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  1. Encountering Evil: The Evil-God Challenge From Religious Experience.Asha Lancaster-Thomas - unknown - European Journal for Philosophy of Religion 12 (3):0-0.
    It is often thought that religious experiences provide support for the cumulative case for the existence of the God of classical monotheism. In this paper, I formulate an Evil-god challenge that invites classical monotheists to explain why, based on evidence from religious experience, the belief in an omnipotent, omniscient, omnibenevolent god is significantly more reasonable than the belief in an omnipotent, omniscient, evil god. I demonstrate that religious experiences substantiate the existence of Evil-god more so than they do the existence (...)
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  • On Evolution of God-Seeking Mind: An Inquiry Into Why Natural Selection Would Favor Imagination and Distortion of Sensory Experience.Conrad Montell - forthcoming - Philosophical Explorations.
    The earliest known products of human imagination appear to express a primordial concern and struggle with thoughts of dying and of death and mortality. I argue that the structures and processes of imagination evolved in that struggle, in response to debilitating anxieties and fearful states that would accompany an incipient awareness of mortality. Imagination evolved to find that which would make the nascent apprehension of death more bearable, to engage in a search for alternative perceptions of death: a search that (...)
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  • Should Education Be Transformative?Douglas W. Yacek - 2020 - Journal of Moral Education 49 (2):257-274.
    ABSTRACTIt has become commonplace within the educational research community to invoke the transformative power of education. The call to adopt a ‘transformative’ approach to teaching and learning can be heard in fields as different as adult education and school leadership and as estranged as social justice education and educational psychology. While there is undoubtedly great promise in the idea of transformative education, the fact that it involves deep psychological restructuring on the part of the student requires ethical justification. In this (...)
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  • The Social Nature of Saintliness and Moral Action: A View of William James's Varieties in Relation to St Ignatius and Lawrence Kohlberg.Ann Higgins-D'Alessandro & John J. Cecero Sj - 2003 - Journal of Moral Education 32 (4):357-371.
    This article argues that William James's thinking in The Varieties and elsewhere contains the view that social institutions, such as religious congregations and schools, are mediators between the private and public spheres of life, and are necessary for transforming personal feelings, ideals and beliefs into moral action. The Exercises of St Ignatius and the Just Community moral education approach serve as examples. Criticisms of the more commonly held view that James recognised only individual personal experiences as valid religious expressions are (...)
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  • On the Relation of Morality and Religion: Two Lessons From James's Varieties of Religious Experience.Kurt Keljo & Tom Christenson - 2003 - Journal of Moral Education 32 (4):385-396.
    Drawing chiefly on the reflections of William James in his classic work, The Varieties of Religious Experience, this article explores the dynamics of a mutually enriching relationship between religion and morality, whereby the two domains animate and inform each other. James's work is explored to suggest the outlines of such a relationship, while recent studies of moral exemplars and the thought of Martin Buber are drawn upon to extend and deepen the discussion. The thesis is that the best of religion (...)
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  • From Father to Son: Generative Care and Gradual Conversion in William James's Writing of The Varieties.Lynn Bridgers & John R. Snarey - 2003 - Journal of Moral Education 32 (4):329-340.
    Using a historical and biographical, then developmental, approach, this article examines William James's spiritual family history by reviewing key events in the life of his father, Henry James, Sr. It pays particular attention to Henry Sr's tumultuous relationship with his own father, William James of Albany, and Henry Sr's subsequent conversion to the religious thought of Emmanuel Swedenborg. James's writing of The Varieties of Religious Experience can be seen as integral to his moral and religious development; that is, it functioned (...)
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  • Review of C. Koopman, Pragmatism as Transition. Historicity and Hope in James, Dewey, and Rorty. [REVIEW]Roberto Frega - 2009 - European Journal of Pragmatism and American Philosophy 1 (1).
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  • Understanding the Nature of Oneness Experience in Meditators Using Collective Intelligence Methods.Eric Van Lente & Michael J. Hogan - 2020 - Frontiers in Psychology 11.
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  • Theology in the Age of Cognitive Science.John Teehan - 2020 - International Journal of Philosophy and Theology 81 (4):423-445.
    The cognitive science of religion sets out a naturalistic account of religion, in which religious phenomena are grounded in evolved cognitive and moral intuitions. This has important implications f...
