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1.
George Karuvelil 《Heythrop Journal》2000,41(1):25-46
To discuss the rationality of religious beliefs of the meaning of those beliefs must be made intelligible, sometimes to those who do not share our presuppositions. Is it possible to explain the meaning of such basic concepts as ‘Religion’, and ‘God’ without presupposing other religious concepts? The present paper is an attempt at such a radical interpretation of religion. This is done by wedding a full‐fledged constructivist epistemology with insights from the mystical traditions of the East and the West. How such an epistemology can account for both the unity and plurality of religions is also indicated. In the process I give not only a new interpretation of ‘God’ but also suggest the reasons for the failure of the “proofs” for the existence of God. Thus, a new way is opened up for discussing the rationality of religious beliefs. 相似文献
2.
Three studies (N = 338) tested the idea that endorsement of postmortem beliefs most closely associated with Eastern religious traditions (that is, continuation of consciousness and the explicit dissolution of personal identity, possibly via reincarnation) would map onto a history of dissociative experiences. As hypothesized, a history of dissociative (including depersonalization/derealization) experiences, as well as altered experience of body/space/time during a discrete positive episode, predicted endorsement of “Eastern” postmortem beliefs among religiously heterogeneous (non-Buddhist, non-Hindu) participants. This relationship became stronger when dissociative tendencies were heightened following a traumatic loss (i.e., the suicide of a close other within the past year; Study 3). In contrast, dissociative tendencies did not predict belief in either annihilation or postmortem continuation without identity loss, most typically linked to atheism and Western religious traditions, respectively. These results suggest that some metaphysical beliefs may be embraced because they “make sense” in light of personal experience. 相似文献
3.
The commentary addresses a specific aspect of Norenzayan's work: the use of the notion of credible display as developed by J. Henrich (“The Evolution of Costly Displays, Cooperation and Religion: Credibility Enhancing Displays and their Implications for Cultural Evolution,” Evolution and Human Behavior 30 [4] 2009: 244–260) to make sense of typical (extravagant) religious behaviors. Norenzayan ascribes an essential role to those displays in the diffusion of religious beliefs. The authors maintain that to use the concept of CRED is not appropriate given the typical natures of religious beliefs and behaviors. Contrary to Norenzayan's essential claim in Big Gods, they defend the hypothesis that audiences have no indubitable way of inferring from religious actions the religious beliefs of performing agents. It is essentially explained by the fact that there does not exist any necessary link between proclaimed religious beliefs and observable religious behaviors. Religious behaviors are public representations, generally more or less rigidly stipulated, hence they typically have more to do with social coordination than with genuine expression of performers' religious propositional attitudes, that is, they do not require genuine religious beliefs. Furthermore, as there is no guarantee or necessity that the religious behavior be systematically associated to true beliefs, such behaviors are eminently recruitable for individual aims and ends (social gains, status enhancement), which might partly explain why they get maintained in various cultural traditions. 相似文献
4.
Ryan Williams LaMothe 《Pastoral Psychology》2011,60(4):523-536
In this article, I offer a way of thinking about the interplay of political and religious subjectivities in persons’ conversion
experiences or faith journeys. More particularly, I contend that a person’s political and religious experiences interact such
that political experiences and ideas shape the person’s religious values and beliefs, and vice versa. Malcolm X’s story is
used to illustrate this interplay of subjectivities vis-à-vis the varied changes or conversions in his life. The major point
here is that the richness and depth of change in Malcolm X’s life (and other figures) are better grasped when we take into
account the dynamic intersection of the political and religious. 相似文献
5.
Philip Schwadel 《Review of religious research》2011,53(2):161-182
I challenge the scholarly contention that increases in education uniformly lead to declines in religious participation, belief,
and affiliation. I argue that education influences strategies of action, and these strategies of action are relevant to some
religious beliefs and activities but not others. Analysis of survey data shows that (1) education negatively affects exclusivist
religious viewpoints and biblical literalism but not belief in God or the afterlife; (2) education positively affects religious
participation, devotional activities, and emphasizing the importance of religion in daily life; (3) education positively affects
switching religious affiliations, particularly to a mainline Protestant denomination, but not disaffiliation; (4) education
is positively associated with questioning the role of religion in secular society but not with support for curbing the public
opinions of religious leaders; and (5) the effects of education on religious beliefs and participation vary across religious
traditions. Education does influence Americans’ religious beliefs and activities, but the effects of education on religion
are complex. 相似文献
6.
