Joel Gruneau Brulin Foto: Psykologiska institutionen/HD

Joel Gruneau Brulin


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Arbetar vid Psykologiska institutionen
Telefon 08-16 38 79
Besöksadress Frescati hagväg 14
Rum 121
Postadress Psykologiska institutionen 106 91 Stockholm

Om mig

Inom mitt doktorandprojekt undersöker jag hur människor söker trygghet genom sin relation till Gud, samt genom välfärdssystemet. För att förstå detta använder vi bland annat anknytningsteori samt tillitsforskning. Jag intresserar mig även för hur anknytningsmönster påverkar ens beteende i kärleksrelationer, samt kring hur detta kan undersökas genom språkanvänding.

Vid sidan om mina forskningsstudier arbetar jag även som psykolog, där jag arbetar med emtionsfokuserad psykodynamisk korttidsterapi vid ISTDP-mottagningen i Stockholm.


Är kursansvarig för introduktionskursen på psykologprogrammet, samt för kursen  "Människan utveckling - ett anknytningsteoretiskt och relationellt perspektiv".


I urval från Stockholms universitets publikationsdatabas
  • 2019. Joel Gruneau Brulin. The Psychology of Religion and Place, 183-200

    In the present chapter, place and God are critically examined as attachment figures. The chapter starts with a presentation of the foundations of attachment theory as presented by Bowlby and Ainsworth. The semantics of the word ‘attachment’ is discussed, followed by a theoretical discussion on the nature of an attachment relation based on three different approaches: an essentialist, functionalist and prototype. It is argued that an essentialist approach is too narrow since it does not account for differences due to cognitive maturation. A functionalist approach, on the other hand, is considered over-inclusive and fails to discriminate between objects that provide security and attachment figures. The author thus favours a prototype approach based on Wittgenstein’s idea of family resemblance within categories and argues that God could be seen as a symbolic, or non-corporeal attachment figure. With regard to places, the author concludes that, even though they can provide security, it’s questionable whether they should be considered as attachment objects. The author also stresses the importance of both theoretical stringency and well-controlled empirical studies when applying a new concept within a theoretical framework.

  • 2018. Danilo Garcia (et al.).

    Background: The Dark Triad (i.e., Machiavellianism, narcissism, and psychopathy) can be captured quickly with 12 items using the Dark Triad Dirty Dozen (Jonason and Webster, 2010). Previous Item Response Theory (IRT) analyses of the original English Dark Triad Dirty Dozen have shown that all three subscales adequately tap into the dark domains of personality. The aim of the present study was to analyze the Swedish version of the Dark Triad Dirty Dozen using IRT.

    Method: 570 individuals (n(males) = 326, n(females) = 242, and 2 unreported), including university students and white-collar workers with an age range between 19 and 65 years, responded to the Swedish version of the Dark Triad Dirty Dozen (Garcia et al., 2017a, b).

    Results: Contrary to previous research, we found that the narcissism scale provided most information, followed by psychopathy, and finally Machiavellianism. Moreover, the psychopathy scale required a higher level of the latent trait for endorsement of its items than the narcissism and Machiavellianism scales. Overall, all items provided reasonable amounts of information and are thus effective for discriminating between individuals. The mean itemdiscriminations (alphas) were 1.92 for Machiavellianism, 2.31 for narcissism, and 1.99 for psychopathy.

    Conclusion: This is the first study to provide IRT analyses of the Swedish version of the Dark Triad Dirty Dozen. Our findings add to a growing literature on the Dark Triad Dirty Dozen scale in different cultures and highlight psychometric characteristics, which can be used for comparative studies. Items tapping into psychopathy showed higher thresholds for endorsement than the other two scales. Importantly, the narcissism scale seems to provide more information about a lack of narcissism, perhaps mirroring cultural conditions.

  • 2018. Joel Gruneau Brulin (et al.). Psychology of Religion and Spirituality 10 (3), 276-287

    Prior research, using correlational and self-report methodologies, suggests that religion and public welfare function as alternate security/insurance systems. Consequently, in countries with more expansive public welfare systems people report less religiosity. The present studies expand this field by utilizing experimental methodology and by replicating and extending two previous experiments in both a secular/welfare state context (Sweden) and a religious/nonwelfare state context (the United States). In the first set of experiments, we tested if cognitive access to religious and welfare-related mental schemas differ depending on context. We also tested whether previous findings indicating that people cognitively turn to religion when exposed to threat replicate and extend to the welfare system. In the second set of experiments, we tested whether religious and welfare reminders lead to increased risk taking in these contexts. Our findings show that participants in the secular/welfare state context had lower cognitive access to religious schemas and were less willing to take risks after religious reminders. However, our findings did not replicate those from previous studies: our participants did not have increased cognitive access to religion, nor public welfare, after threat primes. Similarly, our participants were generally not more prone to risk taking after reminders of religion (or public welfare), although such an effect was obtained specifically on high-religious participants. We conclude that cultural context is important to consider when studying psychological functions of religion, and we suggest that the failed replications may be due to cultural, contextual factors. Finally, religious reminders may have contradictory influences on risk taking.

  • 2018. Joel Gruneau Brulin, Pehr Granqvist. Research in the Social Scientific Study of Religion 29, 175-185

    In our response to “the Circle of Place Spirituality” we note that, in revised form, the presented model could make a contribution to the attachment-religion framework. We contend that exploration of places may facilitate a sense of closeness to God. However, we raise conceptual concerns regarding “attachment to place” and we reflect on the fuzzy boundary conditions of attachment relationships. Using late Wittgenstein’s idea of “family resemblances” and later prototype models of categorization, we emphasize that there are substantial dissimilarities between people’s relationships to physical places on the one hand and their relationships with interpersonal partners and anthropomorphized entities (such as God) on the other. The attachment construct generally applies to the latter, but not the former.

Visa alla publikationer av Joel Gruneau Brulin vid Stockholms universitet

Senast uppdaterad: 25 november 2019

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