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  • Decision-Making Capacity.Jennifer Hawkins & Louis C. Charland - 2020 - Stanford Encyclopedia of Philosophy.
    Decision-Making Capacity First published Tue Jan 15, 2008; substantive revision Fri Aug 14, 2020 In many Western jurisdictions the law presumes that adult persons, and sometimes children that meet certain criteria, are capable of making their own medical decisions; for example, consenting to a particular medical treatment, or consenting to participate in a research trial. But what exactly does it mean to say that a subject has or lacks the requisite capacity to decide? This question has to do with what (...)
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  • Every Sparrow That Falls: Understanding Animal Rights Activism as Functional Religion.James V. Parker, Wesley V. Jamison & Caspar Wenk - 2000 - Society and Animals 8 (1):305-330.
    This article reports original research conducted among animal rights activists and elites in Switzerland and the United States, and the finding that activism functioned in activists' and elites' lives like religious belief. The study used reference sampling to select Swiss and American informants.Various articles and activists have identified both latent and manifest quasi-religious components in the contemporary movement Hence, the research followed upon these data and anecdotes and tested the role of activism in adherents' lives. Using extensive interviews, the research (...)
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  • Panpsychism and Causation: A New Argument and a Solution to the Combination Problem.Hedda Hassel Mørch - 2014 - Dissertation, Oslo
    Panpsychism is the view that every concrete and unified thing has some form of phenomenal consciousness or experience. It is an age-old doctrine, which, to the surprise of many, has recently taken on new life. In philosophy of mind, it has been put forth as a simple and radical solution to the mind–body problem (Chalmers 1996, 2003;Strawson 2006; Nagel 1979, 2012). In metaphysics and philosophy of science, it has been put forth as a solution to the problem of accounting for (...)
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  • Portents of a Discipline: The Study of Religion Before Religious Studies.Leigh Eric Schmidt - 2014 - Modern Intellectual History 11 (1):211-220.
    Academic disciplines, including departments of history, emerged slowly and unevenly in the second half of the nineteenth century. Professional societies, including the American Historical Association at its founding in 1884, were generally tiny organizations, a few would-be specialists collecting together to stake a claim on a distinct scholarly identity. Fields of study were necessarily fluid—interdisciplinary because they remained, to a large degree, predisciplinary. As fields went, the study of religion appeared especially amorphous; it was spread out across philology, history, classics, (...)
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  • Religious Belief and Values.William P. Alston - 2001 - Faith and Philosophy 18 (1):36-49.
    Receptivity to Christian or other religious proclamations is powerfully influenced by one’s value orientations. I distinguish five contrasts in such orientations that illustrate this point. 1. Finding “worldly” values most deeply satisfying vs. a sense that something that transcends those would be most fulfilling. 2. Extreme stress on human autonomy vs. a positive evaluation of deference to God, if such there be. 3. A sense of thorough sinfulness vs. a thoroughly positive self image. 4. A willingness to accept outside help (...)
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  • Talking Back to the Spirits: The Voices and Visions of Emanuel Swedenborg.Simon R. Jones & Charles Fernyhough - 2008 - History of the Human Sciences 21 (1):1-31.
    The voices and visions experienced by Emanuel Swedenborg remain a topic of much debate. The present article offers a reconsideration of these experiences in relation to changes in psychiatric practice. First, the phenomenology of Swedenborg's experiences is reviewed through an examination of his writings. The varying conceptualizations of these experiences by Swedenborg and his contemporaries, and by psychiatrists of later generations, are examined. We show how attempts by 19th- and 20th-century psychiatrists to explain Swedenborg's condition as the result of either (...)
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  • The Relationship Between Individual Differences in Religion, Religious Primes, and the Moral Foundations.Daniel Yi & Jo-Ann Tsang - 2020 - Archive for the Psychology of Religion 42 (2):161-193.
    We present evidence for a complex relationship between religiousness and Haidt’s moral foundations, with data from four experiments, measuring 21 different dimensions of personal religiousness and utilizing six different religious primes. The more conservative dimensions of religiousness, such as intrinsic religious orientation and religious attendance, were positively related to binding moral foundations of loyalty, authority, and purity and sometimes related to the individualizing foundation of care. However, other, less conservative dimensions of religiousness, such as quest and extrinsic religious orientations, were (...)
