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1
Martin, del Campo Rios Jaime. "Religion and superstition through a cognitive perspective : examining the relationship of religious and superstitious beliefs to cognitive processes." Thesis, University of Leicester, 2015. http://hdl.handle.net/2381/32224.
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Religion and superstition are complex constructs since they are intertwined with a variety of psychological aspects and are correlated to positive and negative-related effects. For instance, both phenomena have been associated with advantages at behavioural (i.e. performance enhancements) and cognitive levels (i.e. executive function deficits). This thesis represents a systematic attempt to study these constructs under a non-reductionist approach and emphasizes the cognitive processes. Despite underlying and behavioural similarities, both phenomena were treated as peripheral (although independent) constructs with the intention of: a) forwarding the idea that both religion and superstition can have a neuroscience edge and can be integrated thus into novel and/or well-established electrophysiological and cognitive paradigms, b) exploring the links between religious and superstitious factors (namely luck belief) in relation to behavioural performances and cognitive functions, and c) underlying the advantages of a multidimensional non-reductionist view for both constructs. Overall, results further indicated that it is necessary to treat religion and superstition as related (but not equal) multifaceted phenomena. Both negative and positive-related effects were found: physiological evidence showing a correlation between unlucky beliefs and deficits in executive functions (EFs), when comparing event-related potentials (electroencephalogram-derived technique) recorded during a Stroop task of a group associated to these beliefs; a performance enhancement effect related to the use of a religious amulet during an anagram task; finally, a high correlation between negative-oriented beliefs and EFs in a screening that was based on a battery scale containing a myriad of religious, superstitious and EF sub-factors.
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Ofori, Kwaku Patrick. "Psychological consequences of superstitions in sport." Thesis, University of Stirling, 2013. http://hdl.handle.net/1893/15907.
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Superstitious thoughts or behaviours have been demonstrated to occur frequently and persistently among students and athletes. One major limitation in the superstition in sports literature is that researchers attempt to measure only negative superstitious beliefs; however, to date, little is known about types of superstitions, how superstitions are developed and maintained, their psychological functions and malfunctions, or their behavioural consequences. Study 1 demonstrates the widespread prevalence of superstitions within the present population of undergraduate student athletes in British and Ghanaian universities, and explores several specific superstitions that appear to be particularly common. There were significant main effects of gender and nationality on both positive and negative superstitious beliefs. British student athletes tended to endorse both types of superstition to a greater extent than Ghanaian student athletes, whereas Ghanaian student athletes engaged in superstitious behaviour more than British student athletes. In Study 2, the results suggested that people may enact their positive superstitious beliefs and religion as coping mechanisms and as secondary control strategies to offer them the comfort of feeling in control under conditions of impending failure. Results from the two qualitative studies (Studies 3 and 4) demonstrated some support for elite footballers’ engaging in rituals which serve a functional outcome. These findings suggest that superstitious and religious behaviour can protect against debilitating interpretations of anxiety by increasing self-confidence or allowing athletes to perceive symptoms as controllable and facilitative. Interestingly, athletes who have acquired their superstition by means of conformity note that they experienced cognitive dissonance. Dissonance emerges when two beliefs are inconsistent. Apparent contraction between an athlete’s personal superstitious behaviour and their teams’ superstitious behaviour may give rise to self-doubt, which can erode the athlete’s confidence and create other negative psychological consequences to team process. Study 5 provided empirical evidence for the notion that activation of personal superstition improved performance more than conforming to other superstitions, and that performance was better than that of athletes in the control group. In this regard, the reported findings uniquely contribute to our understanding of superstitions and their effects on psychological as well as behavioural consequences. The present findings are in line with previous research on the psychological functional benefits of superstition. At the same time, these findings suggest fresh interrogations for future research on the subject of superstitions. Possible applications to the student athletes and professional athletes are discussed.
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Valletta, Frederick Victor Alfred. "Witchcraft, magic and superstition in England, 1640-1670." Thesis, King's College London (University of London), 1998. https://kclpure.kcl.ac.uk/portal/en/theses/witchcraft-magic-and-superstition-in-england-164070(48c85851-6de7-4051-9114-8e1ac3c39dc9).html.
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This thesis examines the relationship between élite and popular beliefs in witchcraft, magic and superstition in England. In particular, these issues are considered against the background of political, religious and social upheaval characteristic of the Civil War, Interregnum and Restoration periods. Throughout the work it is stressed that deeply held superstitions were fundamental to belief in witches, the devil, ghosts, apparitions and supernatural healing. In addition the way such superstitions were used by both political and religious authorities is examined. Despite the fact that popular - superstitions were often condemned, it was recognised that their propaganda value was too useful to ignore. A host of pamphlets and treatises was published during this period unashamedly incorporating such beliefs. The employment of demonic imagery and language in such polemics may not have been officially sanctioned, but it had the advantage of at least being easily understood and recognised by most people. The work is divided into an introduction, seven chapters, a conclusion and three appendices. Chapter 1 looks at the religious and political background to witchcraft belief and justifies the period chosen. Chapter 2 analyses the demonological literature of the period and assesses the influence of the devil on people's consciousness, including how the devil was portrayed and what was known of his powers. Chapter 3 examines the way in which reports of the supernatural, such as ghosts, apparitions and monstrous births, were interpreted as prodigies and utilised for religious or political purposes. Chapter 4 assesses the role, influence and methods of unofficial healers, particularly cunning folk and white witches, and examines how they came into conflict with their patients, official practitioners of medicine and the prevailing religious authorities. Chapter 5 is concerned with the legal problems inherent in witchcraft trials, especially the influence the populace may have had on the judicial process. Chapter 6 consists of a local study of a number of episodes of witchcraft, concentrating on Norfolk, Suffolk, Cambridgeshire and Somerset. Chapter 7 assesses why people made allegations of witchcraft, and, more importantly, why people may have confessed to witchcraft. The three appendices provide respectively: quantitative data on individual witches gleaned from all the sources examined, an explanation of sympathetic magic, the principles and beliefs concerning humoural medicine.
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Pirocchi, Francesco Maria. "Anton van Dale’s De Oraculis (1683-1700) : a critical introduction." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5029.
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La thèse soumise à votre attention est une analyse critique du De Oraculis (première édition 1683, deuxième édition avec des différences substantielles 1700) l’ouvrage le plus connu de l’anabaptiste néerlandais Anton van Dale (1638-1708). Ce livre a eu une considérable résonance dans le milieu culturel de son temps, mais il a été très souvent délaissé dans les études – pourtant dans les années récentes un nouvel intérêt pour la pensée de van Dale a émergé. C’est un ouvrage savant et érudit. L’auteur y soutient que les oracles ne sont que des fourberies et des ruses des prêtres pour duper le peuple. Mais l’enquête de van Dale sur les oracles montre des similarités dangereuses entre paganisme et christianisme : on pourrait en fait croire que la même critique des oracles et du paganisme peut être adressée aux prophéties et à la religion chrétienne. Je soutiens qu’au contraire le De Oraculis est en ligne avec la tradition de pensée reformée – en particulier, mais pas seulement, avec l’anabaptisme, et aussi avec les discussions savantes qui, dans la tradition des études humanistes, ont animé la République des Lettres. L’analyse du contexte culturel du De Oraculis et de l’ouvrage lui-même est au cœur de cette thèse. Le résultat final est une contribution originale à la connaissance d’un livre presque oublié et d’une époque qui a été centrale pour le développement de l’identité culturelle européenneThe dissertation submitted to your attention is a critical analysis of De Oraculis (first edition 1683, second edition with major changes 1700), the most famous work by the Dutch Anabaptist Anton van Dale (1638-1708). This book had a remarkable impact on the culture of its time, but has often been overlooked in the studies – although a growing interest for the thought of van Dale has arisen in recent years. It is a scholarly, erudite work; its main contention is that the oracles are shams fabricated by crafty priests to exploit the people. But van Dale’s enquiry into the oracles reveals dangerous similarities between paganism and Christianity: it might even lead to believe that the same criticism of oracles and paganism can be addressed to Christian prophecies and religion as well. I argue instead that De Oraculis is in line with the tradition of thought of the Reformation – especially, but not only, with Anabaptism – and with the learned discussions that animated the Republic of Letters, following the humanist tradition of scholarship. The study of the cultural context of De Oraculis and the detailed examination of the text are the core of this dissertation. Its final outcome is an original and innovative contribution to the knowledge of a (nearly) forgotten book and of a period that has been pivotal in the development of the European cultural identity
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Brehier, Ludivine. "La superstition dans les contes fantastiques français du dix-neuvième siècle." Thesis, Paris 3, 2014. http://www.theses.fr/2014PA030031/document.
