Synergy between Positive Psychology and Spirituality: A New Paradigm for Contemporary Education

Yordan Avramov

Stoil Mavrodiev

 South-West University “Neofit Rilski”

https://doi.org/10.53656/str2026-1-6-sin

Abstract. The present article explores the potential of positive psychology and spirituality as a basis for transforming contemporary education and personality formation. It analyzes the state of society, emphasizing existential crises, spiritual voids, and increasing isolation in the postmodern world. Through synergy between positive psychology and spiritual pedagogy, global goals for education are proposed, aimed at human flourishing, self-actualization, and the development of virtues. The article advocates for a new educational paradigm that encourages spiritual identity, self-awareness, and prosocial behaviors to counteract challenges such as aggression, depression, and lack of meaning.

Keywords: Positive psychology; spirituality; spiritual pedagogy; education; personality formation; flourishing; virtues; self-awareness

 

Introduction

Education and upbringing are key to the future of any society, as they shape its values and identity. As Erich Fromm (1956) noted, “Man is the only being who can be bored, dissatisfied, and feel expelled from paradise” (p. 22). However, contemporary educational systems are often criticized for their fragmentation and focus on academic achievement, which neglects the holistic development of the individual and his spiritual needs. The “Spirit of the Age” (Zeitgeist) and social pressures have shaped educational strategies, subordinating them to economic or ideological goals rather than human flourishing. Today’s society is facing profound existential crises. Viktor Frankl (1984) emphasized: “The search for meaning is the primary motivation in human life” (p. 121). This article argues that the integration of positive psychology, with its emphasis on strengths, and spiritual pedagogy, with its focus on transcendence, can create a new paradigm for education. This approach aims to foster spiritual identity, resilience, and meaningful lives while responding to the challenges of postmodernity.

 

Contextual framework: Education and societal evolution

Educational systems reflect the socio-economic, political and spiritual conditions of their time. In Bulgaria, for example, Marxist-Leninist ideology in the past dictated educational goals, subordinating them to state interests. Today, globalization, consumerism and digital technologies create new challenges, such as fragmentation of communities et alienation. Carl Rogers (1961) noted: “Modern man has lost touch with his inner self, which leads to a feeling of emptiness” (p. 186). The “Spirit of the Age” (Zeitgeist) shapes national educational strategies, which shall balance cultural traditions with global demands.

In Bulgaria, Orthodox Christianity remains an important element of national identity, but curricula often neglect humanities and civic education, which contributes to problems such as student aggression and dropout (Stamatov & Sariyska, 2023). As Martin Seligman (2011) emphasizes, “Education should focus not only on knowledge, but also on building character and well-being” (p. 24).

 

Challenges of postmodern society

The people of 21st century face unique challenges: isolation, anxiety, and existential emptiness. Erich Fromm (1956) described modern people as seeking “security, productive relationships with others, and a sense of significance” (p. 92). Rollo May (1981) adds: “The anxiety of our age stems from the loss of a center, of a meaning to orient us” (p. 17). These observations are currently valid, as many today experience depression, loneliness, and confusion, fueled by digital overload and manipulative ideologies. Viktor Frankl (1984) described this condition as an “-existential vacuum”: “People have enough to live on, but nothing to live for; they have the means, but no meaning” (p. 141). Furthermore, contemporary ideologies, such as transhumanism, often undermine spiritual values, leaving people without a moral compass. Education shall address these issues by fostering resilience, optimism, and spiritual awareness. As Ken Wilber (2000) notes, “Spirituality is not an escape from the world, but a way to engage it with greater depth and meaning” (p. 132).

 

Strategic goals of modern education

To meet the needs of society, education should prioritize the following goals:

