Search results for 'Psychology, Religious' (try it on Scholar)

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  1. Harvie Ferguson (1995). Melancholy and the Critique of Modernity: Søren Kierkegaard's Religious Psychology. Routledge.score: 66.0
    Melancholy and The Critique of Modernity examines the connections between the emergence of modern society and the experience of melancholy. The idea of "sadness without a cause" has played an important part in human self-understanding throughout the development of Western society. But with the emergence of modernity melancholy has become its most pervasive and significant experience. The affinity between melancholy and modernity is examined through a comprehensive re-examination of the writings of Soren Kierkegaard. The whole range of Kierkegaard's work is (...)
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  2. Elmer Talmage Clark (1929). The Psychology of Religious Awakening. New York, Macmillan.score: 66.0
     
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  3. Edmund Smith Conklin (1929). The Psychology of Religious Adjustment. The Macmillan Company.score: 66.0
     
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  4. Erwin Ramsdell Goodenough (1965). The Psychology of Religious Experiences. New York, Basic Books.score: 66.0
     
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  5. Thomas Hywel Hughes (1933). The New Psychology and Religious Experience. London, G. Allen & Unwin.score: 66.0
     
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  6. Rico Vitz (2011). Thomas More and the Christian 'Superstition': A Puzzle for Hume's Psychology of Religious Belief. Modern Schoolman 88 (3-4):223-244.score: 54.0
    In this paper, I examine one particular element of Hume’s psychology of religious belief. More specifically, I attempt to elucidate his account of what I call the sustaining causes of religious belief—that is, those causes that keep religious beliefs alive in modern human societies. In attempting to make some progress at clarifying this element of Hume’s psychology, I examine one particular ‘experiment’—namely, the case of Thomas More, a man who is, by Hume’s own admission, a person of (...)
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  7. Jeremy R. Carrette (ed.) (2005). William James and the Varieties of Religious Experience: A Centenary Celebration. Routledge.score: 51.0
    William James's The Varieties of Religious Experience was an intellectual landmark, paving the way for modern study of parapsychology and religious experience. In this indispensable new companion to the Varietie s, key international experts in the fields of religious studies, psychology and mysticism offer contemporary responses to James's book, exploring its historical importance and modern relevance. As the only critical work dedicated to the cross-disciplinary influence of The Varieties of Religious Experience , it stands as a (...)
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  8. John Teehan (2010). In the Name of God: The Evolutionary Origins of Religious Ethics and Violence. Wiley-Blackwell.score: 51.0
    Introduction: Evolution and mind -- The evolution of morality -- Setting the task -- The moral brain -- The first layer : kin selection -- The second layer : reciprocal altruism -- A third layer : indirect reciprocity -- A fourth layer : cultural group selection -- A fifth layer : the moral emotions -- Conclusion: From moral grammar to moral systems -- The evolution of moral religions -- Setting the task -- The evolution of the religious mind -- (...)
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  9. William James (1902/2002). The Varieties of Religious Experience: A Study in Human Nature: Being the Gifford Lectures on Natural Religion Delivered at Edinburgh in 1901-1902. Dover Publications.score: 51.0
    After completing his monumental work, The Principles of Psychology, William James turned his attention to serious consideration of such important religious and philosophical questions as the nature and existence of God, immortality of the soul, and free will and determinism. His interest in these questions found expression in various works, including The Varieties of Religious Experience, his classic study of spirituality. Based on the prestigious Gifford Lectures on Natural Religion he gave at the University of Edinburgh in 1901 (...)
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  10. William James (2004). The Varieties of Religious Experience: A Study in Human Nature. Simon & Schuster.score: 51.0
    The culmination of William James' interest in the psychology of religion, The Varieties of Religious Experience approached the study of religious phenomena in a new way -- through pragmatism and experimental psychology. The most important effect of the publication of the Varieties was to shift the emphasis in this field of study from the dogmas and external forms of religion to the unique mental states associated with it. Explaining the book's intentions in a letter to a friend, James (...)
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  11. James Meredith Day (2008). Human Development and the Model of Hierarchical Complexity: Learning From Research in the Psychology of Moral and Religious Development. World Futures 64 (5 - 7):452 – 467.score: 48.0
    Critical consideration is given the empirical evidence for psychological models of religious development, its supposed relationship to other domains of psychological development, and especially, moral development. Significant problems with stage conceptions in these models augur a fundamental rethinking of religious development as a construct in developmental psychology. Model of Hierarchical Complexity has demonstrable promise for enabling greater precision in constructs and methods. This may resolve some central problems and advance research in the field.
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  12. Sante De Sanctis (1927). Religious Conversion, a Bio-Psychological Study. New York, Harcourt, Brace & Company, Inc..score: 48.0
    Routledge is now re-issuing this prestigious series of 204 volumes originally published between 1910 and 1965.
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  13. M. D. Faber (2004). The Psychological Roots of Religious Belief: Searching for Angels and the Parent-God. Prometheus Books.score: 48.0
    The basic biological situation -- Credulity, and the skeptical tradition -- The early period -- Construction of the inner realm -- Brain, mind, religion -- Infantile amnesia -- Prayer and faith -- Angelic encounters -- Are we 'wired for God'?.
     