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Cette étude est consacrée à la potentielle part superstitieuse immanente aux contes fantastiques français du XIXe siècle. Au sein de cette forme concise du récit, nous cernons l’impact dégagé par la collision du fantastique et de la superstition, ces deux ennemis de la raison, témoins d’une époque où l’imaginaire est à la recherche d’un nouveau souffle littéraire. Nous revenons sur les origines de la rencontre de ces deux notions en faisant le point sur leurs étymologies et histoires respectives, puis mettons en exergue leurs assonances narratives. Le second temps de notre analyse s’articule autour des auteurs précurseurs, initiateurs et romantiques allant de J. Cazotte à P. Mérimée. Notre troisième partie est consacrée aux œuvres phares de la seconde moitié du siècle, qui, sous l’impulsion du très remarqué E. A. Poe et de quelques auteurs réalistes jugés mineurs, profitent d’un nouvel imaginaire s’achevant avec le décadentisme de J. Lorrain. Ces recherches permettent de constater la présence, la nécessité et l’évolution de la croyance dans un genre tributaire d’une verve particulièrement réceptive au désenchantement causé par une réalité exécrée. Nous observons que fantastique et superstition se situent conjointement à la croisée du monde ordinaire et d’un au-delà alternatif paradoxalement anxiogène et salvateur, reflet de la sensibilité des fantastiqueurs qu’ils retranscrivent au travers d’une pensée de plus en plus macabre au fil du siècle, folklore traditionnel puis pathologies psychiatriques à l’appuiThis study is dedicated to the potential superstitious part inherent to French fantastic tales of the XIXth century. Within this concise form of storytelling, we outline the impact arising from the collision of fantastic and superstition, two enemies of reason, witness of a time when imagination was in search of a new breath in literature. We return to the origins of the reunion of these two notions by considering their respective etymologies and evolutions, before focusing on their narrative similarities. The second part of our analysis revolves around the precursors, initiators and romantic authors, from J. Cazotte to P. Mérimée. Our third part is dedicated to major works of the second half of the century, which, at the instigation of the particularly famous E.A. Poe and other few realistic authors considered as less influent, benefit from a new form of imagination ending with J. Lorrain’s Decadent movement. This study shows the existence, necessity and evolution of the belief, in a genre dependent on a verve particularly receptive to the disillusion caused by a despised reality. We observe that fantastic and superstition both stand at the point where the ordinary meets an alternative hereafter which is paradoxically source of anxiety and salvation, reflecting the sensibility of the fantastic authors who transcribed it into an increasingly macabre imagination throughout the century, supported by traditional folklore, then by psychiatric pathologies
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Irvin, Margaret. "Some speculations on magic, ritual and superstition in antiquity /." [St. Lucia, Qld.], 2004. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18654.pdf.
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Paradis, Geneviève. "La superstition et les habitudes de jeu au bingo." Master's thesis, Université Laval, 2003. http://hdl.handle.net/20.500.11794/62160.
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Plusieurs études font état de la popularité croissante des jeux de hasard et d’argent mais peu d’entre elles ont été effectuées sur un des jeux les plus populaires du Québec, le bingo. La présente étude, réalisée auprès de 96 joueurs de bingo, précise les relations entre la superstition et les habitudes de jeu (la tendance à participer à d’autres jeux de hasard et d’argent, la fréquence de participation et la somme d’argent misée). Les hypothèses stipulent que le montant d’argent misé, la fréquence de participation et la tendance à jouer à d’autres jeux que le bingo sont liées à la superstition. Les analyses indiquent des liens positifs significatifs entre la superstition et la fréquence de participation, les habitudes de jeu, et le lieu de contrôle. Cependant, on ne retrouve pas de corrélation significative entre la superstition et le montant d’argent misé. La discussion soulève les implications théoriques et cliniques de ces résultats.
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Mohammadi, Doostdar Alireza. "Fantasies of Reason: Science, Superstition, and the Supernatural in Iran." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10215.
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This dissertation examines uncertainties about the supernatural among members of the urban middle class in Tehran, Iran. In particular, I attend to the ways in which the category of the supernatural (mavara) has become, for some people, an object of potential scientific (`elmi) inquiry that must be distinguished from approaches usually ascribed to the rural, the uneducated, and the poor, often deemed as either superstitions (khorafat) or parochically religious (dini). By examining a range of encounters with the supernatural - such as attempts to explain communications with the souls of the dead, make sense of spirit possession, and differentiate real magic from charlatanism - I highlight the varied modalities through which perspectives and forms of reasoning imagined to be rational and scientific are brought to bear on matters that are understood to lie, at least partially, within the purview of religious knowledge. I situate such supernatural encounters against a backdrop of state disciplinary and coercive measures, thereby illuminating important shifts in Iran's politico-religious landscape in the past two decades, such as the waning of the religious authority of the Shi`i ulama among certain sections of society. This declining authority does not necessarily imply a weakened interest in Islam (although this is sometimes the case). Rather, it has opened up a space for reception and deliberation of a multiplicity of sources of religious knowledge, both Islamic and non-Islamic. These include forms of Western-imported spirituality and occultism that have been entering Iran for over a century, with their most recent wave consisting of translated texts of New Age spirituality, self-help success literature, and popular psychology that have gained popularity since the end of the war with Iraq. The metaphysical models on offer through these spiritual systems are usually promoted and understood as scientific rather than religious. That is, rather than being seen as contradicting Islamic notions, these formulations are often viewed as parallel to them. By attending to such notions and their everyday manifestations, my project brings into focus various hybrid forms of religious-scientific knowledge, experience, and discourse that have largely been ignored in the study of modern Muslim societies.
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Zhang, Yunzhou. "The Effects of Superstition as Destination Attractiveness on Behavioral Intention." Thesis, Virginia Tech, 2012. http://hdl.handle.net/10919/32609.
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Superstitious beliefs date back thousands of years and continue to the present, and research suggests that superstitious beliefs have a robust influence on product satisfaction and decision making under risk. The study therefore examines how superstition attitude will impact potential touristsâ intention to visit a destination so that relevant organizations (e.g. destination management/marketing organizations) could better understand potential touristsâ behaviors, identify a niche market encompassing those prone to superstition, and tailor the tourism products to the needs and beliefs of potential tourists.
The study used a survey instrument which consists of four components: the scale of Superstition as Destination Attractiveness (SADA), the revised Paranormal Belief Scale, the measurement of Intention to Visit, and respondentsâ demographics and travel experiences. A mixed-method data collection procedure was adopted to populate the sample. A total of 323 questionnaires were collected from Virginia Tech students, at both undergraduate and graduate level.
A multiple regression analysis method was employed for hypothesis testing. The result of the data analysis supported both hypotheses, and the study finds that the more positive potential touristsâ attitude is about superstition, the more likely they are to visit a destination with superstition as its attractiveness, and the more trait of superstition a potential tourist bears, the stronger the relationship between potential touristsâ attitude about superstition and their intention to visit a destination with superstition as its attractiveness. Implications and future studies were suggested based on the findings of the study.Master of Science
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Lewis, John Rees. "Amulets : the psychology of magical thought in a contemporary context." Thesis, University of Sussex, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323047.
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Gelabertó, Vilagran Martín. "Prediction et catechese contre la superstition en catalogne (xvii-xviii siecles)." Montpellier 3, 1998. http://www.theses.fr/1998MON30057.
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Au cours de l'epoque moderne prend naissance une vaste campagne religieuse de conquete spirituelle, emanant principalnent des missionnaires apostoliques populaires. Cette campagne, qui plonge ses racines dans le bas moyen age, a pour but essentiel de catechiser les communautes rurales. Son objectif final est la transformation profonde et definitive des comportements hu♭ mains afin de les conformer a l'esprit et aux preceptes chretiens issus de la contre-reforme nee du concile de trente. A cet egard, l'investigation se propose d'analyser les diffe♭ rentes methodes et procedes employes par l'eglise institutionne♭ lle, par le biais de la predication et de la catechese, pour reformer, chez les gens du peuple, les conduites jugees supersti♭ tieuses ou magiques auxquelles s'adonnaient les populations rurales dans toute l'europe et de les extirper de la culture populaire, dans les differentes manifestations, et d'examiner, aussi, les transformations que cette problematique aurait pu subir, au cours de la periode historique qui nous occupe, par suite d'avatars culturels et ideologiques. En ce qui concerne la catalogne, plus que d'une eradication il conviendrait de parler, dans bien des cas, de la substitution de nombreuses activites magiques de la culture populaire, par de nouvelles fondees sur les ceremonies catholiques. Cependant, cette politique eclesiastique echoue, dans une large mesure, a cause des resistences d'une grande partie de la population aux efforts doctrinaux du clerge; en effet, celle-ci conserve un systeme de pratiques autonomes protrectrices de caracter superstitieux, en marge de toutes les prescriptions de l'eglise institutionnelle, et que la predication pastorale ne peut pas eradiquer.
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Rigaudières, Cécile. "Région Aquitaine, maladies de peau : de la superstition au traitement scientifique." Bordeaux 2, 1997. http://www.theses.fr/1997BOR2P030.
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Burnes, Colleen, and na. "Attitudes to gambling in Melbourne among adolescents of different ethnic backgrounds." Swinburne University of Technology, 2000. http://adt.lib.swin.edu.au./public/adt-VSWT20070709.162916.
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Three hundred and fifty Years 10,ll and 12 students from six coeducational
schools in metropolitan Melbourne were surveyed regarding their gambling
behaviour with the use of a survey which included the Australian Gambling
Scale (AGS) (Senn, 1996), The questionnaire also included a Gambling
Activities Checklist, Superstition Scale and Leisure Activities Checklist. The
first hypothesis, that being male would be a predictor of gambling fiequency
and problem gambling, was not supported. However, the second hypothesis,
that early age of onset of gambling, experience of a big win, family interest
in gambling and superstitious beliefs would predict gambling frequency, and
that gambling frequency along with the previously listed variables would
predict problem gambling was partly supported. Having had an early big
win, parental gambling, western superstition (but not eastern), gambling for
excitement, gambling to win money and gambling with friends predicted
gambling frequency. Gambling fiequency, gambling for excitement and
gambling to win money predicted problem gambling. Ethnic differences
were found in predictors of gambling frequency and problem gambling.