1. Holistic personal development: education should nurture emotional, intellectual and spiritual growth, promoting self-awareness and resilience.
2. Cultivating virtues and strengths: curricula should emphasize qualities such as optimism, gratitude, and perseverance (Selignam 2011).
3. Spiritual awareness: integrating spiritual pedagogy can help students develop a sense of purpose and connection to universal values.
4. Prosocial behaviors: Education should promote empathy, altruism, and community engagement. These goals resonate with Abraham Maslow’s (1970) vision of self-actualization: “A self-actualized person lives in harmony with his or her inner values and potential” (p. 153). Positive psychology and spirituality offer complementary approaches to achieving these goals, combining empirical methods with a transcendental perspective. Positive psychology as a foundation for education, positive psychology, pioneered by Martin Seligman, shifted the focus from the study of pathology to the discovery of human potential. His PERMA model (Positive emotions, Engagement, Relationships, Meaning & Accomplishment) provides a comprehensive framework for promoting well-being in educational settings (Seligman, 2011). Seligman (2017) emphasizes: “Positive education not only improves academic performance, but also teaches students how to thrive by developing skills to cope with challenges and build meaningful lives” (p. 293). This approach is particularly effective in addressing the growing problems in Bulgarian schools, such as student depression, aggression, emotional instability, and dropout from the educational system (Stamatov & Sarijska, 2023). Empirical research supports the effectiveness of positive education. For example, programs based on character strengths, such as gratitude, hope, and resilience, lead to improved self-esteem, better social relationships, and reduced anxiety among students (Peterson & Seligman, 2004; Waters, 2011). Barbara Fredrickson (2009) explains: “Positive emotions not only improve momentary mood, but also expand cognitive abilities, promoting creativity and flexibility in thinking” (p. 47). These effects are particularly important in the context of Bulgarian education, where exam stress and social expectations often suppress student motivation. In addition, positive psychology offers specific interventions that can be integrated into the classroom. For example, the “Three Good Things” exercise, in which students write down three positive experiences daily, has been shown to increase feelings of well-being and optimism (Seligman et al., 2005). Other techniques, such as visualization of the “best self” or mindfulness training, help students develop emotional regulation and goal setting (Lyubomirsky, 2008). As Sonya Lyubomirsky (2008) notes, “Happiness is not accidental; it can be cultivated through conscious practices that encourage positive thinking and behavior” (p. 15). In the Bulgarian context, positive education can be adapted by incorporating culturally relevant symbolism, for example by integrating traditional values such as hospitality and mutual assistance, which resonate with Orthodox principles of community and compassion. Programs such as the “School of Virtues,” implemented in Bulgaria, have already shown success in promoting positive attitudes and behavior among students (Ivanova, 2022). These initiatives can be expanded by training teachers in positive psychology methodologies, which will strengthen their ability to support students’ emotional and social development. Positive psychology also facilitates the creation of a bridge to spiritual pedagogy, as its emphasis on virtues such as compassion, gratitude, and forgiveness finds parallels in Christian teachings. This connection allows for the development of hybrid programs that combine scientifically based psychological practices with spiritual principles, thus promoting holistic personal development. Spiritual pedagogy: from faith to wisdom. Spiritual pedagogy integrates faith, values, and wisdom into education. Maria Kyuchukova (2021) emphasizes: “Spiritual values form the basis for moral and personal development, giving adolescents meaning and direction” (p. 172). In the Christian tradition, spiritual pedagogy emphasizes the “faith-life” correlation, cultivating virtues such as love, patience, and humility through a relationship with God (Galatians 5:22 - 23). Christian pedagogy offers a unique perspective by emphasizing eternal values. Kapic, Hall, and McMartin (2023) note, “Introducing students to spiritual wisdom for human flourishing fosters moral maturity and ethical behavior” (p. 7). This approach differs from secular education, which often focuses on short-term outcomes. As Thomas Merton (1961) emphasizes, “True spirituality is not a rejection of the world, but a rediscovery of its sacred essence” (p. 89). Principles of Spiritual Pedagogy
5. Faith-life correlation: education connects spiritual beliefs with everyday actions, encouraging virtues such as gratitude and forgiveness (Kyuchukova, 2020).
6. An end-to-begin approach: an emphasis on eternal goals promotes a meaningful, value-oriented life (Kapik et al., 2023).
7. Pedagogy of wisdom: spiritual education teaches finding meaning in suffering and joy, building resilience and hope (Kyuchukova, 2021).
8. Education for love: Christian pedagogy emphasizes “agape” - selfless love that counteracts selfishness and isolation (Beck and Haugen, 2013). The role of Christianity offers a rich framework for spiritual pedagogy, emphasizing virtues such as love and humility. Mavrodiev and Avramov (2024) note: “Christian virtues and the strengths of positive psychology share a common goal - to help the flourishing of the person” (p. 52). The Christian concept of “agape” promotes positive relationships, counteracting individualism. As Søren Kierkegaard (1849) wrote, “To love your neighbor is to help him love God, and this is true freedom” (p. 62). Synergy between positive psychology and spirituality - the integration of positive psychology and spirituality creates a powerful and holistic educational paradigm that encompasses both the empirical aspects of human well-being and the transcendent dimensions of meaning and purpose. Positive psychology provides scientifically sound tools for improving emotional resilience, optimism and social connections, while spirituality offers a profound framework for making sense of existence and connecting with universal values. Martin Seligman (2017) emphasizes: “Spirituality is an integral part of meaning, allowing us to transcend our individual boundaries and connect with something larger” (p. 301). Similarly, Viktor Frankl (1984) notes: “Spirituality is a dimension that distinguishes a person and orients them towards a search for meaning beyond the material” (p. 133). This synergy manifests itself in several key aspects that have direct application in education. Self-awareness and reflection: Spiritual practices, such as prayer, meditation or contemplation, strengthen intrapersonal competencies, which is consistent with positive psychology’s emphasis on mindfulness and emotional intelligence. Kenneth Pargament (2013) notes: “Spirituality