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Religious Experience (religious + experience)
Selected AbstractsDOSTOEVSKY AND THE DYNAMICS OF RELIGIOUS EXPERIENCE by Malcolm Jones, Anthem Press, London, 2005, Pp. xiv + 154, £16.99 pbk.NEW BLACKFRIARS, Issue 1010 2006Stephen Bullivant No abstract is available for this article. [source] Methodological Atheism, Methodological Agnosticism and Religious ExperienceJOURNAL FOR THE THEORY OF SOCIAL BEHAVIOUR, Issue 1 2006DOUGLAS V. PORPORA First page of article [source] Abstracts: ALA 2010,San Francisco: Melville and Religious ExperienceLEVIATHAN, Issue 3 2010Brian Yothers Chair No abstract is available for this article. [source] Veins of Devotion: Blood Donation and Religious Experience in North India by Jacob CopemanAMERICAN ETHNOLOGIST, Issue 2 2010RON BARRETT No abstract is available for this article. [source] Living Islam: Muslim Religious Experience in Pakistan's North-West Frontier by Magnus MarsdenAMERICAN ETHNOLOGIST, Issue 1 2010PNINA WERBNER No abstract is available for this article. [source] Religious Experience and Contemporary Theological Epistemology , Edited by L. Boeve, Y. de Maeseneer, and S. van den BosscheRELIGIOUS STUDIES REVIEW, Issue 1 2010T. N. Timothy Lim No abstract is available for this article. [source] Crafting Sociocentric Selves in Religious Discourse in Rural FijiETHOS, Issue 4 2001Associate Professor Karen J. Brison This article examines narratives about religious experience among rural Fijians in order to reexamine the claim that Fijians and other Pacific Islanders have "sociocentric selves." Individuals insisted in their narratives that they had actively chosen to commit to churches in order to become more sociocentric. They suggested that sodocentrism was only a satisfying orientation if freely chosen. This article suggests that in our contemporary global village, Fijians choose to adopt a sociocentric orientation to define a worthy place for themselves vis-à-vis urban relatives and Western visitors. [source] Sacred Practices in Highly Religious Families: Christian, Jewish, Mormon, and Muslim Perspectives,FAMILY PROCESS, Issue 2 2004Loren Marks Ph.D. Quantitative research examining linkages between family relationships and religious experience has increased substantially in recent years. However, related qualitative research, including research that examines the processes and meanings behind recurring religion-family correlations, remains scant. To address this paucity, a racially diverse sample (N=24) of married, highly religious Christian, Jewish, Mormon, and Muslim parents of school-aged children were interviewed regarding the importance of religious family interactions, rituals, and practices in their families. Mothers and fathers discussed several religious practices that were meaningful to them and explained why these practices were meaningful. Parents also identified costs and challenges associated with these practices. Interview data are presented in connection with three themes: (1) "practicing [and parenting] what you preach," (2) religious practices, family connection, and family communion, and (3) costs of family religious practices. The importance of family clinicians and researchers attending to the influence of religious practice in the lives of highly religious individuals and families is discussed. [source] Spiritually oriented psychodynamic psychotherapyJOURNAL OF CLINICAL PSYCHOLOGY, Issue 2 2009Edward P. Shafranske Abstract Spiritually oriented psychodynamic psychotherapy pays particular attention to the roles that religious and spiritual beliefs, practices, and experiences play in the psychological life of the client. Contemporary psychoanalytic theorists offer multiple approaches to understand the functions of religious experience. Spirituality provides a means to address existential issues and provide a context to form personal meaning. Religious narratives present schemas of relationship and models of experiences salient to mental health, such as hope. God images or other symbolic representations of the transcendent have the power to evoke emotions, which in turn, influence motivation and behavior. While employing theories and techniques derived from psychodynamic psychotherapy, this therapeutic approach encourages the analysis of the functions religion and spirituality serve, while respecting the client's act of believing in faith. Psychotherapists address a client's spirituality by exploring the psychological meaning of such personal commitments and experiences and refrain from entering into discussion of faith claims. ©2009 Wiley Periodicals, Inc. J Clin Psychol: In Session 65:1,11, 2009. [source] The spiritual dimensions of psychopolitical validity: the case of the clergy sexual abuse crisisJOURNAL OF COMMUNITY PSYCHOLOGY, Issue 2 2008Diana L. Jones In this article, the authors explore the spiritual dimensions of psychopolitical validity and use it as a lens to analyze clergy sexual abuse. The psychopolitical approach suggests a comprehensive human science methodology that invites exploration of phenomena such as spirituality and religious experience and the use of methods from a wide variety of disciplines, including philosophy and theology. They report an analysis showing the clergy sexual abuse crisis to be a system with interrelated personal, relational, and social/collective aspects, many of which are in the spiritual domain. The analysis shows how the abuse of power permeates the clergy sexual abuse system and suggests that two interrelated levels of reform must occur: (a) the church must transformatively change its structures to liberate its members to develop spiritually as mature persons,a political task, and (b) consciousness raising is required to help empower people to assume their rightful role in church decision making,a psychological task. © 2008 Wiley Periodicals, Inc. [source] Men Want Something Real: Frank Buchman and Anglo-American College Religion