Reliability analysis on the newly-developed AGS indicated high internal
consistency (1 =.90). The scale needs to be validated by comparing it to a
well-established problem gambling scale, such as the South Oaks Gambling
Screen.
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Mason, Edward. "MORE THAN AN "IMMODERATE SUPERSTITION": CHRISTIAN IDENTITY IN THE FIRST THREE CENTURIES." UKnowledge, 2013. http://uknowledge.uky.edu/history_etds/20.
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Only recently have scholars given particular attention to the development of the racial discourse present in early Christian apologetics. This study is aimed at understanding the Latin and Greek literary antecedents to the development of a Christian discourse on race and identity and examining in detail the apex of this discourse in the work of third century apologist Origen of Alexandria. Origen’s work represented the apex of an evolving discourse that, while continuing to use traditional vocabulary, became increasingly universalizing with the growth of the Roman Empire. By understanding how Christians in the first three centuries shaped their attitudes on race and identity, scholars can better comprehend the place of Christianity within the cultural framework of the Roman Empire.
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Kayani, Ahsan Ul Haq. "Fatalism, superstition, religion, and culture : road user beliefs and behaviour in Pakistan." Thesis, Queensland University of Technology, 2011. https://eprints.qut.edu.au/56433/1/Ahsan_Kayani_Thesis.pdf.
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Road traffic crashes have emerged as a major health problem around the world. Road crash fatalities and injuries have been reduced significantly in developed countries, but they are still an issue in low and middle-income countries. The World Health Organization (WHO, 2009) estimates that the death toll from road crashes in low- and middle-income nations is more than 1 million people per year, or about 90% of the global road toll, even though these countries only account for 48% of the world's vehicles. Furthermore, it is estimated that approximately 265,000 people die every year in road crashes in South Asian countries and Pakistan stands out with 41,494 approximately deaths per year. Pakistan has the highest rate of fatalities per 100,000 population in the region and its road crash fatality rate of 25.3 per 100,000 population is more than three times that of Australia's. High numbers of road crashes not only cause pain and suffering to the population at large, but are also a serious drain on the country's economy, which Pakistan can ill-afford.
Most studies identify human factors as the main set of contributing factors to road crashes, well ahead of road environment and vehicle factors. In developing countries especially, attention and resources are required in order to improve things such as vehicle roadworthiness and poor road infrastructure. However, attention to human factors is also critical. Human factors which contribute to crashes include high risk behaviours like speeding and drink driving, and neglect of protective behaviours such as helmet wearing and seat belt wearing. Much research has been devoted to the attitudes, beliefs and perceptions which contribute to these behaviours and omissions, in order to develop interventions aimed at increasing safer road use behaviours and thereby reducing crashes. However, less progress has been made in addressing human factors contributing to crashes in developing countries as compared to the many improvements in road environments and vehicle standards, and this is especially true of fatalistic beliefs and behaviours. This is a significant omission, since in different cultures in developing countries there are strong worldviews in which predestination persists as a central idea, i.e. that one's life (and death) and other events have been mapped out and are predetermined.
Fatalism refers to a particular way in which people regard the events that occur in their lives, usually expressed as a belief that an individual does not have personal control over circumstances and that their lives are determined through a divine or powerful external agency (Hazen & Ehiri, 2006). These views are at odds with the dominant themes of modern health promotion movements, and present significant challenges for health advocates who aim to avert road crashes and diminish their consequences. The limited literature on fatalism reveals that it is not a simple concept, with religion, culture, superstition, experience, education and degree of perceived control of one's life all being implicated in accounts of fatalism. One distinction in the literature that seems promising is the distinction between empirical and theological fatalism, although there are areas of uncertainty about how well-defined the distinction between these types of fatalism is.
Research into road safety in Pakistan is scarce, as is the case for other South Asian countries. From the review of the literature conducted, it is clear that the descriptions given of the different belief systems in developing countries including Pakistan are not entirely helpful for health promotion purposes and that further research is warranted on the influence of fatalism, superstition and other related beliefs in road safety. Based on the information available, a conceptual framework is developed as a means of structuring and focusing the research and analysis. The framework is focused on the influence of fatalism, superstition, religion and culture on beliefs about crashes and road user behaviour. Accordingly, this research aims to provide an understanding of the operation of fatalism and related beliefs in Pakistan to assist in the development and implementation of effective and culturally appropriate interventions. The research examines the influence of fatalism, superstition, religious and cultural beliefs on risky road use in Pakistan and is guided by three research questions: 1. What are the perceptions of road crash causation in Pakistan, in particular the role of fatalism, superstition, religious and cultural beliefs? 2. How does fatalism, superstition, and religious and cultural beliefs influence road user behaviour in Pakistan? 3. Do fatalism, superstition, and religious and cultural beliefs work as obstacles to road safety interventions in Pakistan? To address these questions, a qualitative research methodology was developed. The research focused on gathering data through individual in-depth interviewing using a semi-structured interview format. A sample of 30 participants was interviewed in Pakistan in the cities of Lahore, Rawalpindi and Islamabad. The participants included policy makers (with responsibility for traffic law), experienced police officers, religious orators, professional drivers (truck, bus and taxi) and general drivers selected through a combination of purposive, criterion and snowball sampling. The transcripts were translated from Urdu and analysed using a thematic analysis approach guided by the conceptual framework.
The findings were divided into four areas: attribution of crash causation to fatalism; attribution of road crashes to beliefs about superstition and malicious acts; beliefs about road crash causation linked to popular concepts of religion; and implications for behaviour, safety and enforcement.
Fatalism was almost universally evident, and expressed in a number of ways. Fate was used to rationalise fatal crashes using the argument that the people killed were destined to die that day, one way or another. Related to this was the sense of either not being fully in control of the vehicle, or not needing to take safety precautions, because crashes were predestined anyway. A variety of superstitious-based crash attributions and coping methods to deal with road crashes were also found, such as belief in the role of the evil eye in contributing to road crashes and the use of black magic by rivals or enemies as a crash cause. There were also beliefs related to popular conceptions of religion, such as the role of crashes as a test of life or a source of martyrdom. However, superstitions did not appear to be an alternative to religious beliefs. Fate appeared as the 'default attribution' for a crash when all other explanations failed to account for the incident. This pervasive belief was utilised to justify risky road use behaviour and to resist messages about preventive measures. There was a strong religious underpinning to the statement of fatalistic beliefs (this reflects popular conceptions of Islam rather than scholarly interpretations), but also an overlap with superstitious and other culturally and religious-based beliefs which have longer-standing roots in Pakistani culture. A particular issue which is explored in more detail is the way in which these beliefs and their interpretation within Pakistani society contributed to poor police reporting of crashes. The pervasive nature of fatalistic beliefs in Pakistan affects road user behaviour by supporting continued risk taking behaviour on the road, and by interfering with public health messages about behaviours which would reduce the risk of traffic crashes. The widespread influence of these beliefs on the ways that people respond to traffic crashes and the death of family members contribute to low crash reporting rates and to a system which appears difficult to change. Fate also appeared to be a major contributing factor to non-reporting of road crashes. There also appeared to be a relationship between police enforcement and (lack of) awareness of road rules. It also appears likely that beliefs can influence police work, especially in the case of road crash investigation and the development of strategies.
It is anticipated that the findings could be used as a blueprint for the design of interventions aimed at influencing broad-spectrum health attitudes and practices among the communities where fatalism is prevalent. The findings have also identified aspects of beliefs that have complex social implications when designing and piloting driver intervention strategies. By understanding attitudes and behaviours related to fatalism, superstition and other related concepts, it should be possible to improve the education of general road users, such that they are less likely to attribute road crashes to chance, fate, or superstition. This study also underscores the understanding of this issue in high echelons of society (e.g., policy makers, senior police officers) as their role is vital in dispelling road users' misconceptions about the risks of road crashes. The promotion of an evidence or scientifically-based approach to road user behaviour and road safety is recommended, along with improved professional education for police and policy makers.
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Grimm, Gunter E. "Kometenforschung zwischen Aberglauben und Science-fiction - Comet research between superstition and science fiction." Gerhard-Mercator-Universitaet Duisburg, 2002. http://www.ub.uni-duisburg.de/ETD-db/theses/available/duett-08162002-150835/.
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Filotas, Bernadette. "Pagan survivals, superstition and popular cultures in early medieval pastoral literature, 500-1000." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/NQ61389.pdf.
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Penney, Daniel T. "J.-B. Thiers and the repression of superstition in late seventeenth-century France." Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287278.
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Osbourne, Gavin. "Mosaics of power : superstition, magic and Christian power in early Byzantine floor mosaics." Thesis, University of Sussex, 2015. http://sro.sussex.ac.uk/id/eprint/54017/.