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  • The Argument for Panpsychism From Experience of Causation.Hedda Hassel Mørch - 2019 - In William Seager (ed.), The Routledge Handbook of Panpsychism. Routledge.
    In recent literature, panpsychism has been defended by appeal to two main arguments: first, an argument from philosophy of mind, according to which panpsychism is the only view which successfully integrates consciousness into the physical world (Strawson 2006; Chalmers 2013); second, an argument from categorical properties, according to which panpsychism offers the only positive account of the categorical or intrinsic nature of physical reality (Seager 2006; Adams 2007; Alter and Nagasawa 2012). Historically, however, panpsychism has also been defended by appeal (...)
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  • Autopathography and Depression: Describing the 'Despair Beyond Despair'. [REVIEW]Stephen T. Moran - 2006 - Journal of Medical Humanities 27 (2):79-91.
    The Diagnostic and Statistical Manual of Mental Disorders, Fourth Edition, emphasizes diagnosis and statistically significant commonalities in mental disorders. As stated in the Introduction, “[i]t must be admitted that no definition adequately specifies precise boundaries for the concept of ‘mental disorder’ ” (DSM-IV, 1994, xxi). Further, “[t]he clinician using DSM-IV should ... consider that individuals sharing a diagnosis are likely to be heterogeneous, even in regard to the defining features of the diagnosis, and that boundary cases will be difficult to (...)
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  • The Paradigms of Contemporary Religious Education.Liam Gearon - unknown - Journal for the Study of Religion 27 (1):52-81.
    The word 'paradigm' appears in a number of Cornelia Roux's published works. This article re-examines her use of 'paradigm' in the light of Thomas Kuhn's The Structure of Scientific Revolutions. Drawing on recently published work on religion and education, I elaborate why researchers and educators alike require a more rigorous theoretical conceptualisation of the underlying paradigms of contemporary religious education. Outlining how a satisfactory understanding of the paradigms in religious education require an understanding of the epistemological grounds of each, the (...)
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  • The Meaning of the Concept of “Spiritual Energy” in the Philosophy of William James and Henry Bergson.Maria M. Kuznetsova - 2020 - Russian Journal of Philosophical Sciences 63 (4):115-131.
    The article examines the philosophy of Henri Bergson and William James as independent doctrines aimed at rational comprehension of spiritual reality. The doctrines imply the paramount importance of consciousness, the need for continuous spiritual development, the expansion of experience and perception. The study highlights the fundamental role of spiritual energy for individual and universal evolution, which likens these doctrines to the ancient Eastern teaching as well as to Platonism in Western philosophy. The term “spiritual energy” is used by Bergson and (...)
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  • Realism and Belief Attribution in Heidegger’s Phenomenology of Religion.David J. Zoller - 2012 - Continental Philosophy Review 45 (1):101-120.
    This essay offers a new reading of Heidegger’s early “formally indicative” view of religious life as a broad critique of popular representations of religious life in the human sciences and public discourse. While it has frequently been understood that Heidegger’s work aims at the “enactment” of religious life, the logic and implications of this have been rather unclear to most readers. Presenting that logic, I argue that Heidegger’s point parallels that of Alfred Schutz in suggesting that typical academic discussions of (...)
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  • A Qualitative Inquiry Into the Experience of Sacred Art Among Eastern and Western Christians in Canada.Jacob Lang, Despina Stamatopoulou & Gerald C. Cupchik - forthcoming - Archive for the Psychology of Religion:008467242093335.
    This article begins with a review of studies in perception and depth psychology concerning the experience of exposure to sacred artworks in Roman Catholic and Eastern Orthodox contexts. This follows with the results of a qualitative inquiry involving 45 Roman Catholic, Eastern and Coptic Orthodox, and Protestant Christians in Canada. First, participants composed narratives detailing memories of spiritual experiences involving iconography. Then, in the context of a darkened room evocative of a sacred space, they viewed artworks depicting Biblical themes and (...)
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  • The African Philosophy Reader: A Text with Readings.P. H. Coetzee & A. P. J. Roux (eds.) - 1998 - London: Routledge.
