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Journal articles on the topic 'Superstition'
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Gurleen Kaur Sethi1, Navreet Kaur Saini. "Prevalence of Superstitions in Indian Society in 21st Century." International Journal of Nursing Education 11, no. 4 (November 21, 2019): 56–60. http://dx.doi.org/10.37506/ijone.v11i4.3964.
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Most superstition from the past have been proven by science as unnecessary, ineffective or just plain silly but are still practiced by normal intelligent people today. Every country has its own localized take on superstitions. In this research, researcher reviews on prevalence of superstitions in Indian society in 21st century. There is much different kind of researches in the field of superstition and had different concepts related to the superstition. In this research, researchers separate the beliefs regarding superstitious activities into three categories i.e. common superstitious activities; death related superstitious activities and pregnancy and new-born related superstitious activities.
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Sultana, Zinia, Liza Chowdhury, and Nahid Reaz Shapla. "Study on Superstitions Related to Pregnancy." Journal of National Institute of Neurosciences Bangladesh 5, no. 2 (September 7, 2019): 172–76. http://dx.doi.org/10.3329/jninb.v5i2.43025.
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Background: During pregnancy, there are many superstitions throughout the world, especially in the developing countries like Bangladesh.
Objective: This study was aimed to know the status of superstitions related to pregnancy among people.
Methodology: This descriptive type of cross-sectional study was conducted in the outpatient of department in Combined Military Hospital, Dhaka, Bangladesh from January 2018 to March 2018 for a period of three months. Total 96 persons were recruited after taking verbal consent.
Result: Among the study group having at least one superstition was in 69.8% of total participants showing in figure 1. In 25 to 40 years of age group the superstitions were more common and it was 85.0% showing in table1. On the educational background, illiterate group having more superstitions 81.13%, primary education group 65.21%, SSC 50% and above SSC 33.33% showing in table 3. On the basis of gender, male (58.233%) and Female (71.42%) were superstitious in at least one superstition. On the basis of socioeconomic status, lower class 92.72%, lower middle class 54.54% and middle class 21.05% were superstitious in at least one superstition. On the basis of occupation, housewives (89.90%), students (16,66%), service holder(30%) and farmer(50%) having at least one superstitious. On the basis of religion; the superstitious individuals were Muslim 59%, Hindu 97%, and others 67.16%.
Conclusion: Superstitions related to pregnancy are very common in Bangladesh. Superstitious are more related to illiteracy, low socioeconomic condition and with house wives who remain inside.
Journal of National Institute of Neurosciences Bangladesh, 2019;5(2): 172-176
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Andryushkova, N. P. "FEATURES OF MANIFESTATION OF SUPERSTITION AND VIEWS ON THE NATURE OF SUPERSTITION AT DIFFERENT AGE STAGES." Bulletin of Kemerovo State University, no. 1 (April 25, 2018): 85–89. http://dx.doi.org/10.21603/2078-8975-2018-1-85-89.
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The article is devoted to the analysis of the phenomenon of superstition as a psychological property of the individual. The current research is based on various studies aimed at establishing the reasons that encourage people to appeal to superstitions, and features the main motives for using superstitious and rituals in everyday life. The initial stage of superstition formation has been analyzed. A thorough study on the transformation of superstitiousness at different age stages together with the analysis of its causes involved 300 respondents aged 19 – 60 that were divided into three age groups – the young, the first period maturity and the second period maturity. The author has compared the views on the nature and definition of superstitions, the characteristics of various superstitious ritual activities in different age groups, analyzed the level of expression of average superstition and its individual components in each age group.
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Yıldız, Metin, Ela Varol, Ahsen Demirhan, Mehmet Salih Yıldırım, and Ebru Solmaz. "Determining the level of superstition belief in pregnancy." Aegean Journal of Obstetrics and Gynecology 5, no. 1 (June 18, 2023): 1–4. http://dx.doi.org/10.46328/aejog.v5i1.125.
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Objective: This study was conducted to evaluate the superstitions of pregnant women.