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This thesis argues that some Early Byzantine floor mosaics had, in addition to a practical and decorative role, a supernatural function. By this I mean the images and words depicted within the mosaic were perceived as devices to attract powers from a supernatural dimension, for the benefit of those that walked over the mosaic or the building that housed it. The thesis is ultimately a discussion of the Byzantines' beliefs in the power of art and text, and how they were believed to intervene and affect everyday life. My examination is carried out with a focus on the floor mosaics produced between the fourth and seventh centuries in the Byzantine Empire. Using an iconographic methodological approach, the thesis explores how certain images and words incorporated within mosaic designs can be seen in supernatural terms. To do so, comparable material objects with clearer supernatural functions will be examined. Primary sources that indicate how certain motifs were perceived to bring about powers will also be analysed. In this thesis, I analyse the different kinds of devices that were depicted to attract supernatural powers and explore why those devices were believed to have the ability to generate powers. The thesis illustrates how power could be seen as being rooted in Christianity, magic or more unclear sources. Expanding on this discussion, I explore how a single mosaic could incorporate elements from several sources, dispelling scholarship that portrays the Early Byzantine period as predominately influenced by Christianity. The other key function of the thesis is to emphasise the fact that mosaics can be considered in terms of the conscious design process of their construction, placing them within the same category as gemstones and icons in terms of purposeful objects.
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Valenzuela-Escobedo, Sergio. "Mänk’áčen : mécanique photographique, mysticisme et superstition chez les peuples originaires d'Amérique du Sud." Thesis, Aix-Marseille, 2021. http://www.theses.fr/2021AIXM0328.
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Toumayacha Alakana : cette expression populaire est à l’origine de ma recherche : elle signifie « regarder la tête couverte d’un voile ». C’est ainsi que les Fuégiens ont nommé l’acte de photographier au XIXe siècle, quand ils ont vu les premiers appareils photographiques avec les opérateurs qui ont débarqué en Amérique dès 1840. Quels noms les peuples locaux ont-ils donnés à ces nouvelles images-objets ? Comment cet outil inconnu a-t-il été perçu ? Que signifie d’être regardé la tête couverte d’un voile ? C’est par un changement de focale et une inversion du point de vue que cette thèse approche l’étude de l’acte photographique en Amérique du Sud. La compréhension de la photographie peut-elle changer si on l’aborde en l’étudiant à partir du regard que ces peuples portent sur l’appareil photographique ?Dire que les Amérindiens ne veulent pas être photographiés, en particulier parce qu’on « va leur voler leur âme », est un mythe colonial ; cette croyance occidentale donne de la valeur aux images que les explorateurs rapportent. La question du refus des appareils est beaucoup plus complexe et variée : la résistance peut porter sur la prise de vue, sur la circulation de l’image de soi, sur le caractère unilatéral de la transaction, sur l’incompréhension de l’appareil comme sur des conséquences politiques et spirituellesToumayacha Alakana : this popular expression lays at the root of my research. It means “to look with a veiled head”. It is how the Fuegians named the act of photographing in the19th century, when they saw their first cameras, as operators came to America around 1840.What names did native people give to those new images-cum-objects ? How was that unknown device perceived ? What does it mean to be looked at by a veiled head ? My doctoral research offers a shift of of focus and point of view on the act of photography in South America. Can our understanding of photography change if we take native peoples’ perspective on the camera as a starting point ?The idea that native people do not want to be photographed, especially because it would be “stealing their souls”, is a colonial myth. This western belief gave value to the images brought back by explorers. The reasons behind refusing the camera are much more complex and diverse : they can be about the camera angle, the circulation of the image of the self, the one-sided nature of the transaction, the lack of understanding of the device, or political and spiritual considerations
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Rothé, Sophie. "Casanova en mouvement : des attraits de la raison aux plaisirs de la croyance." Thesis, Tours, 2014. http://www.theses.fr/2014TOUR2008.
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Le mythe de Casanova a longtemps réduit l’individu à un charmeur écervelé. Il a aussi masqué son statut d’écrivain. Afin de poursuivre l’œuvre de dévoilement de ses écrits, cette thèse étudie l’un des paradoxes qui les jalonnent. Imprégné de philosophie éclairée, le chevalier de Seingalt expose son mépris pour les croyances superstitieuses. Toutefois, témoin de la persistance de l’irrationnel au siècle des Lumières, il devient charlatan et met ses talents théâtraux au service de la duperie, développant ainsi une « esthétique de la superstition ». Pourtant, au cours de son existence, en particulier lors de l’expérience des Plombs, l’imposteur devient victime de ses craintes irrationnelles. Incapable de fixer ses convictions, ses postures philosophiques demeurent contradictoires, et marquent son écriture elle-même. Passant des attraits de la raison aux plaisirs de la croyance, l’aventurier s’abandonne donc plaisamment au mouvement, non seulement en matière féminine mais aussi en littérature et philosophieFor a long time, the myth of Casanova has reduced him to a brainless womanizer and has overshadowed his literary work. In order to furtherunveil his writings, this thesis studies one of the paradoxes that are regularly found in them. Steeped with enlightened philosophy, the chevalier de Seingalt shows his despise for superstitious beliefs. However, as he is confronted to irrationality during the Age of Enlightment, he becomes a charlatan and uses his theatrical skills to dupe other people, which makes him develop an « aesthetic of superstition ». Still, at some point of his life – in particular during the Leads episode – the imposter falls victim to his own irrational fears. Unable to decide on his convictions, his philosophical thoughts remain contradictory andaffect his writings. As he switches from the appeal of reason to the pleasures of belief, the adventurer indulges himself in wavering, not only in terms of women, but also in literature and philosophy
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Schuler, Mark T. "Between superstition and skepticism a study of the first-century worldview of the miraculous /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Apostolides, Anastasia. "Western ethnocentrism a comparison between African witchcraft and the Greek evil eye from a sociology of religion perspective /." Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-09102008-151744/.
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Neaimi, El-Sadek. "La Superstition raisonnable, représentation de la mythologie égyptienne dans la littérature française du XVIIIe siècle." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040057.
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La "Superstition raisonnable" est titre qui apparaît contradictoire, mais il donne en deux mots l'ensemble de la pensée des Lumières sur la culture et la civilisation pharaoniques. Les philosophes et les écrivains du XVIIIe siècle considèrent que l'Egypte ancienne est le berceau des arts et des sciences, mais aussi elle est l'origine des cultes irrationnels. Cependant, la production littéraire et philosophique des Lumières ne se contente pas à étudier cette question d'origine des cultes en évoquant le pharaonisme, mais elle s'y inspire aussi dans certains romans tels Le Taureau blanc, Séméramis. Et Durant tout le XVIIIe siècle, le sujet Egyptien est présent, chez les franc-maçons, les antiquaires, les historiens d'arts, les érudits les historiens, comme chez certains poètes et romanciers. C'est pourquoi, une des difficultés qui surgit est de trouver un fil conducteur pour étudier la représentation de l’Egypte antique dans la pensée du XVIIIe siècle en raison de la diversité de la représentation de l’Egypte, non pas seulement au cours du siècle, mais aussi à l’intérieur d’un même ouvrage. C’est en raison de ces diverses approches du pharaonisme par les écrivains des Lumières que cette thèse emprunte des chemins interdisciplinaires, qui se reflètent dans la diversité de la bibliographie. Ainsi Cette étude essaie de donner quelques éclaircissements sur des textes qui n’ont pas fait l’objet de réflexion suffisante de la part des dix-huitiémistes alors qu’ils le méritent, car ces textes sont représentatifs de l’inquiétude philosophiqueThe reasonable superstition, representation of the Egyptian mythology in French literature of eighteen century, The title of this thesis appear contrast but it gave us a good idea about Pharaoh representation in enlightenment century. This thesis studies how is about the civilization and the culture of the ancient Egypt in the philosophy writing and the literature : novels, dramas and poetry in eighteen century. The philosophers and the writers of eighteen century thinks that the ancient Egypt was the origin of the science and the art, but this country was also the origin of superstition like in the writing of Boulanger L'Antiquité devoilée pas elle-elle même. But the writers and the philosophers don't satisfy to study this question of originin the Egyptian myth, but in the same time they find some inspirations in the mythology of Isis and Osiris in some novels like Le Taureau blanc and Semeramis of Voltaire. Some dramatists inspire also in this mythology like Tanis et Zelide and les lois de Minos of Voltaire, also in his poem Sesostris and in the creation of another writers Banier, Boulanger, Charles de Brosses, Caylus dramatist and poets Bitaubé, Rocher. Also this thesis is an interdisplinary study because this subject have a multiple approachs
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Moncrieff, Michael Arthur. "'When you believe in things you don't understand' : an evolutionary exploration of paranormal, superstitious and religious belief." Honors in the Major Thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1455.
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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.Bachelors
Sciences
Psychology
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Riaskova, Viktorija. "Tautinės ir nacionalinės tolerancijos sklaida bei jos raiškos kontūrai Vilniaus bendro lavinimo mokyklose." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2007. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2007~D_20070816_164857-78283.
