Summary: This paper discusses the understanding of the psychology of religion has developed one of the greatest contemporary authors of projection in the discipline. A. Vergote (
1921-), now emeritus professor at the Catholic University of Louvain, is - in effect - some of the pioneers in the study of the psychological dimension of religion, as evidenced by his nearly 400 publications, translated into several languages. As detailed scientific production is based on several pillars, as we explored in the first two chapters. On the one hand, their careful intellectual training in philosophy, theology and human sciences, which gave him an extraordinary capacity for interdisciplinary dialogue. Among the sciences who broke into the intellectual outlook for the second half of s. XX, which form Vergote, highlights psychoanalysis, which he has devoted an extraordinary effort to adopt it as a psychological system, from which develops its own vision anthropological -dinámica- and from which approximates the size religious. Its staff development of psychoanalysis developed at several levels: the relationship between the clinic - which has been enshrined as a good especialista- and metapsicología, which is perceived well echo the Lacanian school, as well as making many empirical studies based on his own vision psychoanalytic, and taking aim religious phenomena. Indeed, as the founder of the Center for Psychology of Religion (headquartered in Leuven and Louvain), Vergote has since then with the help of several researchers whose studies -orientados largely by Vergote- have been providing data for staff synthesis. The experience of the religious roots, according to the author, in the psychological life of the individual, as it is structured in individual development, in which the bodies psychic advienen as a result of the conflict between forces or pulsations, mediation mechanisms psychoanalysis has been discovered. But the roots of religion in the psychic, including the unconscious level, it does not authorize the psychologist to reduce as intended Freud- living religious mere game drives. The task of the psychologist is said Vergote, consider what the psychic is on religion, without trial, which concerns the last philosophy or teología about the existence of Transcendent. Given the presence of religion in the history of mankind, and from a perspective of benevolent neutrality, the psychologist examine what triggers the subject at the meeting with the religious message, it reaches mediated through culture, and it nestles to take a position before the Transcendent. The psyche is ambivalent on this answer: the religious link that the subject can produce it finds some support (moral conscience, imagos parent ...) and pitfalls; further, the variables involved as a motivational factors may link's enemies become religious when the subject becomes aware of his ambivalence (eg with respect to the desire for survival), without coming to integrate them into a personal attitude. The formation of the attitude is related to the author, with the religious experience. If the motivation analyzes the pole human encounter with the Transcendent, the study of the experience relates to the perception that the individual can make the other pole -divino- that meeting, which is made possible by the ability of the subject -objeto also symbolic analysis of Vergote (mostly action simbólico-ritual and prayerful expression). But in addition, the religious attitude is always contentious, given the ambivalence of the psychic. The empirical study of the relationship between parental figures and symbolic representation of God that form the subject illustrates concludes Vergote, the conflict which he identifies as paralel 8 or which 4ab occurs at the level of psychological development, around the father figure, as psychoanalysis reveals. This parallels what he calls "structural homology" theory, as we look at conclusiones- has been the subject of several critical. In any case, this theory allows the author to understand the experience of religious subjects with dynamic sense; ed Always-in some degree between faith and increencia, whose study appears in the author once, as a pioneer.