often serves as a path to self-knowledge, allowing individuals to integrate their experiences into a meaningful whole” (p. 215). In an educational context, this can be implemented through reflective exercises that combine spiritual and psychological approaches, such as keeping a gratitude journal or meditative practices that encourage self-observation (Kabat - Zinn, 1990). Virtues and strengths: Positive psychology and spirituality share a focus on character development. Positive psychology identifies 24 strengths of character, such as hope, gratitude, and compassion (Peterson & Seligman, 2004), which find parallels in Christian virtues such as love, patience, and humility (Mavrodiev & Avramov, 2024). Saint Augustine (426/2009) wrote: “Virtue is love that rightly orders our desires and actions” (p. 87). This community allows for the creation of educational programs that integrate spiritual and psychological approaches to promote ethical behavior and moral maturity. Meaning and purpose: both disciplines address existential questions that are particularly relevant to young people in postmodern society. Robert Emmons (1999) emphasizes: “Spirituality is a process of integrating personal goals and values into a framework that transcends the ego” (p. 45). Positive psychology, through the PERMA model, places meaning as a key component of well-being (Seligman, 2011). In the classroom, this can be done through discussions about values, goal-setting exercises, or exploration of personal beliefs, which helps students cope with existential crises (Yalom, 1980). Prosocial behavior and community: Positive psychology emphasizes the importance of positive relationships for well-being, while spirituality, especially in the Christian context, emphasizes “agape” – selfless love for one’s neighbor. As the Dalai Lama (1999) notes, “Compassion is the foundation of true happiness because it connects us to others in an authentic way” (p. 123). Educational initiatives, such as volunteer projects or collaborative group activities, can use this principle to promote altruism and social connectedness. This synergy is particularly appropriate for the Bulgarian educational context, where Orthodox Christian values can be combined with the universal principles of positive psychology. For example, teaching virtues such as compassion and forgiveness can be integrated with exercises to cultivate positive emotions such as gratitude or hope, which enhances both individual well-being and community harmony. Larissa Waters (2011) emphasizes: “Interventions based on positive psychology are particularly effective when embedded in culturally relevant practices, such as religious or spiritual traditions” (p. 82). Furthermore, the synergy between the two disciplines can counteract the growing trends toward individualism and spiritual fragmentation in a globalized world. Ken Wilber (2000) notes: “True integration of science and spirituality requires a holistic approach that respects both the empirical and transcendent dimensions of human experience” (p. 145). In education, this means creating programs that balance the rational and spiritual aspects of learning, thereby supporting the holistic development of the person. Practical applications for education - in order to implement the proposed paradigm, Bulgarian educational institutions can implement the following strategies that integrate positive psychology and spiritual pedagogy:
9. Introducing spiritual education with a focus on virtues: creating learning modules on “Virtues and Religion” that combine Orthodox Christian principles, such as charity and forgiveness, with positive psychology exercises, such as keeping a gratitude journal or visualizing goals. These programs can be adapted to different age groups, using interactive methods, such as role-playing or discussions on ethical dilemmas (Kyuchukova, 2020). For example, initiatives such as the “School of Virtues” in Bulgaria have shown that such programs increase empathy and moral awareness among students (Ivanova, 2022).
10. Positive education programs: training teachers in positive psychology techniques, such as “Three Good Things,” “Strengths in Action,” or mindfulness training, which can be integrated into daily teaching activities. Teachers can begin lessons with short mindfulness exercises that reduce stress and increase concentration (Kabat - Zinn, 1990). In the Bulgarian context, these programs can be supported through partnerships with universities and NGOs that offer training in positive psychology (Stamatov & Sarijska, 2023).
11. Promoting community engagement: organizing pro-social activities, such as volunteer initiatives, school charity drives, or environmental projects, that encourage altruism and cooperation. These activities can be linked to Christian values, such as caring for one’s neighbor, and include reflection on experiences to enhance a sense of meaning (Pargament, 2013). For example, schools in Bulgaria can organize annual campaigns such as “Christmas for All” that engage students in supporting socially vulnerable groups.
12. Support for existential awareness: introducing counseling programs that help students explore questions of meaning and purpose in life. This could include logotherapy workshops inspired by Viktor Frankl (1984) or discussion groups on values and identity led by school psychologists. In Bulgarian schools, where access to psychological support is limited, these programs could be supported through online platforms or collaboration with local churches that offer spiritual mentoring (Yalom, 1980).
13. Integrating cross-curricular connections: developing curricula that connect positive psychology and spirituality with other disciplines, such as literature, history, and the visual arts. For example, an analysis of Bulgarian literary works, such as Ivan Vazov’s “Under the Yoke,” might include discussions of virtues such as courage and sacrifice, which resonate with both Christian values and positive strengths (Peterson & Seligman, 2004). This approach promotes holistic learning and strengthens the connection between academic and personal development.
14. Parent and community involvement: organizing seminars for parents and local communities that introduce them to the principles of positive psychology and spiritual pedagogy. This could include “Positive Parenting” workshops that promote the creation of a supportive family environment, consistent with Bulgarian cultural traditions (Lyubomirsky, 2008). Involving the church as a partner can strengthen these initiatives by using events such as holidays (e.g. Christmas) to promote values such as generosity and unity. These practical applications require coordinated efforts between teachers, school psychologists, church institutions and local authorities. In Bulgaria, where the education system faces challenges such as limited resources and high levels of stress among students, these initiatives could be implemented gradually, starting with pilot programs in selected schools. The long-term goal is to create a national strategy for positive and spiritual education that supports the holistic development of young people and strengthens social cohesion.