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  14. Wilfrid Lawson Jones (1937). A Psychological Study of Religious Conversion. London, the Epworth Press (E. C. Barton).score: 48.0
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  15. Ilkka Pyysia¨Inen (2003). True Fiction: Philosophy and Psychology of Religious Belief. Philosophical Psychology 16 (1):109-125.score: 45.0
    The phenomenon of religious belief has been much discussed in philosophy of religion. However, a priori argumentation alone cannot establish what religious belief is like as a psychological attitude. Recent advances in the cognitive science of religion have paved the way for a new, naturalized philosophy of religion. Taking into account the relevant results and hypotheses presented within these disciplines, it is possible to develop a more empirically informed philosophy of religious belief. Instead of asking whether believing (...)
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  16. Ilkka Pyysiäinen (2003). True Fiction: Philosophy and Psychology of Religious Belief. Philosophical Psychology 16 (1):109 – 125.score: 45.0
    The phenomenon of religious belief has been much discussed in philosophy of religion. However, a priori argumentation alone cannot establish what religious belief is like as a psychological attitude. Recent advances in the cognitive science of religion have paved the way for a new, naturalized philosophy of religion. Taking into account the relevant results and hypotheses presented within these disciplines, it is possible to develop a more empirically informed philosophy of religious belief. Instead of asking whether believing (...)
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  17. Domenic Marbaniang (2008). Anatomy of Religious Violence. Basileia 1 (1):24.score: 45.0
    Religious violence is a function of deep philosophical and psychological belief-behavior. This article explores the issue in light of Hinduism, Islam, Christianity, and Psychology of evil.
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  18. Mary Rute Gomes Esperandio & Kevin Lee Ladd (2013). Oração e Saúde: questões para a Teologia e para a Psicologia da Religião (Prayer and Health: issues for theology and psychology of religion) - DOI: 10.5752/P.2175-5841.2013v11n30p627. [REVIEW] Horizonte 11 (30):627-656.score: 45.0
    A pesquisa quantitativa tem sido predominante nos estudos sobre oração. A partir de uma abordagem qualitativa baseada na análise de conteúdo, este estudo examina as relações entre oração e saúde. Os dados são provenientes de 104 vídeos com entrevistas gravadas com participantes de igrejas Católicas, Protestantes e Pentecostais. A análise levantou quatro categorias descritivas do uso da oração: 1. Como estratégia de coping (enfrentamento) (62,5%); 2. Para manter viva a espiritualidade (15,3%); 3. Como técnica de empoderamento mútuo (8,6%); 4. Como (...)
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  19. Joseph Loizzo (2011). Personal Agency Across Generations: Evolutionary Psychology or Religious Belief? Sophia 50 (3):429-452.score: 45.0
    Although the authors of modern scientific psychology agreed on precious little, Freud and Jung both insisted that any complete science of psychology requires some way to explain the intergenerational inheritance of character traits or personal habits of mind and action. Yet neither they nor their heirs in contemporary philosophy, psychology or cognitive science have been able to provide a plausible conceptual framework, much less a mechanism to account for the conservation of forms of personal agency across multiple lives. Is there (...)
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  20. Louise Sundararajan (2002). Religious Awe: Potential Contributions of Negative Theology to Psychology, "Positive" or Otherwise. Journal of Theoretical and Philosophical Psychology 22 (2):174-197.score: 45.0
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  21. Zuhal Agilkaya (2012). The Problem of Appropriate Psychology of Religion Measures for Non-Western Christian Samples with Respect to the Turkish–Islamic Religious Landscape. Archive for the Psychology of Religion 34 (3):285-325.score: 45.0
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  22. Malcolm A. Jeeves (1997/2006). Human Nature: Reflections on the Integration of Psychology and Christianity. Templeton Foundation Press.score: 42.0
    Approaching modern psychology -- Science and faith: learning from the past -- Neuropsychology: linking mind and brain -- Neuropsychology and spiritual experience -- Linking the brain and behavior -- Human nature: biblical and psychological portraits -- Human nature and animal nature: are they different? -- Personology and psychotherapy: confronting the challenges -- Human needs: psychological and theological perspectives -- Consciousness now: a contemporary issue -- Explaining consciousness now: a contemporary issue -- Determinism, freedom, and responsibility -- The future of science (...)
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  23. John Hick (2007). The New Frontier of Religion and Science: Religious Experience, Neuroscience, and the Transcendent. Palgrave Macmillan.score: 42.0
    This is the first major response to the new challenge of neuroscience to religion. There have been limited responses from a purely Christian point of view, but this takes account of eastern as well as western forms of religious experience. It challenges the prevailing naturalistic assumption of our culture, including the idea that the mind is either identical with or a temporary by-product of brain activity. It also discusses religion as institutions and religion as inner experience of the Transcendent, (...)
     