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Šio darbo tema pasirinkta siekiant pažinti socialinę realybę Lietuvoje, užimti tam tikrą, savo, kaip tyrėjo, poziciją, t.y. praplėsti nuomonę apie gana komplikuotą reiškinį, įvairių kultūrų tarpusavio sąveiką, jų santykius, kylančius konfliktus ir sprendimo būdus, t.y. išsiaiškinti ar šiuolaikinėje visuomenėje egzistuoja tolerancija.A tolerance is a universal moral principal with its terms used in such areas as social, cultural and religious. It helps to find out more about our attitude towards discrimination. The term named “tolerance” is very applicable for the acceptance and respect. Using tolerance as a term in our lives help us to show how we appreciate other people. Mostly, that means our acceptance and respect. The tolerance presumes comprehensible and respectful treatment towards other people. If we are talking about the situation in Lithuania, so the tolerance level is not high enough, because the majority does not tolerate other people unless they are their friends or relatives. On the other hand, the history of Lithuania speaks a lot about the whole situation which is in our country at this moment. Russian and polish people had been occupied Lithuania in past, that is why Lithuanian people do not want to respect or to tolerate them at all unless, as it was mentioned already, they would be their relatives or friends. The only one solution would be just to get some experience from the past, but do not take it with you at the present moment. Think of the past, but learn something from it, do not think of the bad things happened to you or to your relatives in the past, this is how we could be more tolerance to each other. This is how all Lithuanian people, does not matter are they Lithuanians or Russians or Polish or Belorussians, could achieve harmony of their relationship in our native country... [to full text]
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Mounicot, Marc. "Superstition and pre-game anxiety among male and female soccer players at various levels of play." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0004/MQ43920.pdf.
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Doherty, Cathal. "Sacrament and Superstition: Maurice Blondel on the Necessity of a "Literal Practice" in the Christian Religion." Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104160.
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Thesis advisor: Oliva BlanchetteThis dissertation is a synthetic exercise in philosophy and theology, proceeding from the perennial question: "What is the specific difference between sacrament and superstition?" It answers that the difference lies in the order of revelation. Sacraments are a form of revealed praxis, and only the divine guaranty of revelation distinguishes them from other forms of human action, including superstitious action. Revelation takes shape in historical sensible signs demanding human interpretation, such as inspired scripture. These revealed signs also include precise human actions, however, in the form of the prescriptions of sacramental praxis. As the words of Scripture do not signify merely human intentions, but express the divine will, so sacramental action signifies a divine intention, not a purely human intention, in the form of this precise praxis. Sacraments, therefore, far from attempting some kind of natural purchase on the supernatural, in fact demand the opposite: the surrender of the human to the divine will, the admission of human insufficiency. This answer is based on a theological appropriation of Maurice Blondel's philosophical investigation of human action in his early philosophical work Action (1893), in which he rehabilitates the question of the supernatural on a properly philosophical footing by establishing a hypothetical necessity for a supernatural complement to human action. Blondel and Aquinas, therefore, both find the point of heterogenous insertion for the supernatural in human subjectivity: in the virtues for Aquinas, in voluntary human action for Blondel. The dialectic of Action (1893) hinges on the phenomenon of superstitious action, which functions as a middle term in the dialectic. Superstition for Blondel corresponds to an attempt at human `self-sufficiency': actively placing in a finite object of the will the transcendent perfection that can only be received passively as gift from outside the natural order, by insertion of a heterogenous factor in the human action. Given that human action is irreducible in Blondel's philosophy and even thought itself is a form of action, so superstition works its way into all forms of human practice, including intellectual pursuits like philosophy and theology, giving rise to `closed' and self-sufficient philosophical and theological systems. Moreover, Blondel audaciously turns Kant's accusation of superstition against sacraments around, arguing that it is the extreme rationalists, not the unlearned devout, who are guilty of the most insidious form of superstition by effectively fetishizing their own thought, finding there the completion that Blondel's dialectic demonstrates to be impossible in the natural order. Sacramental action, by contrast, since it requires submission of human to divine will and the admission of human insufficiency, it is at the very antipodes of superstition. The theological appropriation of Blondel's philosophy provides a heuristic in sacramental theology, since it entails that the supernatural efficacy of the sacraments cannot be attributed, even partially, to the natural efficacy of human action. It is hard to see how post-conciliar theories of `symbolic efficacy' avoid superstition, therefore, since they attempt to find in natural human action the heterogenous supernatural that cannot be reduced to the merely naturally perceptible
Thesis (STD) — Boston College, 2015
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Sanchez, C. A., and M. Peralta. "Response of Micro-Sprinkler Irrigated ‘Lisbon’ lemons to N Rate and Source on a Superstition Sand." College of Agriculture, University of Arizona (Tucson, AZ), 2003. http://hdl.handle.net/10150/198115.
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Much of the citrus produced in southwestern Arizona is grown on sandy soils. Because these soils have a low ion exchange capacity, are highly permeable to water, and are prone to nitrate leaching, achieving efficient N management presents a continuing challenge. Studies were conducted during 1999, 2000, and 2001 to evaluate the response of micro-sprinkler irrigated lemons to N rate (0, 1.8, and 3.6 kg N tree-1 yr-1) and N source (UN32, CAN-17, CN9, and mixed program) on Superstition Sand. Lemon yield increased by N rate during the first and second harvests in 1999, 2000, and 2001. In 1999, yields increased linearly to 3.6 kg N tree-1 yr-1 but in 2000 and 2001 yields were maximized at 1.8 kg N tree-1 yr-1. In 1999 where larger increments of N were applied over a smaller time period relative to the other seasons, UN32 seemed to decrease yields at the highest N rate. There were no significant effects to N source in 2000 and 2001.
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Arnould, Colette. "Un aspect de la superstition dans la France médiévale : le Diable et la sorcière (XIIe-XVe siècles)." Paris 1, 1990. http://www.theses.fr/1990PA010559.
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Entre le XIIe et le XVe siècle, c'est autour du diable que vont se structurer toutes les superstitions. Les contestations qui surgissent au sein de l'église l'incitent à le voir partout. Responsable des hérésies, l'hérésie s'étend à toute marginalité, jusqu'à l'assimilation définitive hérésie sorcellerie. L'inquisition prend la une nouvelle dimension: aidée des autorités, elle engagera une lutte sans merci, dont les intérêts personnels ne seront pas absents. Si magie et sorcellerie tendaient à se développer dans le contexte de plus en plus trouble de la fin du moyen âge, rien, dans un premier temps, ne permettait de mettre l'accent sur la sorcière. Seule une lente dévalorisation de la femme associée au péché originel et à la sexualité, ainsi qu'a tout un imaginaire ancestral, permettra d'en faire "la sorcière" liée corps et âme à Satan. Le discours des inquisiteurs se fera alors le reflet d’une société mue par la peur. Loin de détruire la superstition, l'église, en perdant toute fonction sécurisante, incitera les hommes à se tourner vers les pratiques les plus insensées, tandis que du besoin de se donner des coupables naitra, au siècle suivant, la "chasse aux sorcières". Si le moyen âge n'a pas été l'époque des grands buchers, il en a du moins fourni les bases en codifiant, et détient la une évidente responsabilitéThe devil was to be the central figure responsible for all forms of superstition between the 12 th and the 15 th century. The internal conflicts within the church caused it to be seen everywhere, be held responsible for all forms of heresy and, as any nonconformist act was judged heretical, the result led to "heresy-witchoraft". The inquisition thus took on a new dimension and waged a ruthless war on nonconformity with the help of authorities motivated by personal gain. If magic and witchoraft were to develop in an increasingly troubled period by the end of the midle ages, nothing, at first indicated the role played by the witch. It was only the gradual depreciation of women, associated with original sin, sexuality and ancestral dread, that would make of women "witches" bound body and soul to Satan. The inquisitor's speeches henceforth reflected a society living in fear and, far from discouraging superstition, the church, having lost its consoling role, gave the way to the most unreasonable acts while the need for scape-goats was to give birth to the witch-hunts a century later. Though the midle ages preceded era of stake-burnings, it had already created the basic behaviour codes accounting for their very existence
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Rocha, Dilson Brito da [UNESP]. "Sobre a problemática da religião: um ensaio acerca do pensamento filosófico-religioso de Immanuel Kant." Universidade Estadual Paulista (UNESP), 2017. http://hdl.handle.net/11449/150507.
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Com este estudo pretendemos examinar e elucidar como Kant enfrenta a religião em sua obra A Religião dentro dos limites da simples razão, operando de tal forma que a localiza na moral, ao mesmo tempo em que, a rigor, distingue tais áreas tão somente naquilo que tange à metodologia e formalidade peculiares. Ele não quis, à vista disso, abordá-las como que ipsis verbis. Em sua acepção, assuntos com substrato metafísico-dogmático permanecem inacessíveis à razão pura, e, portanto, não se pode, teoricamente, nem negar nem tampouco afirmar neste afã, ao que põe no crivo da crítica a razão humana. Por conseguinte, Kant toma a questão religiosa como sendo objeto da razão prática, assim como do sentimento estético, principalmente inserindo neste campo a ideia de postulação, nevrálgica em sua teologia. Versa sobre as relações do homem com Deus, entendendo este último como sendo justo remunerador, ser moral, legislador superior e perscrutador dos corações. Ao fazê-lo desloca-o do campo da pura especulação para a moralidade. Não se volta para as construções da teologia racional, mas lhe interessa mostrar que o homem não deve ter uma relação barganhista para com Deus. Destarte, o homem não deve delegar sua tarefa de melhoramento moral para outra instância (tutela), posto que esta tarefa é do sujeito mesmo, correndo o risco de em não o fazendo, viver imerso na superstição da religião estatutária, ao invés de viver a religião da razão, ou se quisermos, a religião moral. Por via de regra, o problema religioso, fulcral na filosofia kantiana, tem subjacente o mal, que origina no próprio homem, tendencioso ao vício, dado o desregramento interior, e que, devido os ditames da razão, é impelido à direção contrária, chamando-o à conversão. Em síntese, restringiremos este estudo, primeiramente, à investigação do caminho que Kant percorreu para, ao falar de conteúdos de estofo religioso, sintetizá-los, in totum, naqueles de ordem moral, a fim de mostrarmos, posteriormente, que a religião é provisória ou passageira.