 

Conclusion

The challenges of the 21st century demand an education that goes beyond academic achievement and addresses spiritual and existential needs. The synergy between positive psychology and spirituality offers a path to flourishing, resilience, and meaning. As Maslow (1970) noted, “Human potential is infinite, but it often remains unrealized for lack of an appropriate environment” (p. 178). By prioritizing spiritual identity, self-awareness, and virtues, education can create individuals who live fully and contribute to a more harmonious society.

 

ЛИТЕРАТУРА

Августин, Св. (2009). За града Божий (De Civitate Dei). Нов български университет.

Аврамов, Й. (2024). Духовно-екзистенциални аспекти на естетичното преживяване и благополучието. Годишник по психология, 15(2), 91 – 97.

Бек, Р., & Хауген, А. Д. (2013). Християнската религия: Теологичен и психологически преглед. В К. И. Паргамент, Дж. Дж. Екслайн, & Дж. У. Джоунс (Ред.), Ръководство на Американската психологическа асоциация по психология, религия и духовност, 1, 1 – 20). Американска психологическа асоциация. https://doi.org/10.1037/14045-000

Далай Лама. (1999). Етика за новото хилядолетие. Кибеа. (Превод на български, 2001)

Иванова, Е. (2022). Позитивно образование в българските училища: Предизвикателства и възможности. Педагогически форум, 10(2), 45 – 53.

Франкъл, В. Е. (1984). Човекът в търсене на смисъл. Наука и изкуство.

Фром, Е. (1956). Изкуството да обичаш. Кибеа.

Кючукова, М. (2020). Педагогически проблеми на религиозното образование в българското училище и неговите философски проекции. В Религия и образование: История, традиции и съвременни тенденции (с. 145 – 149). Университетско издателство „Паисий Хилендарски“.

Кючукова, М. (2021). Ролята на съвременното религиозно образование за формиране на личностния мировозор на децата. В Християнство, изкуство, образование, диалог на културите, традиции и съвременност (с. 171 – 178). Курск.

Маслоу, А. Х. (1970). Мотивация и личност. Наука и изкуство.