Sexual Encounters and Manhood Acts: Evangelicals,Latter‐Day Saints,and Religious Masculinities 下载免费PDF全文
The experiences of men in traditional religions are complex, at times inconsistent, and not necessarily the direct result of religious teachings. This article draws from two qualitative case studies to examine the ways in which evangelical and Latter‐Day Saint men understand masculinity and their spiritual beliefs in the context of sexual activity. The authors present two masculine practices—acceptance of sexual rejection and sexual indifference—that allow religious men in this study to simultaneously challenge and uphold the system of hegemonic masculinity that their traditions promote. These findings point to the moments when creative, interpretative work helps religious men to reconcile their experiences with religious expectations and to alleviate the tensions they face in their everyday lives. This article offers new insights into how gender and sexuality studies may be integrated into the sociology of religion. 相似文献
7.
Moira Stephens Christopher F. C. Jordens Ian H. Kerridge Rachel A. Ankeny 《Journal of religion and health》2010,49(4):513-535
This paper concerns the medical, religious, and social discourse around abortion. The primary goal of this paper is to better
understand how seven of the world’s major religious traditions (Roman Catholic, Lutheran, Jewish, Islamic, Buddhist, Confucian,
and Hindu) address abortion ‘in the clinic’. We do not aim to critique these commentaries but to draw out some of the themes
that resonate through the commentaries and place these within complex social contexts. We consider the intersection of ontology
and morality; the construction of women’s selfhood; the integration of religious beliefs and practices in a secular world.
We suggest that for many women, religious doctrine may be balanced with secular logic as both are important and inextricably
linked determinants of decision making about the termination of pregnancy. 相似文献
8.
Religion has been, and continues to be, a source of external hostility and internal struggle for many sexual minorities. This has potential implications for the observed religious origins and current religious affiliations of individuals identifying as a sexual minority. Regarding origins, self-identified sexual minorities might be less likely than heterosexuals to have come from religious traditions that have tended to be hostile to minority sexualities, as individuals raised within those traditions might be hesitant to identify as a sexual minority even if they have same-sex attractions. Regarding destinations, self-identified sexual minorities might be more likely than heterosexuals to switch away from religious traditions that have tended to be hostile to minority sexualities. We examine these expectations using nationally representative survey data from the 2008 to 2014 General Social Surveys. The analysis shows that sexual minorities do not significantly differ from heterosexuals by the religious traditions in which they were raised. Sexual minorities are, however, more likely than heterosexuals to move away from Christian traditions and towards disaffiliation or reaffiliation with “other” traditions that include Judaism, Buddhism, and liberal nontraditional religions such as Unitarian Universalism. For gay and lesbian individuals, these patterns of disaffiliation and reaffiliation can be attributed to higher on average education and lower likelihood of being married and having children; however, these sociodemographic factors do not explain the disaffiliation and reaffiliation of bisexual individuals. Further research should explore the different religious experiences of sexual minority sub-groups. 相似文献
9.
Joshua D. Wright Jason R. Young 《Identity: An International Journal of Theory and Research》2017,17(2):55-68
Social identity can affect perceptions of external threats and the type of response elicited to those threats. Religion is a social identity with eternal group membership and revered beliefs and values; thus, religious identity salience, religious commitment, and religious involvement may have implications for aggressive responses to perceived threats to a person’s religious identity. In a sample of 176 Christians, Muslims, and Jews, we investigated whether people respond aggressively to collective threat as a function of religious identity salience, religious commitment, and religious involvement. Religious commitment was positively related to anger only when religious identity was salient. Religious involvement was negatively related to anger and hostility only when religious identity was salient. Religious identity salience appears to act as a moderator by either enhancing perceptions of threat or by activating internal religious beliefs and values. 相似文献
10.
《The journal of positive psychology》2013,8(6):447-460
In a series of three studies, we examined the ways in which religion informs the individual experience and valuation of emotions. In Study 1, Christian, Muslim, Hindu, Buddhist and Jewish participants (N = 7231) in 49 nations reported the frequency with which they experienced nine discrete emotions. Results indicate group level differences in the frequency with which different emotions are experienced. Study 2 examined whether the patterns of emotional experiences found in Study 1 replicated in the valuation of those emotions by the adherents of those different religious traditions. Study 3 experimentally manipulated the salience of religious identity to examine the effect of religion on the current experience of emotions. Across the studies, findings provide evidence that religion (e.g., Christianity, Buddhism, etc) is related to the experience of, and beliefs about, emotional states. Implications for the study of happiness and positive psychology are discussed in light of the findings. 相似文献
11.
Ward H. Goodenough 《Zygon》1992,27(3):287-295
Abstract. How to reconcile belief in God with the worldview generated by modern science is a concern for those who see such belief as the essence of religion. Some religious traditions emphasize correct behavior, including observance of ritual, more than belief. Others stress individual pursuit of inner tranquility without prescribing particular beliefs or rituals by which that is to be achieved. Theological issues relating to "the God question in an age of science" are relevant to Christians, whose religious emphasis is on right belief as necessary to personal salvation; but science does not raise such issues for religion generally. 相似文献
12.