Method: This descriptive and correlational study was conducted with 278 pregnant women living in Agri between October 2021 and August 2022.
Results: It was determined that the total mean score of the pregnant women on the Superstitious Belief Scale was 36.16±13.75. A statistically significant difference was found between the educational status, monthly income, perception of pregnancy and superstition levels of the pregnant women [p<0.05].
Conclusion: It was found that the total Superstitious Belief Scale scores of the pregnant women were moderate and unplanned pregnancy, income and education level affected the superstition score means.
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Wong, S. H. "Does Superstition Help? A Study of the Role of Superstitions and Death Beliefs on Death Anxiety Amongst Chinese Undergraduates in Hong Kong." OMEGA - Journal of Death and Dying 65, no. 1 (August 2012): 55–70. http://dx.doi.org/10.2190/om.65.1.d.
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Past research has shown that traditional Chinese death beliefs, which mostly consisted of superstitious thoughts, are related to death anxiety. However, other studies have shown that superstitions may help people cope with uncertainty and, therefore, reduce uncertainty-induced anxiety. The role of superstitions, whether related to heightened death anxiety or reduced death anxiety, is unclear. This study attempted to address the knowledge gap by examining the relationships among superstitions and Chinese death beliefs on death anxiety in the Chinese context. One hundred twenty-four undergraduates in Hong Kong completed measures of superstition (R-PBS), death anxiety (MFODS), and Chinese death beliefs scale. Superstition was found to be predictor of death anxiety, as expected. With superstitions highly prevalent in Chinese societies, the study has practical implications in end-of-life care, bereavement support, and death education in the Chinese context.
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Ridha Hasnul Ulya. "Intervensi Superstisi terhadap Perspektif Adab bagi Masyarakat Minangkabau." GERAM 10, no. 2 (December 28, 2022): 141–48. http://dx.doi.org/10.25299/geram.2022.vol10(2).11229.
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Superstition and adab are among the many local pearls of wisdom in Minangkabau. Superstition is a statement that contains a supernatural meaning while adab is a condition that describes someone's unethical behavior. Contextually, there is a relationship between superstition and adab. The superstition that is formed in the life of the Minangkabau people is reconstructed from a civilization. The purpose of this paper is to describe and prove this relationship so that a common thread can be drawn regarding the relationship between superstition and Minangkabau people's manners. This research approach uses a qualitative approach. This study uses categorization techniques to reveal and interpret the data that has been collected. The data in question are the superstitions of the Minangkabau people which are reflected in adab, namely the manners of sitting, standing, walking, and behaving. Therefore, it is important to carry out an in-depth study to reveal the presence of superstitious interventions in Minangkabau society from the perspective of adab formation
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Damisch, Lysann, Barbara Stoberock, and Thomas Mussweiler. "Keep Your Fingers Crossed!" Psychological Science 21, no. 7 (May 28, 2010): 1014–20. http://dx.doi.org/10.1177/0956797610372631.
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Superstitions are typically seen as inconsequential creations of irrational minds. Nevertheless, many people rely on superstitious thoughts and practices in their daily routines in order to gain good luck. To date, little is known about the consequences and potential benefits of such superstitions. The present research closes this gap by demonstrating performance benefits of superstitions and identifying their underlying psychological mechanisms. Specifically, Experiments 1 through 4 show that activating good-luck-related superstitions via a common saying or action (e.g., “break a leg,” keeping one’s fingers crossed) or a lucky charm improves subsequent performance in golfing, motor dexterity, memory, and anagram games. Furthermore, Experiments 3 and 4 demonstrate that these performance benefits are produced by changes in perceived self-efficacy. Activating a superstition boosts participants’ confidence in mastering upcoming tasks, which in turn improves performance. Finally, Experiment 4 shows that increased task persistence constitutes one means by which self-efficacy, enhanced by superstition, improves performance.
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Tulis, Ira Marlina, Ceisy N. Wuntu, and Agustine C. Mamentu. "Superstition as Seen in Mark Twain's "The Adventures of Tom Sawyer"." Journal of English Language Teaching, Literature and Culture 2, no. 2 (November 18, 2023): 182–93. http://dx.doi.org/10.53682/jeltec.v2i2.7429.