Мавродиев, С., & Аврамов, Й. (2024). Добродетелите и отвъд тях в позитивната психология и християнството. Годишник по психология, 15(1), 49 – 58.

Мей, Р. (1981). Свобода и съдба. Наука и изкуство.

Селигман, М. Е. П. (2011). Процъфтяване: Нова визия за щастието и благополучието. Хермес.

Селигман, М. Е. П. (2017). Кръгът на надеждата: Пътешествието на един психолог от безпомощност към оптимизъм. Хермес.

Стаматов, Р., & Сарийска, С. (2023). Позитивна психология. Хермес.

Emmons, R. A. (1999). The psychology of ultimate concerns: Personality and spirituality. Guilford Press.

Fredrickson, B. L. (2009). Positivity: Top-notch research reveals the upward spiral that will change your life. Crown.

Kabat-Zinn, J. (1990). Full catastrophe living: Using the wisdom of your body and mind to face stress, pain, and illness. Delacorte Press.

Kapic, K., Hall, M., & McMartin, J. (2023). Theology of human flourishing for a pedagogy of positive psychology. Journal of Psychology and Christianity, 42(1), 4 – 14. https://doi.org/10.31234/osf.io/q7e2z

Kierkegaard, S. (1849). The sickness unto death. Princeton University Press. (English translation published 1980)

Lyubomirsky, S. (2008). The how of happiness: A scientific approach to getting the life you want. Penguin Press.

Merton, T. (1961). New seeds of contemplation. New Directions.

Pargament, K. I. (2013). Spirituality as a core dimension of personality. In K. I. Pargament, J. J. Exline, & J. W. Jones (Eds.), APA handbook of psychology, religion, and spirituality, 1,  209 – 225. American Psychological Association.

Peterson, C., & Seligman, M. E. P. (2004). Character strengths and virtues: A handbook and classification. Oxford University Press.

Rogers, C. R. (1961). On becoming a person: A therapist’s view of psychotherapy. Houghton Mifflin.

Seligman, M. E. P., Ernst, R. M., Gillham, J., Reivich, K., & Linkins, M. (2005). Positive psychology progress: Empirical validation of interventions. American Psychologist, 60(5), 410 – 421. https://doi.org/10.1037/0003-066X.60.5.410

Seligman, M. E. P., Ernst, R. M., Gillham, J., Reivich, K., & Linkins, M. (2009). Positive education: Positive psychology and classroom interventions. Oxford Review of Education, 35(3), 293 – 311. https://doi.org/10.1080/03054980902934563

Wilber, K. (2000). A theory of everything: An integral vision for business, politics, science, and spirituality. Shambhala.

Waters, L. (2011). A review of school-based positive psychology interventions. The Australian Educational and Developmental Psychologist, 28(2), 75 – 90. https://doi.org/10.1375/aedp.28.2.75

Yalom, I. D. (1980). Existential psychotherapy. Basic Books.

 

REFERENCES

Augustine, St. (2009). The city of God (De civitate Dei). New Bulgarian University. (Original work published 426) [In Bulgarian]

Avramov, Y. (2024). Spiritual-existential aspects of aesthetic experience and well-being. Yearbook of Psychology, 15(2), 91 – 97. [In Bulgarian]

Beck, R., & Haugen, A. D. (2013). Christian religion: A theological and psychological review. In K. I. Pargament, J. J. Exline, & J. W. Jones (Eds.), APA handbook of psychology, religion, and spirituality, 1, 1 – 20. American Psychological Association. https://doi.org/10.1037/14045-000 [In Bulgarian]

Dalai Lama. (1999). Ethics for the new millennium. Kibea. (Bulgarian translation published 2001) [In Bulgarian].

Emmons, R. A. (1999). The psychology of ultimate concerns: Personality and spirituality. Guilford Press.

Frankl, V. E. (1984). Man’s search for meaning. Nauka i izkustvo. [In Bulgarian]

Fredrickson, B. L. (2009). Positivity: Top-notch research reveals the upward spiral that will change your life. Crown.

Fromm, E. (1956). The art of loving. Kibea. [In Bulgarian]

Ivanova, E. (2022). Positive education in Bulgarian schools: Challenges and opportunities. Pedagogical Forum, 10(2), 45 – 53. [In Bulgarian]

Kabat-Zinn, J. (1990). Full catastrophe living: Using the wisdom of your body and mind to face stress, pain, and illness. Delacorte Press.