13.
Maeve Cooke 《International Journal for Philosophy of Religion》2006,60(1-3):187-207
The article considers Jürgen Habermas’s views on the relationship between postmetaphysical philosophy and religion. It outlines
Habermas’s shift from his earlier, apparently dismissive attitude towards religion to his presently more receptive stance.
This more receptive stance is evident in his recent emphasis on critical engagement with the semantic contents of religion
and may be characterized by two interrelated theses: (a) the view that religious contributions should be included in political
deliberations in the informally organized public spheres of contemporary democracies, though translated into a secular language
for the purposes of legislation and formal decision making and (b) the view that postmetaphysical philosophy should seek to
salvage the semantic contents of religious traditions in order to supply the evocative images, exemplary figures, and inspirational
narratives it needs for its social and political projects. With regard to (a), it argues that the translation requirement
impairs the political autonomy of religious believers and other metaphysically inclined citizens, suggesting that this difficulty
could be alleviated by making a distinction between epistemologically authoritarian and non-authoritarian religious beliefs.
With regard to (b), it argues that the salvaging operation is not as straightforward as Habermas seems to suppose and that
social and political philosophy may not be able to tap the semantic power of religious traditions without relying on metaphysical
assumptions; it concludes that, here, too, a distinction between authoritarian and non-authoritarian approaches to knowledge
and validity may be useful. 相似文献
14.
Daniel Arnon 《Journal for the scientific study of religion》2018,57(3):567-584
Does a senator's personal religion influence their legislative behavior in the Senate? To date, empirical research has answered this question only using senators’ religious traditions, while more concurrent work implies that religion should be measured as a multifaceted phenomenon. This study tests this proposition by compiling a unique data set of senators’ religion, conceptualized and measured by three different elements—belonging, beliefs, and behavior. The study estimates the association between these three religious facets and senators’ legislative behavior on economic, social, and foreign policy issues, while controlling for their constituencies’ political and religious preferences. It finds that religious beliefs are a strong predictor of senators’ legislative behavior, while religious tradition and behavior are mostly not. Furthermore, it finds that religious beliefs are associated with legislative behavior across a wide array of policy areas and are not confined to sociocultural issues. 相似文献
15.
Barbara A. Shaffer 《Mental health, religion & culture》2013,16(2):151-158
The present study illustrates the impact of threat and authoritarianism on individuals and their respective belief systems within a Christian framework. Participants completed Altemeyer's Right-Wing Authoritarianism (RWA) Scale, the Religious Fundamentalism Scale, the Questions and Doubts about Religion Scale, and the Behavioral and Faith Scale. Participants also read a threat- or non-threat-inducing article concerning the crisis of the Catholic Church. Results showed that individuals with high RWA scores demonstrated a greater support for religious fundamentalist ideals, reported less doubts regarding their religious beliefs, and identified more strongly with their religion than did those with low RWA scores. Furthermore, participants who were exposed to threat, regardless of individual level of authoritarianism, scored higher on a measure of religious fundamentalist ideals and identified more strongly with their respective religions than those who were not exposed to a threat. Most importantly, individuals high in authoritarianism who were exposed to threat demonstrated greater support for religious fundamentalist ideals, reported fewer doubts, and more strongly identified with their religion than those individuals with high levels of authoritarianism who were in the non-threatening article condition. 相似文献
16.
Kelley A. Raab 《Mental health, religion & culture》2013,16(5):473-487
In the article, I explore the use of spiritual strategies in the treatment of manic depression in religiously oriented psychiatric inpatients. Manic depression, a disorder primarily of mood, is characterized by bouts of mania alternating with depression. Religious themes and mystical experiences pervade the language of manic depressive illness, e.g., sensing one is God, being given a divine mission, receiving divine messages, having ecstatic experiences, and so on. Debate exists concerning the effectiveness of spiritual interventions in manic patients. I suggest that a trained religious leader may be able to work therapeutically with such patients, provided that two goals are kept in mind: emphasizing beliefs that facilitate positive coping and challenging irrational religious beliefs (i.e., beliefs that lead to negative coping). When examined psychoanalytically, patients’ religious symbols and beliefs reveal deeply held beliefs about themselves. In particular, splitting and idealization and devaluation can be seen in their religious belief system. The role of culture in promoting maladaptive belief systems must not be overlooked. In employing spiritual interventions in patients diagnosed with manic depression, potential dangers are imposing one's values on patients and overstating the importance of spirituality. 相似文献
17.