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This research aims to find out how superstitions are revealed in The Adventures of Tom Sawyer and how the impact of superstitions on the main character, by applying qualitative research where data is collected in the form of words and quotes from novels, books, dictionaries, and journals to strengthen the research. The researcher collected data using two types of sources, namely primary sources and secondary sources. Primary sources are taken from the novel itself and secondary sources are taken from books, dictionaries, and relevant journals. In analyzing the data, the author uses an objective approach whose research is solely based on Intrinsic criteria. The results of this research show that there are four categories of superstition revealed in The Adventures of Tom Sawyer, namely believing in superstitious rituals, believing in magic, believing in urban legend, and believing in amulets. In addition, this research also shows that superstition brings positive and negative impacts on Tom Sawyer the main character in the story. The positive impact found is that superstition can provide a sense of security and cause obedience to Tom Sawyer. While the negative impact is that superstition makes Tom sacrifice himself and brings disappointment because what Tom expects does not match the reality that occurs.
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Setiarti, Sri. "ANALISIS MAKNA SUPERSTISI KATEGORI MATA PENCAHARIAN DAN HUBUNGAN SOSIAL PADA MASYARAKAT MELAYU RUMBAI." Vol. 13 No. 2 (2023): Literasi: Jurnal Ilmiah Pendidikan Bahasa, Sastra Indonesia dan Daerah 13, no. 2 (July 1, 2023): 386–98. http://dx.doi.org/10.23969/literasi.v13i2.7383.
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Superstition is a belief that is believed and can be proven logically and also does not necessarily happen. In this study, researchers conducted research in one of the villages in East Rumbai District, namely in the village of Tebing Tinggi Okura. The researcher conducted this research based on a deeper curiosity about the connotative and denotative meanings of the superstitions of the East Rumbai Malay community, this superstition will later lead to the values of people's trust in living life in their environment, this research helps the community teach moral teachings to children and youth, so that it can be carried out in everyday life. Because this superstition is very closely related to the customs and culture of the Malay people and is the legacy of their ancestors. This study aims to analyze a meaning related to the formulation of the problem, namely the superstitious meaning of livelihoods and social relations in the East Rumbai Malay community in the village of Tebing Tinggi Okura. Researchers used a qualitative descriptive method with a type of field research, with a qualitative approach. Researchers used three stages in analyzing data, namely data editing, data presentation, and drawing conclusions. The results of the study found 27 denotative and connotative meaning data. The results of the analysis found by the author can draw the conclusion that the superstition found in a Rumbai Malay community contains denotative and connotative meanings. In Malay society, especially the oldest people for generations, apply superstition in daily life because the use of superstitious can regulate the norms in society, especially in livelihoods and social relations.
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Kumar, Suresh. "Superstitions as Cultural Identity Markers in Esther David’s The Man with Enormous Wings and My Father’s Zoo." SMART MOVES JOURNAL IJELLH 7, no. 11 (November 28, 2019): 12. http://dx.doi.org/10.24113/ijellh.v7i11.10115.
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Superstitions play a crucial role in driving the lives of people all over the world. Every culture does have a particular set of superstitions. Since literature is the reflection of society, writers keep attempting to portray the mindsets of people through fictional as well as non-fictional texts. Popular superstitions in the West like regarding the number thirteen, black cats, and breaking of the mirror as unlucky are some, which prevail. In India too, we have similar superstitions such as putting a spot of soot on a baby’s forehead commonly. Shreds of evidence of superstitious practices can be found even in the earliest human settlements in the later Paleolithic and Neolithic periods. The presence of many things of daily-needs in the graves of those periods confirms the superstitious practices rampant in that society. Even in the highly developed civilization of Indus valley, amulets were used possibly to prevent evil forces. Traces of Superstitions can also be found during the adventurous and courageous Aryan period. Superstition not only controls the minds of the illiterate people but also of the literate ones equally.
