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111.
JEFFREY SATINOVER 《World Futures: Journal of General Evolution》2013,69(4):300-308
Physicists and philosophers argue whether quantum theory has spiritual implications. The vast majority of opinions are at two extremes: Some contend that quantum theory has absolutely no spiritual implications whatsoever, whereas others assert that it forms the very basis of a modern spirituality and can be directly applied to the human condition. It is this article's contention that neither extreme is correct. Quantum theory does have spiritual implications—a fact that its founders intuited and its enemies, Einstein preeminent among them, considered prima facie evidence of its as yet undiscovered flaws. Quantum theory has proven itself against all challenges more successfully than any other scientific theory, but its spiritual implications are extremely subtle. It provides a boundary to the materialistic, deterministic worldview and shows that there must be more to reality than that, but is inherently incapable of providing evidence as to the nature of what lies beyond that boundary. 相似文献
112.
《Women & Therapy》2013,36(1):129-142
Abstract For many women the connection between sexuality and spirituality is frequently experienced in the context of their past or current religious beliefsbeliefs that privilege intercourse and male pleasure while ignoring much of what is rich and important in women's sexual experiencingresulting in feelings of shame, guilt and disconnection from a vital source of their power and pleasure. The focus of this paper is on the differences between religiosity and spirituality, and how women can be assisted to develop more positive and affirming sexual self constructions and nurture a more empowering sense of spirituality in their lives, in the face of sometimes oppressive religious teachings and beliefs. Suggestions are provided for helping women create more positive connections between their spiritual and sexual selves, irrespective of their religious affiliations and beliefs. 相似文献
113.
J. E. R. Staddon 《The Behavior analyst / MABA》2013,36(2):229-238
David Hume argued that ought cannot be derived from is. That is, no set of facts, no amount of scientific knowledge, is by itself sufficient to urge us to action. Yet generations of well-meaning scientists (more and more as secular influences grow in the West) seem to have forgotten Hume''s words of wisdom. All motivated action depends ultimately on beliefs that cannot be proved by the methods of science, that is, on faith. 相似文献
114.
Steven Engler 《Religion》2013,43(1):84-91
This essay introduces a review symposium on Robert Yelle's Semiotics of Religion: Signs of the Sacred in History (2013). It first reviews the book's argument, then offers a selective review of the six contributions to the symposium, along with aspects of Yelle's responses to these. 相似文献
115.
Gabriel Levy 《Religion》2013,43(4):614-621
Norenzayan's book is an ambitious attempt to integrate recent research from behavioral economics and social psychology, particularly priming studies, into a book about religion. If the account is meant as an explanation of religion or big religion, it does not succeed. If it has more modest aims, namely to describe how surveillance institutions, of which big religion is one important class, can sometimes lead to cooperation and conflict, then it is quite successful in doing so. 相似文献
116.
Michael Stausberg 《Religion》2013,43(4):597-608
This essay introduces a review symposium on More than Belief: a Materialist Theory of Religion (2011) by Manuel A. Vásquez. The essay outlines the context and summarizes the structure and argument of the book. The author discusses its limitation as a full-blown theory of religion and summarizes the main points of criticism advanced by the other contributions to the review-symposium. 相似文献
117.
Janet M. Powers 《Religion》2013,43(4):573-577
The author argues in this paper that the ‘state effects’ generated by religious movements – even those operating at the margins of societies – require us to consider anew the impact of religious movements on state formation. In Sri Lanka, for instance, evangelicals are a minority. Yet their practice of proselytizing to new audiences was considered ‘unethical,’ generating opposition that was directed not only at them, but also at ruling elites for failing to stem what was seen as an intrusion of incompatible ‘Western’ ideals. Instead of considering how such Christian movements seek to ‘take over’ the functions of the ‘state’ as has been the experience in the United States and parts of Latin America, the author illustrates in this article why it makes more theoretical sense to ask how their activities impinge upon the conceptual frameworks through which the ‘state’ is imagined. 相似文献
118.
119.
Andrew Rawlinson 《Religion》2013,43(1):92-103
This commentary dwells on the intellectual, methodological, and stylistic characteristics that constitute the novelty of Robert Yelle's approach to the semiotics of religion. While praising Yelle's refreshing approach and his ability to combine a semiotic mindset with accurate comparative perspective, deep contextual knowledge, and historical sensibility, the commentary raises the issue of the extent to which semioticians can, and should, acknowledge the transient, historical nature of their point of view. This acknowledgment, it is argued, does not necessarily result in a self-deconstruction of the semiotic method itself but in the somewhat paradoxical awareness of the semiotic ideology underpinning it. 相似文献
120.
Jörg Rüpke 《Religion》2013,43(4):645-648
This review article addresses the historical argument of Norenzayan's Big Gods. It questions the claim that there is enough historical evidence to support the thesis that gods, who are observing human behaviour from high, enable societies to grow beyond the stage of face-to-face groups. 相似文献