    Divided into eight sections, each with introductory essays, the selections offer rich and detailed insights into a diverse multinational philosophical landscape. Revealed in this pathbreaking work is the way in which traditional philosophical issues related to ethics, metaphysics, and epistemology, for instance, take on specific forms in Africa's postcolonial struggles. Much of its moral, political, and social philosophy is concerned with the turbulent processes of embracing modern identities while protecting ancient cultures.
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  • An Introduction to Evolutionary Psychology and its Application to Suicide Terrorism.James R. Liddle, Lance S. Bush & Todd K. Shackelford - 2011 - Behavioral Sciences of Terrorism and Political Aggression 3:176-197.
    This article introduces evolutionary psychology to a general readership, with the purpose of applying evolutionary psychology to suicide terrorism. Some of the key concepts related to evolutionary psychology are discussed, as well as several misconceptions associated with this approach to psychology. We argue that one of the primary, but insufficient, motivating factors for suicide terrorism is strong religious belief. Evolutionary psychological theories related to religious belief, and supporting empirical work, are described, laying a foundation for examining suicide terrorism. Several promising (...)
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  • An Exploration of Community, Identity, Religion and Spirituality.Sara Thomas - unknown
    Research in the field of community psychology supports findings that membership, influence, integration and fulfilment of needs, a shared emotional connection, and a sense of belonging contribute to a sense of community. Sarason proposes that individuals have a basic instinctual need for transcendence which leads them to seek religious groups and experiences. Hill posits that Sarason's sense of transcendence is a construct that is closely related to and can be useful for conceptualizing and exploring spirituality and suggests that SOC may (...)
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  • Cogitor Ergo Sum: The Origin of Self-Awareness in Dyadic Interaction.Stephen Langfur - 2019 - Human Studies 42 (3):425-450.
    When I see a mountain to be far away, there is non-reflective awareness of myself as that from which distance is measured. Likewise, there is self-awareness when I see a tree as offering shade or a hiding place. In such cases, how can the self I am aware of be the same as I who am aware of it? Can the perceived be its perceiver? Mobilizing infancy research, I offer the following thesis as to how one can be aware of (...)
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  • Okkulte Aesthetik [Occult Aesthetics] by Timon L. Kuff; Thomas Manns Geisterebaron by Manfred Dierks.Andreas Sommer - 2014 - Journal of Scientific Exploration 27 (4).
    The physician, sexologist and psychical researcher Albert von Schrenck-Notzing was without a doubt one of the most unusual and controversial figures in the history of late-nineteenth and early twentieth-century German medicine and science. As a young student, he sought – together with his one-time mentor Carl du Prel, the philosopher-psychologist Max Dessoir and others – to expand the methodological and epistemological scope of fledgling German professionalized psychology by serving as an important conduit for strands of psychological experimentation from France and (...)
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  • Consent or Coercion? Treatment Referrals to Alcoholics Anonymous.Louis C. Charland - 2007 - Journal of Ethics in Mental Health 2 (1):1-3.
    Clinton is certainly correct that there can be serious ethical problems with mental health professionals referring clients with substance dependence and other addictionrelated problems to 12-step programs. But the philosophical doctrine of representationalism he proposes is not a helpful way to address those issues. It seems more like red herring that only serves to detract attention from the real problem. This is the coercive nature of referrals to 12-step programs in many treatment and rehabilitation centres. Clinton’s discussion is helpful because (...)
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  • Cynthia's Dilemma: Consenting to Heroin Prescription.Louis C. Charland - 2002 - American Journal of Bioethics 2 (2):37-47.
    Heroin prescription involves the medical provision of heroin in the treatment of heroin addiction. Rudimentary clinical trials on that treatment modality have been carried out and others are currently underway or in development. However, it is questionable whether subjects considered for such trials are mentally competent to consent to them. The problem has not been sufficiently appreciated in ethical and clinical discussions of the topic. The challenges involved throw new light on the role of value and accountability in contemporary discussions (...)
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  • The Paradox of Ineffability.Gäb Sebastian - 2017 - International Journal of Philosophy and Theology 78 (3):1-12.
    Saying that x is ineffable seems to be paradoxical – either I cannot say anything about x, not even that it is ineffable – or I can say that it is ineffable, but then I can say something and it is not ineffable. In this article, I discuss Alston’s version of the paradox and a solution proposed by Hick which employs the concept of formal and substantial predicates. I reject Hick’s proposal and develop a different account based on some passages (...)