Kapic, K., Hall, M., & McMartin, J. (2023). Theology of human flourishing for a pedagogy of positive psychology. Journal of Psychology and Christianity, 42(1), 4 – 14. https://doi.org/10.31234/osf.io/q7e2z

Kierkegaard, S. (1849). The sickness unto death. Princeton University Press. (English translation published 1980)

Kyuchukova, M. (2020). Pedagogical problems of religious education in Bulgarian schools and their philosophical projections. In Religion and education: History, traditions, and contemporary trends (pp. 145 – 149). Paisiy Hilendarski University Press. [In Bulgarian]

Kyuchukova, M. (2021). The role of contemporary religious education in shaping children’s worldview. In Christianity, art, education, dialogue of cultures, traditions, and modernity (pp. 171 – 178). [In Bulgarian]

Lyubomirsky, S. (2008). The how of happiness: A scientific approach to getting the life you want. Penguin Press.

Maslow, A. H. (1970). Motivation and personality. Nauka i izkustvo. [In Bulgarian]

Mavrodiev, S., & Avramov, Y. (2024). Virtues and beyond in positive psychology and Christianity. Yearbook of Psychology, 15(1), 49 – 58. [In Bulgarian]

May, R. (1981). Freedom and destiny. Nauka i izkustvo. [In Bulgarian]

Merton, T. (1961). New seeds of contemplation. New Directions.

Pargament, K. I. (2013). Spirituality as a core dimension of personality. In K. I. Pargament, J. J. Exline, & J. W. Jones (Eds.), APA handbook of psychology, religion, and spirituality, 1, 209 – 225. American Psychological Association.

Peterson, C., & Seligman, M. E. P. (2004). Character strengths and virtues: A handbook and classification. Oxford University Press.

Rogers, C. R. (1961). On becoming a person: A therapist’s view of psychotherapy. Houghton Mifflin.

Seligman, M. E. P. (2011). Flourish: A new understanding of happiness and well-being. Hermes. [In Bulgarian]

Seligman, M. E. P. (2017). The hope circuit: A psychologist’s journey from helplessness to optimism. Hermes. [In Bulgarian]

Seligman, M. E. P., Ernst, R. M., Gillham, J., Reivich, K., & Linkins, M. (2005). Positive psychology progress: Empirical validation of interventions. American Psychologist, 60(5), 410 – 421. https://doi.org/10.1037/0003-066X.60.5.410

Seligman, M. E. P., Ernst, R. M., Gillham, J., Reivich, K., & Linkins, M. (2009). Positive education: Positive psychology and classroom interventions. Oxford Review of Education, 35(3), 293 – 311. https://doi.org/10.1080/03054980902934563

Stamatov, R., & Sariyska, S. (2023). Positive psychology. Hermes. [In Bulgarian]

Wilber, K. (2000). A theory of everything: An integral vision for business, politics, science, and spirituality. Shambhala.

Waters, L. (2011). A review of school-based positive psychology interventions. The Australian Educational and Developmental Psychologist, 28(2), 75 – 90. https://doi.org/10.1375/aedp.28.2.75

Yalom, I. D. (1980). Existential psychotherapy. Basic Books.

 

 

Synergy between Positive Psychology and Spirituality: A New Paradigm for Contemporary Education

Abstract. The present article explores the potential of positive psychology and spirituality as a basis for transforming contemporary education and personality formation. It analyzes the state of society, emphasizing existential crises, spiritual voids, and increasing isolation in the postmodern world. Through synergy between positive psychology and spiritual pedagogy, global goals for education are proposed, aimed at human flourishing, self-actualization, and the development of virtues. The article advocates for a new educational paradigm that encourages spiritual identity, self-awareness, and prosocial behaviors to counteract challenges such as aggression, depression, and lack of meaning.

Keywords: Positive psychology; spirituality; spiritual pedagogy; education; personality formation; flourishing; virtues; self-awareness

 

Yordan Avramov, PhD in Psychology

 E-mail: yordan1avramov@abv.bg

Assoc. Prof. Stoil Mavrodiev, DSc.

ORCID iD: https://orcid.org/0000-0001-5457-8519

Department of Psychology
Faculty of Philosophy
South-West University “Neofit Rilski”
66 Ivan Mihaylov St.
2700 Blagoevgrad, Bulgaria

Email: stoil_m@swu.bg

>> Download the article as a PDF file <<