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Journal articles on the topic 'Religious Mind'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Spilka, Bernard. "Studying the Religious Mind." Contemporary Psychology: A Journal of Reviews 35, no. 4 (1990): 327–28. http://dx.doi.org/10.1037/028446.

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2

김윤경. "『Nojasangiju』, Religious transformation of ‘mind’." JOURNAL OF ASIAN PHILOSOPHY IN KOREA ll, no. 37 (2012): 185–204. http://dx.doi.org/10.19065/japk..37.201207.185.

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3

IANNACCONE, LAURENCE, RODNEY STARK, and ROGER FINKE. "RATIONALITY AND THE “RELIGIOUS MIND”." Economic Inquiry 36, no. 3 (1998): 373–89. http://dx.doi.org/10.1111/j.1465-7295.1998.tb01721.x.

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4

GREEN, ADAM. "Power, other-worldliness, and the extended mind." Religious Studies 56, no. 3 (2018): 370–89. http://dx.doi.org/10.1017/s0034412518000549.

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AbstractIn this article, I use the extended mind literature to elucidate religious phenomena that are normally left well outside the purview of analytic philosophy of religion. I show that the extended mind literature casts light on how the potential relationships of the ordinary believer to extra-natural power dictate cross-culturally re-occurring ways of structuring religious praxis. This application of the extended mind illuminates a diverse but subtly interconnected set of religious phenomena, from the cross-cultural appeal of magic as a negative category to the role of other-worldliness i

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5

WONG, Teresa. "Christ's Mind, Paul's Mind." Louvain Studies 17, no. 2 (1992): 293–305. http://dx.doi.org/10.2143/ls.17.2.2013803.

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6

Salazar, Carles. "Religious Symbolism and the Human Mind." Method & Theory in the Study of Religion 27, no. 1 (2015): 82–96. http://dx.doi.org/10.1163/15700682-12341326.

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The purpose of this paper is to assess Durkheim’s approach to religion and the validity of the time-honoured principle of the social determination of mental representations. The thesis to be defended is that Durkheim was essentially right in understanding religious ritual as a symbolic language. But he was wrong both in his social deterministic theory of mental representations and in his definition of religion as an exclusively social phenomenon. As current evolutionary sciences have amply demonstrated, human mental architecture has been shaped by a long evolutionary process and cannot be easi

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7

Camba, Raul. "Religious belief doesn't weaken scientific mind." Nature 395, no. 6697 (1998): 9. http://dx.doi.org/10.1038/25583.

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8

Neill, A., and A. Ridley. "Religious Music for Godless Ears." Mind 119, no. 476 (2010): 999–1023. http://dx.doi.org/10.1093/mind/fzq075.

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9

Lawson, E. "Keeping religion in mind." Scripta Instituti Donneriani Aboensis 17, no. 1 (1999): 139–50. http://dx.doi.org/10.30674/scripta.67249.

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The study of religion should continue to focus on the mind rather than being relegated to the emotions. As you study the mind, do not forget to study religion. Do not be so overwhelmed by socio-cultural factors that you forget about the key role that the mind plays in the formation of religious ideas and the practices they inform. And when you study the formation of religious ideas do not become too easily sidetracked into considering only emotive processes. A cognitive approach to the study of religious ritual demonstrates that when you examine religious ideas and the practices they inform yo

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10

McCauley, Robert N., George Graham, and A. C. Reid. "Theory of Mind, Religiosity, and Autistic Spectrum Disorder: a Review of Empirical Evidence Bearing on Three Hypotheses." Journal of Cognition and Culture 19, no. 5 (2019): 411–31. http://dx.doi.org/10.1163/15685373-12340067.

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AbstractThe cognitive science of religions’ By-Product Theory contends that much religious thought and behavior can be explained in terms of the cultural activation of maturationally natural cognitive systems. Those systems address fundamental problems of human survival, encompassing such capacities as hazard precautions, agency detection, language processing, and theory of mind. Across cultures they typically arise effortlessly and unconsciously during early childhood. They are not taught and appear independent of general intelligence. Theory of mind (mentalizing) undergirds an instantaneous

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11

Clark, S. R. L. "Review: Religious Commitment and Secular Reason." Mind 111, no. 443 (2002): 639–43. http://dx.doi.org/10.1093/mind/111.443.639.

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12

KADONO, Haruki. "The Threefold Religious Mind in Honen Literature." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 52, no. 1 (2003): 104–6. http://dx.doi.org/10.4259/ibk.52.104.

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13

Powell, Adam J. "Mind and spirit: hypnagogia and religious experience." Lancet Psychiatry 5, no. 6 (2018): 473–75. http://dx.doi.org/10.1016/s2215-0366(18)30138-x.