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  • The Marriage Between Ego and Id: Cognitive Integration and its Relation to Mystical Experience.Antoon Geels - 2006 - Archive for the Psychology of Religion / Archiv für Religionspychologie 28 (1):219-252.
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  • Science and Spirit in Stockholm.Charles Whitehead - 2011 - Journal of Consciousness Studies 18 (7-8):7-8.
    I find it hard to say whether TSC this year was the most balanced or the most biased since the first I attended in 1998. That year there were 35 plenary talks, of which 27 were distinctly materialist — that is, they assumed that consciousness ‘arises’ from ‘physical’ processes in the brain. This year there were also 35 plenaries, with 24 devoted to physicalist accounts. I cannot claim absolute precision for these figures, because it is not always easy to make (...)
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  • Why Bad Moods Matter. William James on Melancholy, Mystic Emotion, and the Meaning of Life.Heleen Pott - 2017 - Philosophia 45 (4):1635-1645.
    William James’s reputation in the field of emotion research is based on his early psychological writings where he defines emotions as ‘feelings of bodily changes’. In his later work, particularly in his study of mystic emotion, James comes up with what looks like a completely different approach. Here his focus is on positive feelings of inspiration and joy, but also on downbeat moods like melancholy and depression. He examines how these feeling states give meaning to an individual’s life. Theorists often (...)
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  • Twenty-Five Years In: Landmark Empirical Findings in the Cognitive Science of Religion.Robert N. McCauley - 2018 - Filosofia Unisinos 19 (3).
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  • “Emotion”: The History of a Keyword in Crisis.Thomas Dixon - 2012 - Emotion Review 4 (4):1754073912445814.
    The word “emotion” has named a psychological category and a subject for systematic enquiry only since the 19th century. Before then, relevant mental states were categorised variously as “appetites,” “passions,” “affections,” or “sentiments.” The word “emotion” has existed in English since the 17th century, originating as a translation of the French émotion, meaning a physical disturbance. It came into much wider use in 18th-century English, often to refer to mental experiences, becoming a fully fledged theoretical term in the following century, (...)
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  • The Religious Life: The Insights of William James by Donald Capps. [REVIEW]M. Laurel-Leigh Meierdiercks & John R. Snarey - 2017 - William James Studies 13 (1).
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  • Justification and Critique: The Will to Believe and the Public Dimension of Religious Belief.Ulf Zackariasson - 2016 - William James Studies 12 (2).
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  • New Insights Into William James’s Personal Crisis in the Early 1870s: Part 1. Arthur Schopenhauer and the Origin & Nature of the Crisis. [REVIEW]David E. Leary - 2015 - William James Studies 11 (1).
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  • Reformed Protestantism and the Origins of Modern Environmentalism.Michael S. Northcott - 2018 - Philosophia Reformata 83 (1):19-33.
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  • When to Believe Upon Insufficient Evidence: Three Criteria.Joseph W. Long - 2017 - Contemporary Pragmatism 14 (2):176-184.
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  • Royce and Bernstein on Evil.Claudio Marcelo Viale - 2013 - Contemporary Pragmatism 10 (1):73-90.
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  • "Signs for a People Who Reason": Religious Experience and Natural Theology.Amber Griffioen - 2017 - European Journal for Philosophy of Religion 9 (2):139-163.
    In this paper, I examine various philosophical approaches to religious experience and natural theology and look at some ways in which the former might be relevant for the latter. I argue that by thinking more about oft-overlooked or -underemphasized understandings of a) what might constitute religious experience and b) what functions natural theology might serve, we can begin to develop a more nuanced approach to natural theological appeals to religious experience — one that makes use of materially mediated religious experience (...)
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  • Radical Enlightenment, Enlightened Subversion, and Spinoza.Sonja Lavaert - 2014 - Philosophica 89.
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  • A Sense of 'Special Connection', Self-Transcendent Values and a Common Factor for Religious and Non-Religious Spirituality.Michael E. Hyland, Philippa Wheeler, Shanmukh Kamble & Kevin S. Masters - 2010 - Archive for the Psychology of Religion 32 (3):293-326.