With the study we intend to examine and elucidate how Kant confronts religion in his work Religion within the limits of simple reason, operating in such a way that it locates it in the moral, at the same time as, strictly speaking, it distinguishes such areas only in what peculiar methodology and formality. He would not, in view of this, approach them as ipsis verbis. In his sense, subjects with a metaphysical-dogmatic substratum remain inaccessible to pure reason, and therefore, one cannot theoretically deny or affirm this desire either, which puts human reason on the line of criticism. Therefore, Kant takes the religious question as the object of practical reason, as well as of aesthetic feeling, mainly inserting in this field the idea of postulation, nevralgic in its theology. Versa on the relation of the man with God, understanding the latter as being just remunerative, being moral, superior legislator and persecutor of the hearts. In so doing, he shifts it from the field of pure speculation to morality. He does not turn to the constructions of rational theology, but he is interested to show that man should not have a bargaining relationship with God. Hence, man should not delegate his task of moral improvement to another instance (tutelage), since this task belongs to the subject himself, at the risk of not doing so, living immersed in the superstition of the statutory religion, instead of living the Religion of reason, or, if we will, moral religion. As a rule, the religious problem, which is central to Kantian philosophy, has underlying evil, which originates in man himself, tending to vice, given the inner disregard, and which, due to the dictates of reason, is impelled to the contrary direction, calling to conversion. In summary, we will restrict this study, first of all, to the investigation of the path that Kant traveled to, in speaking of contents of religious material, to synthesize them, in totum, in those of a moral order, in order to later show that religion is provisional or fleeting.
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Edzang, Abaga Jean-Bosco. "Lecture hégélienne des fondements de l'État moderne en Afrique." Phd thesis, Université Paris-Est, 2008. http://tel.archives-ouvertes.fr/tel-00462178.
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Ce travail s'interroge sur les fondements de l'Etat moderne en Afrique à travers l'oeuvre de Hegel. Confronter l'oeuvre de Hegel avec les réalités africaines relève en soi de l'audace à cause de sa thèse polémique sur l'anhistoricité des cultures non occidentales et spécialement celles de l'Afrique. Cependant, la pensée politique de Hegel constitue un cadre théorique original capable d'interpréter l'actualité la plus gaie (comme la prospérité des nations) et la plus absurde (comme une guerre civile ou la pauvreté). Ce que les peuples sont, ils le doivent à leur histoire, leurs cultures et à leurs institutions. Des auteurs comme Hippocrate, Montesquieu et Karl Ritter avaient fait de l'environnement géographique le facteur des civilisations, des progrès techniques et scientifiques des peuples. Mais chez Hegel, les hommes doivent à l'Etat moderne d'être libres d'une liberté qui compénètre toutes les sphères de la vie éthique. Là où l'Etat n'est pas, il n'y a ni liberté ni progrès
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Germiquet, Edouard Ariste. "Superstition, atheism and reasonable faith in Acts 26: a Graeco-Roman perspective on Paul’s defence before Festus and Agrippa." Thesis, Rhodes University, 2001. http://hdl.handle.net/10962/6224.
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This thesis investigates Luke‟s presentation of Paul‟s final and climactic defence of the gospel which takes place before Festus and King Agrippa II (Ac.26). It indicates how Luke has made use of the philosophical doctrine of the mean in order to present Christianity as a reasonable and rational faith. This investigation explores how Luke creates a literary framework within which to promote Paul as reasonable and rational through the application of the topos that true piety is the mean between the two extremes of superstition and atheism. The thesis is therefore structured around three dominant sections in which the major themes of superstition, atheism and rational faith are treated independently. Each section consists of an analysis of Luke‟s choice of words and his description of the behavioural patterns of each representative group so that a consistent picture progressively emerges in support of the basic framework. At all stages of the investigation, reference is made to contemporary moral philosophers, Hellenistic Judaism and the early Christian apologists so that the language, literary settings and stereotypes used by Luke can be clearly defined. This not only clarifies the text of Acts 26 but contributes to an overall appreciation of Luke‟s literary technique. At all points in the development of the thesis, the relevance and centrality which the resurrection has for Luke is kept in mind. This not only acts as a backdrop in understanding Luke‟s depiction of the superstitious and the atheist but is crucial in grasping Luke‟s presentation of Christianity as a rational faith. The thesis is brought to a close by a discussion on Luke's intended audience and the significance of his dedication to Theophilus.
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Rocha, Andre Menezes. "Fortuna e superstição: um estudo destes temas no Tratado teológico-político de Espinosa." Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-01112007-151604/.
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Estudo dos temas da fortuna e da superstição no Tratado teológico-político de Espinosa. Na primeira parte, estudo o sentido destes temas no prefácio, texto cuja forma é retórica. Na segunda parte, estudo como os mesmos temas reaparecem em capítulos do Tratado teológico-político, textos que têm forma demonstrativa.Study of the themes of fortune and superstition on the Spinoza\'s Theological- political treatise. In the first part, I study the meaning of these themes in preface whose form is rethoric. In the second part, i study how the same themes are treated in chapters of the Theological-political treatise, texts whose form is demonstrative.
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Bowman, Joy. "NEW YEAR, OLD BLUES." UKnowledge, 2017. https://uknowledge.uky.edu/english_etds/64.
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This collection aims through the use of folktale and familial history to investigate the bounds of gender and memory against a rural Appalachian landscape. The work utilizes superstition, myth, and the commonplace to search the shadows for the forbidden and unspoken, in an attempt to redefine and reconcile personal dissonance through an observational and at times, voyeuristic lens.
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Tegler, Jerselius Kristina. "Den stora häxdansen : vidskepelse, väckelse och vetande i Gagnef 1858 = The great witch dance : superstition, revival and knowledge in Gagnef 1858 /." Uppsala : Acta Universitatis Upsaliensis : Univ.-bibl. [distributör], 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-3391.
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Cierzan, Matthew [Verfasser]. "The Idolatry of Philosophy : Johann Georg Hamann's Critique of his Contemporaries as Driven by his Notion of Philosophical Superstition and Idolatry / Matthew Cierzan." Bonn : Universitäts- und Landesbibliothek Bonn, 2019. http://d-nb.info/1185486364/34.
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Peters, Friedrich Ernst. "Das Opfer." Universität Potsdam, 2012. http://opus.kobv.de/ubp/volltexte/2012/5888/.
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Der alte Timm Wieben sieht die natürliche gottgewollte Ordnung durch den Fortschritt, d. h. den Bau eines Bahndammes in seinem Dorf, gefährdet. Er prophezeit die Notwendigkeit eines Menschenopfers, das die Erde besänftigen soll: "Es muss etwas Lebiges in die Grund". Daraufhin ereignet sich ein schwerer Unfall. Der aus dem Nachlass veröffentlichte Text gehört eindeutig zu dem Umfeld der "Baasdörper Krönk". Er kontrastiert Aberglaube und aufgeklärtes Denken,ohne in Schwarz-Weiß-Malerei zu verfallen. In Peters' Autobiographie Preis der guten Mächte (1940) erscheint der Großvater als ein Fürsprecher des Rationalismus und, wie Hans Lohse in der Erzählung, als ein Gegenentwurf zu Timm Wieben ("Dat geiht all natürlich to"). Aber auch er erkennt trotz allem die Macht des Übernatürlichen an. Für Peters löst sich der Gegensatz zwischen Licht und Dunkel, Aufklärung und Dämonie in der Religion auf: "Und wenn wir auch den beschränkten Geltungsbereich unserer Leuchte erkennen, so haben wir dennoch die Pflicht, sie ins Dunkel hinauszutragen bis an den alleräußersten Rand unseres Vermögens. Wer aber vor dem letzten, undurchleuchtbaren Dunkel steht, der suche seine Zuflucht nicht bei verdächtigen Mächten des Zaubers, sondern fasse die Hand Gottes, die sich ihm aus der deutschen Bibel Martin Luthers hilfreich entgegenstreckt." (Ausgewählte Werke, Bd II, Hamburg, Hoffmann und Campe, S. 111)
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Passos, Enilton Caiana dos. "A QUESTÃO DA SUPERSTIÇÃO EM ESPINOSA." Pontifícia Universidade Católica de Goiás, 2004. http://tede2.pucgoias.edu.br:8080/handle/tede/3859.
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This treatise is concerned with question of superstition in Spinoza (1632-1677), it is inserted in the rationalistic context of the seventeenth century and extends to the political theological foundations of the same century. It is thus that Spinoza´s opus radically breaks with the theological-metaphysical tradition of Western culture founded upon a superstitious and delirious image of God. In respect to this problem, Spinoza establishes a very strict order, he sustains that Scripture has nothing rigorously in common with Philosophy and that Revelation has only obedience as its scope. Consequently, there is no relationship as well as any affinity between faith and science according to Spinozian thought. For Spinoza, the goal of Philosophy is truth, and in the case of faith, specifically, obedience. In conclusion, Spinoza the philosopher, points out that liberty of thought cannot be threatened without also threatening the freedom of the State since the renunciation of liberty of thought would entail reductio ad absurdum of one´s nature.