Shanta Premawardhana 《The Journal of religious ethics》2011,39(2):223-245
The current financial crisis is one rooted not in recent deregulation but in the breaking of ancient (religious) laws, and this crisis is one of many ethical problems today that have religious roots. The tone of this essay is informed by a document from the World Council of Churches, which affirms “greed as violence” and that Christians do not have all the answers to the problem of greed; therefore, Christians need to seek solutions with other religious communities. Furthermore, religious leaders, theologians, and ethicists, by their very station in life, are not able to effectively listen to the voices of the poor and marginalized people of the world. Self‐critically examining the mainstream traditions within Christianity for its allegiance to empires, the article calls for engaging the alternative, rather than the mainstream traditions within religions whose interpretations of Scripture have provided insights that are at variance with the mainstream. It calls those who engage in this work to be double‐headed: to examine others' beliefs from the perspective of the other—while continuing to be rooted in one's own center—and to recognize that the voices of those in poor or marginalized communities are inaccessible, unless those who are poor themselves become the mediators of dialogue. 相似文献
18.
Religious Affiliation and Attitudes Towards Gay Men: On the Mediating Role of Masculinity Threat 下载免费PDF全文
Gerhard Reese Melanie C. Steffens Kai J. Jonas 《Journal of community & applied social psychology》2014,24(4):340-355
Previous research suggests that people from some religious backgrounds hold more negative attitudes towards gay men than others do. The current research focuses on psychological variables as an alternative explanation to religious affiliation, testing whether masculinity beliefs regarding gay men and their perceived threat to one's masculinity can explain such between‐group differences in negative attitudes. With a sample of 155 male heterosexual university students (Muslims and Christians in Germany), we found that Muslims held more negative attitudes towards gay men than Christians did. Yet, this relation was partially mediated by beliefs about the masculinity of gay men and the experience of masculinity threat imposed by gay men, substantially reducing the effect of religious affiliation on antigay attitudes. In sum, similar psychological processes explained antigay attitudes of both Muslims and Christians. Copyright © 2013 John Wiley & Sons, Ltd. 相似文献
19.
I. C. V. Thuné-Boyle J. Stygall M. R. S. Keshtgar T. I. Davidson S. P. Newman 《Journal of religion and health》2011,50(2):203-218
The use of religious/spiritual resources may increase when dealing with the stress of a cancer diagnosis. However, there has
been very little research conducted into changes in religious/spiritual beliefs and practices as a result of a cancer diagnosis
outside the USA. The aim of this study was to examine the impact of a breast cancer diagnosis on patients’ religious/spiritual
beliefs and practices in the UK where religious practice is different. The study used two methods. One compared the religious/spiritual
beliefs and practices of 202 patients newly diagnosed with breast cancer with those of a control group of healthy women (n = 110). The other examined patients’ perceived change in religious/spiritual beliefs and practices at the time of surgery
with those in the year prior to surgery. The aspects of religiousness/spirituality assessed were: levels of religiosity/spirituality,
strength of faith, belief in God as well as private and public practices. Patient’s perceived their belief in God, strength
of faith and private religious/spiritual practices to have significantly increased shortly after surgery compared with the
year prior to surgery. However, there were no significant differences in religious/spiritual beliefs and practices between
patients and healthy participants. Change scores demonstrated both a reduction and an increase in religious/spiritual beliefs
and practices. Although belief in God, strength of faith and private religious/spiritual practices were perceived by patients
to be significantly higher after their cancer diagnosis, no significant differences in religious/spiritual beliefs and practices
were found between the cancer group at the time of surgery and the control group. Different methodologies appear to produce
different results and may explain contradictions in past US studies. Limitations of this study are discussed and suggestions
for future research are made. 相似文献
20.
Delusions have been conceptualized as forming in response to experience, yet the relationship between religious belief, and beliefs regarded as delusional, has received little research attention. This is despite the high prevalence of delusions featuring religious content. Semi-structured interviews were conducted with seven participants who had been diagnosed as experiencing delusions. Participants from a range of religious backgrounds were asked about their religious experiences and beliefs, family background and experiences of psychosis. These interviews were analysed qualitatively. Whilst religious background affected the content of delusions, the nature of delusions appeared to be influenced by other factors, such as early family experiences, particularly an absent parent and conflict within the family. Individuals often used a religious framework to understand unusual experiences, and there seemed to be a role for the process of identification and wish fulfilment in influencing delusional content. Whilst this research is clearly limited by its exploratory nature, it offers a possible framework of understanding which helps make sense of religious delusions, and suggests approaches which may be helpful in recovery. 相似文献