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  24. Janet Dallett (1998). The Not-yet-Transformed God: Depth Psychology and the Individual Religious Experience. Distributed to the Trade by Samuel Weiser.score: 42.0
  25. Ludwig Wittgenstein (1966). Lectures & Conversations on Aesthetics, Psychology and Religious Belief. Oxford, Blackwell.score: 39.0
    In 1938 Wittgenstein delivered a short course of lectures on aesthetics to a small group of students at Cambridge. The present volume has been compiled from notes taken down at the time by three of the students: Rush Rhees, Yorick Smythies, and James Taylor. They have been supplemented by notes of conversations on Freud (to whom reference was made in the course on aesthetics) between Wittgenstein and Rush Rhees, and by notes of some lectures on religious belief. As very (...)
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  26. Michael Murray, Four Arguments That the Cognitive Psychology of Religion Undermines the Justification of Religious Belief.score: 39.0
    Over the last decade a handful of cognitive models of religious belief have begun to coalesce in the literature. Attempts to offer “scientific explanations of religious belief ” are nothing new, stretching back at least as far as David Hume, and perhaps as far back as Cicero. What is also not new is a belief that scientific explanations of religious belief serve in some way to undermine the justification for those beliefs.
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  27. William James (1991). The Varieties of Religious Experience. Triumph Books.score: 39.0
  28. Lee A. Kirkpatrick (2004). The Evolutionary Social Psychology of Religious Beliefs. Behavioral and Brain Sciences 27 (6):741-741.score: 39.0
    Atran & Norenzayan (A&N) are correct that religion is an evolutionary by-product, not an adaptation, but they do not go far enough. Once supernatural beliefs are enabled by processes they describe, numerous social-cognitive mechanisms related to attachment, social exchange, coalitional psychology, status and dominance, and kinship are crucial for explaining the specific forms religion takes and individual and cultural differences therein.
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  29. F. R. Barry (1933). Christianity & Psychology. London, Student Christian Movement Press.score: 39.0
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  30. C. Edward Barker (1963). Psychology's Impact on the Christian Faith. London, Allen & Unwin.score: 39.0
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  31. Frank Craven Carter (1934). Psychology and Sacraments. London, Williams & Norgate.score: 39.0
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  32. Jeremy Carrette (2005). Pt. 2. James, Psychology and Religion. Listening to James a Century Later : The Varieties as a Resource for Renewing the Psychology of Religion / David M. Wulff ; the Varieties, the Principles and Psychology of Religion : Unremitting Inspiration From a Different Source / Jacob A. Belzen ; Passionate Belief : William James, Emotion and Religious Experience. [REVIEW] In Jeremy R. Carrette (ed.), William James and the Varieties of Religious Experience: A Centenary Celebration. Routledge.score: 39.0
  33. Valerie Demarinis (1997). "Religious Ritual Function and the Illusionistic World: Paul Pruyser's Psychology of Religion in Dialogue with Ritual Studies"1. Archive for the Psychology of Religion 22 (1):166-181.score: 39.0
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  34. M. D. Faber (2002). The Magic of Prayer: An Introduction to the Psychology of Faith. Praeger.score: 39.0
     
