Stace , Hood ( 2001 ) cites Robert K . C . Forman , who argues that introverted mysticism is correctly conceptualized as a common core , since it lacks all content , and is the correct basis for a perennial philosophy . Hood notes that Staces work is a conceptual approach , based on textual studies . He posits his own work as a parallel approach , based on an empirical approach , thereby placing the conceptual claims in an empirical framework , assuming that Stace is correct in his approach . Jacob van Belzen criticized Hood , noting that Hood validated the existence of a common core in mystical experiences , but based on a conceptual framework which presupposes the existence of such a common core : [ T ] he instrument used to verify Staces conceptualization of Stace is not independent of Stace , but based on him . Belzen also notes that religion does not stand on its own , but is embedded in a cultural context , which should be taken into account . To this criticism Hood et al . answer that universalistic tendencies in religious research are rooted first in inductive generalizations from cross-cultural consideration of either faith or mysticism , stating that Stace sought out texts which he recognized as an expression of mystical expression , from which he created his universal core . Hood therefore concludes that Belzen is incorrect when he claims that items were presupposed . Publications . Articles . Hood has published numerous articles on the psychology of religion and spirituality in professional journals . Books ( author ) . - , coauthored with Peter C . Hill and W . Paul Williamson . The book covers fundamentalism in different Christian sects , varying from Amish to Pentecostal and also investigates Islam . The authors seek to provide an experientially-based but empirically-minded psychological viewpoint on the concept of religious fundamentalism . - . Jimmy Morrow , a church leader and serpent handler for more than 25 years , explores his lifetime of experiences from this unique form of Christian worship and reveals its history , previously unknown outside of the small communities where these rites are practiced . Hood shares insights into the social power of these practices and explains them from within a social psychological framework . - . Hood has spent 15 years , along with W . Paul Williams , with snake handlers in Appalachia , learning about their belief systems , and has used this research to help build a psychological viewpoint on the phenomena of fundamentalism in religion .