Esta dissertação se ocupa da questão da superstição em Espinosa (1632- 1677), cuja abordagem se insere no contexto racionalista do século XVII e se estende aos fundamentos teológicos da política seiscentista. Deste modo, o opus espinosano rompe radicalmente com a tradição teológico-metafísica da cultura Ocidental, fundada numa imagem supersticiosa e delirante de Deus. A respeito desta problemática, Espinosa estabelece uma ordem bem estrita, sustentando que a Escritura não tem rigorosamente nada em comum com a filosofia e que o conhecimento revelado só tem por escopo a obediência. Conseqüentemente, entre saber e fé não há, segundo o pensamento espinosano, nenhuma relação e nenhuma afinidade. Para ele, o objetivo da filosofia é a verdade, e o da fé é exatamente a obediência. Por fim, o filósofo Espinosa aponta que a liberdade de pensar não pode ser ameaçada sem que a liberdade do Estado também o seja, visto que renunciar à liberdade de pensar levaria ao absurdo de renunciar a sua natureza.
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Ruiz, Ricardo. "Wake the Devil." VCU Scholars Compass, 2017. http://scholarscompass.vcu.edu/etd/4872.
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You could only bury a body so deep before the seasons decided you would join it . Topsoil so desperate for affection it shakes to remind me that I was once and am loved .
I linger in the southwestern sky , burgundy to violet , with Neil Young playing faintly in the distance as my father calls me home .
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Pià, Comella Jordi. "Philosophie et religion dans le stoïcisme impérial romain. Étude de quelques cas : Cornutus, Perse, Epictète et Marc-Aurèle." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040255.
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Comment les Stoïciens concilient-ils l’exigence d’une piété intérieure, reposant sur l’obéissance à un dieu rationnel avec la défense des rites traditionnels ? Après avoir étudié les oscillations constantes chez les Stoïciens grecs entre la légitimation et la condamnation des cultes civils, nous montrons que les Stoïciens impériaux, Cornutus, Perse, Épictète et Marc- Aurèle, prolongent le débat sur la relation entre philosophie et religion sous une perspective différente, en l’acclimatant au contexte politico-religieux de la Rome impériale et en l’adaptant à la nature du destinataire et aux stratégies persuasives de chaque œuvreHow can the stoics reconcile the research of rational piety based on moral perfection with the legitimization of the ritualism and traditional representation of pagan gods? After studying the constant oscillation between the legitimization and condemnation of traditional rites in ancient stoicism, we demonstrate that the roman stoics, Cornutus, Persius, Epictectus and Marcus Aurelius, address the same question, but with two essential specifics : adapting it to the political-religious context of Imperial Rome and paying particular attention to their readers as to the pedagogic strategist to grant its moral conversion
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Neale, Larry. "Toward a better understanding of uncommon loyalty." Thesis, University of Western Australia, 2007. https://eprints.qut.edu.au/17007/1/c17007.pdf.
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Some brands seem to garner uncommon levels of loyalty from their customers. These brands can weather economic downturns, long-term competitive disadvantage and continual performance failures to emerge with a core of dedicated, committed, and loyal consumers. Good examples of this phenomenon come from sports. Some sports teams have fans who proudly proclaim their loyalty as well as financially support their team through attendance, yet live their entire life without witnessing their team win a championship. Why would they do this, when switching brands is possible?
This study used the sports industry to explore the minds and analyse the behaviours of sports fans in order to learn more about their uncommon loyalty towards their favourite team. A comprehensive review of loyalty and sports literature revealed researchers were better defining and measuring the dimensions of loyalty, while sports marketers were able to explain more of the variability in attendance. There was still a gap, however, that needed filling to explain this uncommon loyalty.
One of the features of the sporting industry is the ritualised way in which it is consumed across the world. Fans of every sport have rituals and superstitions to help them enjoy the spectacle, socialise with other like-minded fans, and reduce some of the anxiety of watching their team play. Although some sports researchers have touched on the topic of ritual, none has defined, measured or applied it to desirable outcomes such as commitment and attendance.
This study uses a sample of 651 attendees at an Australian Football League game to explore ritual behaviour, define the game-day rituals observed, and design a scale to measure sports fan ritual in order to investigate the link between ritual, and attitudinal and behavioural loyalty. Fan ritual was found to be two-dimensional with personal and social rituals. The associations between social ritual and commitment, and social ritual and attendance are positive and significant, while personal ritual does not significantly influence commitment or attendance. The findings support previous research that found a significant and positive relationship between identification and attendance, and extend previous research by finding a significant and positive relationship between social rituals and attendance.
For academic researchers, the findings are important to establish the role of ritual in consumption and loyalty, while opening future research opportunities in other product categories. For sports marketers, the results indicate the importance of developing and facilitating consumption rituals tied to game day attendance, with a view to generating uncommon loyalty.
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Aupest-Conduche, Dominique. "PAIENS, IDOLES ET SUPERSTITIONS PAIENNES DANS LA GAULE CHRETIENNE DU IVe AU VIIe SIECLE : les temoignages de la litterature, de l'hagiographie et de la legislation conciliaire." Paris 4, 1986. http://www.theses.fr/1986PA040038.
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Au paganisme greco-romain commun a l'ensemble de l'empire, se mele au ive siecle, dans les milieux intellectuels de la province, un gout tres vif pour les antiquites gauloises. Par ailleurs les seuls actes de resistance violente a l'action des missionnaires se font pour defendre des temples de tradition indigene. Au ve siecle il n'est plus question de nostalgie gauloise chez les derniers paiens cultives qui mettent l'accent sur la foi en la perennite de rome. Par contre dans le reste de la population, un repli sur la vie locale et, dans certains cas, sur les cultes locaux, se produit. Les francs ont frequente les sanctuaires locaux cote a cote avec les indigenes. Les rites pratiques dans ces sanctuaires sont essentiellement de tradition gauloise et c'est le rapprochement avec les textes insulaires qui semble le mieux en rendre compte. Probablement sous la pression des grands, eux-memes obliges de tenir compte de leurs familles, les rois merovingiens ont menage paiens et pratiques paiennes jusqu'au debut du viie siecle. Le milieu du viie siecle marque la disparition des derniers sanctuaires paiens. Les pratiques qui survivront dans certains cas pendant des siecles, ne sont plus que des superstitions d'origines fort diversesThe iv th century gallo-roman intellectuals are mixing with their grecoroman paganisme a strong liking for gaulish antiquities. The only known cases of armed resistance to christianity are in relation with the defence of indigene sanctuaries. From the beginning of the v th century, cultivated pagans have no more gaulish tendancies: their faith is in the perennity of rome. However, the bulk of the population is turning to local life and, in some cases, to local cults. Pagan francs go to local sanctuaries together with the gallo-romans. These sanctuaries rites are mainly indigene and are better accounted for by island texts. Merovingian kings tolerated pagans and pagan-pratices till the beginning of the vii th century, probably under pressure from the grands and their familiae. By the middle of the century, the last sanctuaries are being destroyed. The many practices remaining, sometimes for centuries, are only superstitions of miscellaneous origins
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Drucker, Claudia. "Religiosidade, crenças e atitudes em idosos deprimidos : em um serviço de saude mental de São Paulo, Brasil." [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/252982.
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Orientador: Paulo DalgalarrondoDissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação
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Resumo: Objetivos: Descrever crenças, valores e representações a respeito da depressão e religiosidade em 44 pacientes idosos deprimidos de um serviço de saúde mental em São Paulo/ Brasil. Metodologia: Os dados foram analisados por procedimentos estatísticos descritivos e análise de conteúdo de variáveis sobre depressão, vulnerabilidade e religiosidade. Resultados: Houve correlação entre depressão e um menor poder aquisitivo do indivíduo (p=0,02). Os julgamentos auto-referentes e autocríticos foram mais importantes que os de senso-comum na formação de crenças depressivas. A leitura religiosa foi mais freqüente entre pacientes não deprimidos (p=0,001). A oração configurou-se como a atividade religiosa de maior incidência (95,5%/ N=42). Os idosos apresentaram uma motivação religiosa com características mais intrínsecas que extrínsecas (Md=23,5). Houve uma associação significativa entre a motivação intrínseca e aumento de religiosidade (p=0,01), ocorrido nos últimos dez anos e com motivos principalmente atribuídos à vivência de eventos estressantes. Conclusão: Verificou-se que os idosos deprimidos têm uma qualidade de vida social e econômica pior que os não deprimidos, e que utilizam como comportamento antidepressivo um aumento ou mudança na religiosidade. A tendência para desenvolver julgamentos mais autocríticos entre os idosos deprimidos pode estar associada a uma maior vulnerabilidade cognitiva do indivíduo. A religiosidade intrínseca e a leitura religiosa podem ser indicadores de fatores protetores para a depressão em idosos
Mestrado
Psicologia, Desenvolvimento Humano e Educação
Mestre em Educação
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Barbosa, Ana Luísa Morais. "Deus explicado, é deus diminuído - da superstição à teologia popular : um estudo da religião no povo em Luís da Câmara Cascudo." Universidade Federal de Juiz de Fora (UFJF), 2016. https://repositorio.ufjf.br/jspui/handle/ufjf/3737.