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  35. M. Jamie Ferreira (1995). Harvie Ferguson. Melancholy and the Critique of Modernity: Soren Kierkegaard's Religious Psychology. Pp. Xvii + 286. (London: Routledge, 1995.) £40 Hb, £14.99 Pb. [REVIEW] Religious Studies 31 (4):537.score: 39.0
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  36. Percy Gardner (1931). The Interpretation of Religious Experience. London, William & Norgate, Ltd..score: 39.0
     
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  37. Thomas Henry Howells (1928). A Comparative Study of Those Who Accept as Against Those Who Reject Religious Authority. Iowa City, the University.score: 39.0
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  38. James E. Loder (1966). Religious Pathology and Christian Faith. Philadelphia, Westminster Press.score: 39.0
     
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  39. Kate Loewenthal (1989). L. B. Brown. The Psychology of Religious Belief. Pp. 260. (Academic Press, 1987). £30; $48. [REVIEW] Religious Studies 25 (4):543.score: 39.0
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  40. Carl K. Mahoney (1927). The Religious Mind. New York, Macmillan.score: 39.0
     
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  41. Arthur Elwin Main (1931). The New Psychology, Behaviorism, and Christian Experience. [Plainfield, N.J.].score: 39.0
     
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  42. William James McKeefery (1951). A Critical Analysis of Quantitative Studies of Religious Awakening. [Alma?Mich.].score: 39.0
     
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  43. John Grant McKenzie (1940). Psychology, Psychotherapy and Evangelicalism. London, G. Allen and Unwin.score: 39.0
     
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  44. Barry McLaughlin (1964). Nature, Grace, and Religious Development. Westminster, Md.,Newman Press.score: 39.0
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  45. K. Helmut Reich (2000). Psychology of Religion: Guidelines for Priests, Ministers, Religious Educators, and Parents. Archive for the Psychology of Religion 23 (1):278-294.score: 39.0
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  46. Nanjunda Row & C. M. (1909). Cosmic Consciousness, or, the Vedantic Idea of Realisation, or, Mukti in the Light of Modern Psychology. M.C. Nanjunda Row Charities.score: 39.0
     
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  47. Nelson McLester Shipp (1935). Where Psychology Breaks Down (Spiritual Biology). Columbus, Ga.,Gilbert Printing Co..score: 39.0
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  48. Burnett Hillman Streeter (1934). The Church and Modern Psychology. Evansville, Ill..score: 39.0
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  49. William Bryn[from old catalog] Thomas (1935). The Psychology of Conversion. London, Allenson & Co. Ltd..score: 39.0
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  50. Antoine Vergote (2005). Recognition or Erasing of Religious Identities. Psychology of a Key Conflict in Religion. Archive for the Psychology of Religion 27 (1):93-112.score: 39.0
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