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14

Hazlett, A. "Rationality and Religious Commitment, by Robert Audi." Mind 122, no. 485 (2013): 249–53. http://dx.doi.org/10.1093/mind/fzt027.

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15

Abu-Rabi, Ibrahim M. "Beyond the Post-Modern Mind." American Journal of Islam and Society 7, no. 2 (1990): 235–55. http://dx.doi.org/10.35632/ajis.v7i2.2793.

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What can an accomplished Western theologian and philosopher offerto modern Islamic thought‘! Is there a need for the contemporary Muslimintelligentsia to learn from outside sources? And, if "a conscious and intellectualdefence must be made of the Islamic tradition,” does it mean that Muslimshave to live in a state of mental inertia vis-i-vis the impressive Western traditionin philosophy, theology, and other humanistic and social sciences? Finally,what are the intellectual dangers of borrowing from a Western heritage whichis diffuse in nature, and which is not free from ideology most of the tim

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16

SARBADHIKARY, SUKANYA. "The Body–Mind Challenge: Theology and phenomenology in Bengal-Vaishnavisms." Modern Asian Studies 52, no. 6 (2018): 2080–108. http://dx.doi.org/10.1017/s0026749x17000269.

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AbstractRecent studies of Asian religious traditions have critiqued Western philosophical understandings of mind–body dualism and furthered the productive notion of mind–body continuum. Based on intensive fieldwork among two kinds of devotional groups of Bengal—claimants to an orthodox Vaishnavism, who focus on participating in the erotic sports of the Hindu deity-consort Radha-Krishna in imagination and a quasi-tantric group, which claims to physically apprehend Radha-Krishna's erotic pleasures through direct sexual experience—I demonstrate that, although these devotional groups stress on com

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17

Hinch, Jim. "Pay Me No Mind." Boom 1, no. 4 (2011): 6–9. http://dx.doi.org/10.1525/boom.2011.1.4.6.

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The work of artist and former East L.A. gang member Fabian Debora highlights the religiosity of Los Angeles' myriad immigrant communities. Debora paints within the Chicano tradition but, like many young contemporary Chicano artists, looks beyond the movement's historic focus on political activism and Chicano identity. Debora draws inspiration from his immigrant-rich Boyle Heights neighborhood, where religious institutions such as Debora's Delores Mission Catholic parish form part of an immense citywide immigrant religious infrastructure. Debora's work suggests that L.A.'s current role as Ameri

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18

White, Leland J. "The Secular Mind." Biblical Theology Bulletin: Journal of Bible and Culture 29, no. 3 (1999): 96–98. http://dx.doi.org/10.1177/014610799902900301.

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19

Houlden, Leslie. "Changing One's Mind." Theology 91, no. 739 (1988): 3–5. http://dx.doi.org/10.1177/0040571x8809100101.

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20

Tuske, Joerg. "Being in two minds: The divided mind in theNyāyasūtras." Asian Philosophy 9, no. 3 (1999): 229–38. http://dx.doi.org/10.1080/09552369908575501.

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21

Klass, Morton. "Mind Over Mind: The Anthropology and Psychology of Spirit Possession." Nova Religio 9, no. 4 (2006): 131–33. http://dx.doi.org/10.1525/nr.2006.9.4.131.

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22

Rossano, Matt J. "The Religious Mind and the Evolution of Religion." Review of General Psychology 10, no. 4 (2006): 346–64. http://dx.doi.org/10.1037/1089-2680.10.4.346.

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23

Hammerstrom, Erik J. "The Heart-of-Mind Method." Nova Religio 17, no. 2 (2013): 5–23. http://dx.doi.org/10.1525/nr.2013.17.2.5.

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This article uses theory developed in the study of NRMs to analyze strategies of legitimation employed by the Chinese Buddhist Wang Xiangliu (1876–1937) as he sought to spread a new form of esoteric Buddhism in 1930s China. It discusses the specific historical and religious context in which Wang was operating in order to identify the particular tensions between the new Heart-of-Mind Method and the dominant culture. This context resulted in the specific issues that Wang focused on in arguing for the legitimacy of this nascent tradition, which included: 1) claims in society that esoteric Buddhis

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24

Hyndman lll, William T. "Engaging with Religious Difference." Frontiers: The Interdisciplinary Journal of Study Abroad 30, no. 1 (2018): 113–14. http://dx.doi.org/10.36366/frontiers.v30i1.408.