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A presente dissertação tem como principal objetivo analisar a religiosidade popular brasileira a partir das reflexões de Luís da Câmara Cascudo sobre a superstição. Com a análise do livro Religião no Povo (1974), principalmente, pretende-se compreender como a lógica da superstição se faz presente e, ao mesmo tempo, consiste na unidade caracterizadora das diversas religiosidades existentes desde a formação do Brasil como colônia de Portugal. Para isso, buscou-se analisar a concepção do termo “teologia popular”, proposto por Câmara Cascudo, vinculado às suas noções da superstição. Por meio de revisão bibliográfica serão retomados fatos históricos do início do processo de colonização e da consequente implantação da Igreja Católica no Brasil. Para tal, diversos autores responsáveis, principalmente, pelo estudo da Teologia da Cristandade, foram utilizados. Fundamental se faz para este estudo, então, a análise da lógica responsável por manter a peculiaridade do comportamento religioso do povo brasileiro que se desenvolveu mediante e paralelo às oficializações propostas pela Igreja Católica.
The aim of this thesis is to analyse the Brazilian popular religiosity according to Luís da Câmara Cascudo’s reflections about superstition. From the analysis of the book Religion in People (1974), mainly, it is intended to understand how the logic of superstition is present and, at the same time, how it is the characterizing unit of all existing religiousness since Brazil’s formation as a colony of Portugal. In order to do that, the conception of the term “popular teology”, proposed by Câmara Cascudo, was analysed and linked to his notions of superstition. Historical facts from the beginning of the colonization process and the subsequent implementation of the Catholic Church in Brazil will be resumed through a literature review. To this end, several authors, responsible mainly for Christianity theology study, were used. It is crucial for this study the analysis of the logic responsible for maintaining the peculiarity of Brazilian people’s religious behavior, which was developed by and parallel to the recognitions of the Catholic Church.
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Lobato, Luciano Ernesto. "Análogos experimentais de metacontingências: efeitos da alteração da contingência para contiguidade do evento cultural sobre práticas culturais." Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/16711.
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Previous issue date: 2013-06-21The research aimed to verify whether interlocked behavioral contingencies (IBCs) established in contingency conditions between aggregate output and cultural consequence remains when the subsequent cultural event turns to have a relation of mere contiguity with the aggregate output. One experiment was conducted with ABAC design (Contingency I, Contiguity I, Contingency II, Contiguity II), in which a group of 3 participants played a computer game. 25 subjects participated in the experiment, a total of 23 generations (3 participants in each). Participants earned points if they had entered numbers whose sum to the numbers presented by the computer program resulted in odd numbers. The group earned food to be donated to a charity institution, if the sum of the participant's left was less than or equal to the sum of the participant's center and this was less than or equal to the sum of the participant's right in Contingency s phases (Contingency I and Contingency II), or 50% and 70% (phases Contiguity I and Contiguity II, respectively) of the cycles after any aggregate product. The results showed the selection of operant behavior in all phases and the selection by metacontingencies of different interlocked behavioral contingencies (IBCs) that generated aggregate output required for the production of cultural consequence in phases Contingency I and Contingency II. In phases Contiguity I and Contiguity II, these IBCs selected in the previous phase were maintained for a few generations, but at lower frequency, and giving rise to other interlocked behavioral contingencies that were possibly selected "accidentally" by subsequent cultural events
A pesquisa teve o objetivo de verificar se contingências comportamentais entrelaçadas (CCEs) estabelecidas em condições de contingência entre o produto agregado e a consequência cultural se mantém quando o evento cultural subsequente passa a ter uma relação de mera contiguidade com o produto agregado. Foi conduzido 1 experimento, com delineamento ABAC (Contingência I, Contiguidade I, Contingência II, Contiguidade II), no qual um grupo formado por 3 participantes jogava um jogo de computador. 25 sujeitos participaram do experimento, totalizando 23 gerações (3 participantes em cada). Os participantes tinham suas respostas individuais consequenciadas com pontos, caso inserissem números cuja soma com os números apresentados pelo programa de computador resultasse em números ímpares. O grupo tinha seus entrelaçamentos consequênciados com alimentos a serem doados para uma instituição de caridade, caso a soma do participante da esquerda fosse menor ou igual que a soma do participante do centro e esta fosse menor ou igual que a soma do participante da direita nas fases de Contingência (Contingência I e Contingência II), ou em 50% e 70% (fase Contiguidade I e Contiguidade II, respectivamente) dos ciclos após qualquer produto agregado. Os resultados mostraram a seleção do comportamento operante em todas as fases e a seleção por metacontingências de diferentes contingências comportamentais entrelaçadas (CCEs) que geravam o produto agregado exigido para a produção da consequência cultural nas fases de Contingência I e Contingência II. Nas fases de Continguidade I e Contiguidade II, estas CCEs selecionadas na fase anterior foram mantidas por algumas gerações, porém em frequência menor, e dando lugar a outros entrelaçamentos que possivelmente foram selecionados acidentalmente pelos eventos culturais subsequentes
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Yeckering, Kara. "Young Childrens' Understanding of Superstitions." TopSCHOLAR®, 2003. http://digitalcommons.wku.edu/theses/574.
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The aim of this study was to examine young children's understanding of superstitions—specifically bad luck superstitions. Children between the ages of 4 and 9 received a set of interview questions concerning their experiences with superstitions, their beliefs about the efficacy of superstitions, and their knowledge of the mental and physical components of superstitions. Participants also completed a belief task designed to assess the relative importance of belief and action in superstitions. The findings indicate developmental patterns in children's awareness of superstitions and beliefs in efficacy of superstitions. With age, children demonstrated a significantly greater awareness of superstitions. In contrast, children demonstrated a significant decrease in beliefs in the efficacy of superstitions by the age of seven. Regarding children's perceptions of the necessary components of superstitions, there were important similarities in the developmental pattern of children's responses. Across all age groups, the action component of a superstition (as opposed to a belief component) was found to be the primary factor in effectiveness of superstitions to "bring bad luck." These findings are discussed in relation to children's beliefs about good luck superstitions, magic, wishing, prayer, and the potential modes of cultural transmission of supernatural beliefs.
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Terry, Tanya Ann. "Murder Will Out: James Hogg's Use of the Bier-Right in His Minor Works and Confessions." BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2449.
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In The Private Memoirs and Confessions of a Justified Sinner (1824), James Hogg uses the uncanny trope of the bier-right, a medieval superstitious belief of Christian origin that a murdered corpse will bleed in the presence or at the touch of the actual murderer, to negotiate his struggle with fading belief in local superstitions and religious faith in the Scottish Borders. Examining the origins of the bier-right, court cases involving the bier-right, and Hogg's minor works using the bier-right I offer a comparison of how Hogg manipulates and morphs this trope in Confessions. I also argue that the main character, the sinner Robert Wringhim, becomes a living-dead embodiment of the bier-right corpse.
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Nenungwi, Tondani Grace. "Tsedzuluso ya thuthuwedzo ya lutendo lwa vhuloi kha vhushaka vhukati ha vhathu kha Tshivenda." Thesis, University of Limpopo (Turfloop Campus), 2010. http://hdl.handle.net/10386/921.
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Thesis (M.A.) --University of Limpopo, 2010Ngudo iyi i khou sedzulusa ṱhuṱhuwedzo ya lutendo lwa vhuloi kha vhushaka vhukati ha vhathu kha Tshivenḓa. Luambo lu kwamaho matshilisano na vhupfiwa zwi ḓo dzhielwa nzhele. Hu ḓo sedziwa na maipfi a elanaho na zwa vhuloi. Izwi zwi ḓo itwa ho katelwa vhuḓipfi, u vhaisala, kudzhielwe kwa zwithu, mbeu na maambele musi hu na lutendo lwa zwa vhuloi. Ndi zwa ndeme u ḓivha uri dziṅanga dzi na luambo lu ne dza lu shumisa u sumbedzisa vhuloi ngeno vho vhafunzi vha zwa vhurereli vha na maitele na maambele a vho.
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Belaúnde, Barriga José. "Hume and the contention of superstitions." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/113142.
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This paper proposes an interpretation of the renowned last section of Hume's Natural History of Religion, after examining this work and its relations with some of his other works. The aim of this study is to give the clues to understanding Hume's critique of a rationally founded natural religion. The paper mainly contends that Hume destroys the basis for a rational religion independent or autonomous regarding superstition. He does so by means of a historical analysis of religious belief's process embedded in human nature's principies. All forms of religion are, therefore, some form or other of superstitious belief.En este artículo se presenta una interpretación del conocido párrafo final de la Historia natural de la religión, mediante un examen de esta obra y de sus relaciones con otras obras de Hume. El objetivo de este estudio es proporcionar las claves para entender la crítica de Hume a una religión natural racional mente fundada. La tesis principal sostieneque Hume. mediante un análisis histórico del proceso de la creencia religiosa a partir de los principios de la naturaleza humana, destruye el sustento para una religión racional independiente o autónoma respecto a la superstición. Toda modalidad de religión es. por consiguiente, unau otra forma de creencia supersticiosa.