    We examined the hypothesis that a tendency to experience the world in terms of a sense of ‘special’ connection is responsible for the self-transcendent value dimension identified by multi-dimensional scaling and constitutes a common factor for different religious and non-religious interpretations of spirituality. Eight different groups were studied including: six different types of faith leaders in India and the UK, people who self-rated as spiritual but not religious, and those self-rating as neither spiritual nor religious. They completed a questionnaire that (...)
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  • Mudanças Culturais, Mudanças Religiosas.Eduardo Duque - 2014 - Humus.
    O fenómeno religioso tem sido, ao longo dos tempos, objecto de particular atenção. Foi sendo redefinido perante as suas circunstâncias históricas e socioculturais. Parece ter sobrevivido aos diversos anúncios do seu desaparecimento, anunciados tanto pela via da alienação intelectual (Comte) e antropológica (Feuerbach), como psíquica (Freud) e socioeconómica (Marx). Todavia, é inegável que a modernidade, com a sua consequente individualização social, deixou e continua a deixar marcas de uma progressiva secularização da sociedade. Tal facto conduz a um progressivo desgaste dos (...)
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  • Are Religious Experiences Really Localized Within the Brain? The Promise, Challenges, and Prospects of Neurotheology.Paul F. Cunningham - 2011 - Journal of Mind and Behavior 32 (3):223.
    This article provides a critical examination of a controversial issue that has theoretical and practical importance to a broad range of academic disciplines: Are religious experiences localized within the brain? Research into the neuroscience of religious experiences is reviewed and conceptual and methodological challenges accompanying the neurotheology project of localizing religious experiences within the brain are discussed. An alternative theory to current reductive and mechanistic explanations of observed mind–brain correlations is proposed — a mediation theory of cerebral action — that (...)
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  • On the Relationship Between Cognitive Models and Spiritual Maps. Evidence From Hebrew Language Mysticism.Brian L. Lancaster - 2000 - Journal of Consciousness Studies 7 (11-12):11-12.
    It is suggested that the impetus to generate models is probably the most fundamental point of connection between mysticism and psychology. In their concern with the relation between ‘unseen’ realms and the ‘seen’, mystical maps parallel cognitive models of the relation between ‘unconscious’ and ‘conscious’ processes. The map or model constitutes an explanation employing terms current within the respective canon. The case of language mysticism is examined to illustrate the premise that cognitive models may benefit from an understanding of the (...)
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  • An Analytic Philosophical Approach to Ibn Arabi’s Conception of Ultimate Reality.M. Alsamaani Nader Ahmed - 2017 - Dissertation, University of Birmingham
    In my thesis, I aim to develop a systematic and philosophically coherent thesis of ultimate reality for Ibn Arabi. In this pursuit, I adopt the style of analytic philosophy, seeking to employ and utilise some of its methods and theories. The philosophical aspects of Ibn Arabi’s doctrine are in dire need of conceptual clarification and systematic analysis with a closer focus on argumentation. The analytic tradition will prove most helpful in this regard. In my thesis, I begin by tracing Ibn (...)
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  • Are There Pure Conscious Events?Rocco J. Gennaro - 2008 - In Chandana Chakrabarti & Gordon Haist (eds.), Revisiting Mysticism. Cambridge Scholars Press. pp. 100--120.
    There has been much discussion about the nature and even existence of so-called “pure conscious events” (PCEs). PCEs are often described as mental events which are non-conceptual and lacking all experiential content (Forman 1990). For a variety of reasons, a number of authors have questioned both the accuracy of such a characterization and even the very existence of PCEs (Katz 1978, Bagger 1999). In this chapter, I take a somewhat different, but also critical, approach to the nature and possibility of (...)
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  • What Has History to Do with Philosophy? Insights From the Medieval Contemplative Tradition.Christina Van Dyke - 2018 - Proceedings of the British Academy 214:155-170.
    This paper highlights the corrective and complementary role that historically informed philosophy can play in contemporary discussions. What it takes for an experience to count as genuinely mystical has been the source of significant controversy; most current philosophical definitions of ‘mystical experience’ exclude embodied, non-unitive states -- but, in so doing, they exclude the majority of reported mystical experiences. I use a re- examination of the full range of reported medieval mystical experiences (both in the apophatic tradition, which excludes or (...)
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