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Hubers, John. (2016). I am a Pilgrim, a Traveler, a Stranger: Exploring the Life and Mind of the First American Missionary to the Middle East, the Reverend Pliny Fisk (1792-1825). Eugene, OR: Pickwick Publications. 224 pp. ISBN 13 978-1498282987.

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25

Yandell, K. E. "The Wisdom to Doubt: A Justification of Religious Skepticism, by J. L. Schellenberg. * The Elusive God: Reorienting Religious Epistemology, by Paul K. Moser." Mind 121, no. 481 (2012): 205–17. http://dx.doi.org/10.1093/mind/fzs046.

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26

Klima, Gyula. "Aquinas on Mind." Faith and Philosophy 15, no. 1 (1998): 113–17. http://dx.doi.org/10.5840/faithphil19981515.

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27

Dupré, John. "The Conscious Mind." Faith and Philosophy 17, no. 3 (2000): 395–401. http://dx.doi.org/10.5840/faithphil200017334.

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28

Di Muzio, Gianluca. "Changing God’s Mind." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 2 (2019): 241–55. http://dx.doi.org/10.1515/nzsth-2019-0013.

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Summary Since God is perfect, he should never have a reason for changing his mind. However, some biblical passages describe God as modifying his chosen course of action in response to prayer. How could human prayers ever be efficacious if God’s mind is always independently set on doing what is best? This article examines contemporary attempts to answer the question by emphasizing the benefits of prayer for the petitioner. After exposing some difficulties with this solution, the author proposes that one can overcome the problem of petitionary prayer by reflecting on the relationship God wishes

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29

Moreland, J. P. "Philosophy of Mind." Philosophia Christi 1, no. 1 (1999): 133–36. http://dx.doi.org/10.5840/pc19991113.

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30

Schreiner, Laurie A. "“Mind the Gap”." Christian Higher Education 16, no. 5 (2017): 273–75. http://dx.doi.org/10.1080/15363759.2017.1376978.

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31

Ambasciano, Leonardo. "Mind the (Unbridgeable) Gaps." Method & Theory in the Study of Religion 28, no. 2 (2016): 141–225. http://dx.doi.org/10.1163/15700682-12341372.

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In this paper, I explore two of the most pernicious kinds of scientific distortions and misconceptions pertinent to the study of religion (i.e., pseudoscientific trends focused on allegedly paranormal/supernatural phenomena and discontinuity between human and non-human cognition), arguing that: a) the adherence to the prestigious reputation of Eliadean academic frameworks may still cause grave distortions in the comprehension of relevant scientific fields; b) a reliance on cognition alone does not guaranteeipso factoa more epistemically warranted study of religion; c) an evolutionary and cogni

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32

Greer, A. D. C. "Mind how you go!" Expository Times 102, no. 11 (1991): 337. http://dx.doi.org/10.1177/001452469110201106.

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33

Hepburn, Ronald W. "Religious Imagination." Royal Institute of Philosophy Supplement 32 (March 1992): 127–43. http://dx.doi.org/10.1017/s1358246100005695.

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In some recent theological writing, imagination is presented as a power of the mind with crucial importance for religion, but one whose role has often suffered neglect. Its fuller acknowledgment has become a live issue today. ‘Theologians’, wrote Professor J. P. Mackey, ‘have recently taken to symbol and metaphor, poetry and story, with an enthusiasm which contrasts very strikingly with their all-but-recent avoidance of such matters’ (1986, p. 1). As well as relevant writings by Eliade and Ricoeur, there have been treatments of religious imagination by Professor John Mclntyre in his Faith, The

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34

Yamamoto, Atsumi. "Quiet Mind." International Journal of Transpersonal Studies 21, no. 1 (2002): 81–94. http://dx.doi.org/10.24972/ijts.2002.21.1.81.

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35

Richert, Rebekah A., Anondah R. Saide, Kirsten A. Lesage, and Nicholas J. Shaman. "The role of religious context in children's differentiation between God's mind and human minds." British Journal of Developmental Psychology 35, no. 1 (2016): 37–59. http://dx.doi.org/10.1111/bjdp.12160.

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36

Lindholdt, Paul J., and David R. Williams. "Wilderness Lost: The Religious Origins of the American Mind." American Literature 60, no. 2 (1988): 291. http://dx.doi.org/10.2307/2927216.

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37

Miyake, Hitoshi. "Life and Mind-From the Religious Point of View." TRENDS IN THE SCIENCES 10, no. 2 (2005): 90–91. http://dx.doi.org/10.5363/tits.10.2_90.

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38

Griffin, David Ray. "Scientific Naturalism, the Mind‐Body Relation, and Religious Experience." Zygon® 37, no. 2 (2002): 361–80. http://dx.doi.org/10.1111/0591-2385.00433.