in the 1920sJOURNAL OF RELIGIOUS HISTORY, Issue 3 2004Daniel Sack In 1925 a Princeton University alumnus told a group of faculty that "men want something real." He felt that students at Princeton and other universities were trapped in institutions historian George Marsden later described as increasingly secularized and secularizing. Their education was too theoretical and their Christianity was too conventional. Caught in such a place, young men wanted some kind of real-life experience, unmediated by books or instructors. They wanted excitement and intensity, the kind their predecessors found in the Great War. In place of immorality, or conventional Christianity, evangelist Frank Buchman organized a cell group movement where men could get an exciting religious experience. He repackaged Anglo-American evangelicalism so it would appeal to modern young people. The movement began in America, but soon included elite college students in Britain as well. It focused particularly on "key men," vital to Buchman's goal of remaking the world. [source] The Absorption Hypothesis: Learning to Hear God in Evangelical ChristianityAMERICAN ANTHROPOLOGIST, Issue 1 2010T. M. Luhrmann ABSTRACT, In this article, we use a combination of ethnographic data and empirical methods to identify a process called "absorption," which may be involved in contemporary Christian evangelical prayer practice (and in the practices of other religions). The ethnographer worked with an interdisciplinary team to identify people with a proclivity for "absorption." Those who seemed to have this proclivity were more likely to report sharper mental images, greater focus, and more unusual spiritual experience. The more they prayed, the more likely they were to have these experiences and to embrace fully the local representation of God. Our results emphasize learning, a social process to which individuals respond in variable ways, and they suggest that interpretation, proclivity, and practice are all important in understanding religious experience. This approach builds on but differs from the approach to religion within the culture-and-cognition school. [source] The Moral Philosophy of Raimond Gaita and Some Questions of Method in the Philosophy of ReligionNEW BLACKFRIARS, Issue 1030 2009Mark Wynn Abstract Raimond Gaita's moral philosophy is distinguished by, among other things, its attention to the role of embodied, enacted witness in disclosing certain moral values, and its understanding of the emotions as forms of thought. In this paper, I consider how Gaita's insights on these matters may be applied to certain questions in the philosophy of religion, paying particular attention to the nature of religious experience and ,the problem of evil'. I suggest that Gaita's discussion of how we come to recognise moral values or ,meanings' can be extended to the question of how we might recognise religious meanings. On this view, religious experience may take the form of an appreciation of the meaning borne by a material context (rather than, for example, some supra-sensory encounter with a supernatural agent), and our sense of the goodness or otherwise of the world may be answerable to the authoritative example of particular lives. [source] From unity to atonement: Some religious correlates of Hans Loewald's developmental theoryTHE INTERNATIONAL JOURNAL OF PSYCHOANALYSIS, Issue 3 2003Jenifer A. Nields Loewald's understanding of ego development offers a way to conceptualise, from a psychoanalytic perspective, those aspects of religious experience that can reflect or contribute to the enrichment of the ego, in contradistinction to the defensive and regressive elements of religious experience that have been well detailed in the psychoanalytic literature in the past. In Loewald's view, a dynamic and metabolic interplay between ego and reality characterises the developmental process. With increasing levels of internalisation, differentiation, individuation and integration, ego and reality are restructured into increasingly resilient and durable forms. An ongoing dialectical tension between separation and reunion provides the driving force for development. Loewald's emphasis on the synthetic rather than defensive aspects of ego functioning forms the basis for his characterisation of sublimation as a ,genuine appropriation' rather than a defence, thus opening up one way to understand non-defensive aspects of religious experience from a psychoanalytic perspective. In the course of this exploration of Loewald's view of ego development and its implications for an understanding of religious experience, the author offers perspectives on Freud's views of religion, on some extreme forms of religious fundamentalism, and on the dynamics of ,mature' faith as illuminated by Loewald's developmental theory. [source] Pathologizing Possession: An Essay on Mind, Self, and Experience in DissociationANTHROPOLOGY OF CONSCIOUSNESS, Issue 2 2003Ashwin Budden In this paper, critique the classic psychoanalytic anthropological construal of dissociative spirit possession as a pathological phenomenon. I review some of the relevant theoretical and ethnographic literature on this subject but focus on the work of two prominent psychoanalytic anthropologists to explore divergent views of the psychological nature of pathological and religious experience. Emphasis is placed on the necessity for taking into account the culture specific factors that shape dissociative possession, particularly with regard to spiritual experiences. I also move beyond this view to an embodiment approach that is useful for analyzing the experiential ground of spirit possession, and thus for providing insight into how particular individual and cultural realities are constructed through dissociation. Key words: dissociation, embodiment, possession, psychoanalytic anthropology, self "Perception is never an absolute revelation of 'what is' " -A.l. Hallovvell (1955: 84) [source] | |||||||||||||