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39

Eugene J. Halus Jr. "The Difficult Ethnic and Religious Mind of Dennis Clark." U.S. Catholic Historian 27, no. 4 (2009): 45–57. http://dx.doi.org/10.1353/cht.0.0025.

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40

Duriez, Bart. "Vivisecting the religious mind: Religiosity and motivated social cognition." Mental Health, Religion & Culture 6, no. 1 (2003): 79–86. http://dx.doi.org/10.1080/1367467031000085928.

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41

Harrison, Ted. "Fiona Gardner, The Only Mind Worth Having: Thomas Merton and the Child Mind." Theology 121, no. 1 (2018): 64–65. http://dx.doi.org/10.1177/0040571x17730983k.

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42

von Stuckrad, Kocku. "Discursive Study of Religion: From States of the Mind to Communication and Action." Method & Theory in the Study of Religion 15, no. 3 (2003): 255–71. http://dx.doi.org/10.1163/157006803322393387.

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AbstractThis article addresses the predicament of the academic study of religions and directs the debate into more fruitful fields of research. After a brief account of the most important problems - identified as the "crisis of representation", the "situated observer", and the "dilemma of essentialism and relativism" - I argue that, in order to cope with these afflictions, we should scrutinize religions as systems of communication and action and not as systems of (unverifiable) belief. Not inner states of the mind or speculations about the transcendent are our issue, but the analysis of public

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43

Hesse, Jacob. "Metalinguistic Agnosticism, Religious Fictionalism and the Reasonable Believer." European Journal for Philosophy of Religion 12, no. 3 (2020): 197. http://dx.doi.org/10.24204/ejpr.v12i3.3417.

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With the position, he labels as “new” or “metalinguistic agnosticism” Robin LePoidevin can avoid some problems with which fictionalists about religious language are confronted. Religious fictionalism is a position according to which all religious claims[1] are considered to be false when taken at face value. But because fictionalists about religious language think that certain religious worldviews have pragmatic benefits, they interpret several claims in such worldviews as true in fiction. This enables them to gain pragmatic benefits because they live as if a certain religious worldview were t

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44

Cavaliere, Paola. "Building Emotional Resilience: Japanese Women’s Religious and Spiritual Coping Strategies in the Time of COVID-19." Religions 12, no. 9 (2021): 723. http://dx.doi.org/10.3390/rel12090723.

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This paper explores the moderating effect of religious and spiritual coping mechanisms on the COVID-19 pandemic-induced emotional distress among a group of Japanese women practising temple meditation and yoga. A growing body of literature identifies religion and spirituality as sources of coping mechanisms for emotional distress during the pandemic, in that they enable individuals to find ways to improve subjective well-being and quality of life. The study uses a descriptive phenomenological approach, drawing upon narratives collected between September 2020 and June 2021 from thirty-two respon

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45

Oviedo, Lluis. "Response to Donald Wiebe, “Religions as Hazard-Precaution Systems,” and Luther Martin, “The Ecology of Threat Detection and Precautionary Response” Trying to Explain Religion (Again)." Method & Theory in the Study of Religion 25, no. 4-5 (2013): 460–65. http://dx.doi.org/10.1163/15700682-12341307.

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Abstract Religion is a multifaceted phenomenon calling for a multidisciplinary approach. Research programs ignoring such level of complexity could incur in forms of reductionism, becoming unable to account for many aspects of religious mind and behavior. The thesis exposed in the articles of Wiebe and Martin awake that suspicion: the first one because of the many ways different religions cope with illness and contagion; the second, as a consequence of the stress and anxiety linked to several religious forms, becoming functional aspects to their implementation.

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46

Mensch, James R. "The Mind-Body Problem." American Catholic Philosophical Quarterly 68, no. 1 (1994): 31–56. http://dx.doi.org/10.5840/acpq199468142.

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47

Corrington, Robert S. "Science, Knowledge, and Mind." American Catholic Philosophical Quarterly 69, no. 1 (1995): 98–101. http://dx.doi.org/10.5840/acpq199569144.

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48

Lisska, Anthony J. "Mind, Method, and Morality." American Catholic Philosophical Quarterly 86, no. 2 (2012): 375–78. http://dx.doi.org/10.5840/acpq201286229.

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49

Cockburn, David. "Braine On The Mind." Religious Studies 30, no. 3 (1994): 343–51. http://dx.doi.org/10.1017/s0034412500022952.

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50

Moreland, J. P. "Matters of the Mind." Philosophia Christi 5, no. 2 (2003): 609–13. http://dx.doi.org/10.5840/pc20035262.

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