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Pratt, Stephen, and Pia Kwan. "Unlucky for some? Are some hotel rooms and floors really unluckier than others?" International Journal of Culture, Tourism and Hospitality Research 13, no. 1 (May 20, 2019): 70–83. http://dx.doi.org/10.1108/ijcthr-06-2018-0082.
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Purpose Different cultures believe that some numbers are “lucky” and other numbers are “unlucky”. The purpose of this paper is to determine to what extent hotels follow numerological superstitions in their floor and room numbering, if more accidents or complaints occur on unlucky hotel floors compared to other floors and if more accidents or complaints occur in unlucky hotel rooms compared to other rooms. Design/methodology/approach For the first research objective, an audit of hotels in a particular destination, Hong Kong, is taken capturing the number of floors and rooms on each floor and determining if “unlucky” numbers are used. For the second and third objectives, the accident and complaint database of one upscale hotel in Hong Kong across a five-year period is investigated. Findings The authors find that hotels do follow superstitious numbering, with “unlucky” numbers not being included in floor or room numbering. Chinese superstition is more likely to be followed than Western superstition. The non-inclusion of “unlucky” numbers is more likely for hotel floors than for hotel rooms. In the case study hotel, they found no significant differences in the number of accidents and complaints between unlucky and other rooms and floors across the five years of analysis. Originality/value Superstitions surrounding numbers can affect decisions made by individuals and businesses and can have significant economic consequences. There is little academic research into how the hotel sector is impacted by numerology superstitions.
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Daging, I. Nyoman, and I. Nengah Adi Widana. "TAHAYUL SEBAGAI PENDIDIKAN KARAKTER ANAK: KAJIAN ETNOPEDAGOGIEK." Subasita: Jurnal Sastra Agama dan Pendidikan Bahasa Bali 3, no. 1 (August 26, 2022): 83. http://dx.doi.org/10.55115/subasita.v3i1.2325.
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Growing children's character needs to be done from an early age with various efforts made by parents to their children. There are many ways to do it, starting with the easiest one, which is to scare with various superstitions. In this era of globalization, there are still many people educating children's character with superstition because they have the belief that the child's character will be good, some people have left superstition as an alternative to educating children because they think it is outdated. The superstition that develops in Bali generally begins with the phrase sing dadi, which is then apang tusing this implies an element of cause and effect. As for some examples of character education developed with this superstition are religious character, character of discipline, character of responsibility, and character of manners.Keywords: Superstition, Character Education, Ethnopedagogiek
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Zezelj, Iris, Masa Pavlovic, Marko Vladisavljevic, and Branislava Radivojevic. "Construction and behavioral validation of superstition scale." Psihologija 42, no. 2 (2009): 141–58. http://dx.doi.org/10.2298/psi0902141z.
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The main goal of this study was to create an instrument for assessing tendency towards superstition-related beliefs and behavior and validate it in real life situations. Superstition was considered and analyzed as an attitude toward specific objects of the superstition. In the first part of the study, a sample of superstitious beliefs and behaviors was collected, after which the former list was reduced to 44 descriptions, based on the average familiarity. A preliminary version of the instrument was administered to 266 participants. The factor analysis suggested a presence of one main factor and three highly correlated sub-factors. In the last part of the study, in order to validate the instrument through behavioral variables, the final version of the instrument was administered to a different sample and subjects were put in two situations that challenged their potential superstitious behavior (passing below or going around a ladder in a computer laboratory; forward a chain e-mail for good luck). Group of participants that exhibited at least one superstitious behavior and the group of participants that did not, differed significantly in the average superstition score.
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Babar, Imran, and Dr Syed Abdul Ghaffar Bukhari. "توہم پرستی کے اسباب و علاج کا جائزہ (تعلیمات نبوی ﷺکی روشنی میں)." rahatulquloob 3, no. 2(2) (December 10, 2019): 107–25. http://dx.doi.org/10.51411/rahat.3.2(2).2019.208.
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Superstition is a social and human problem. Existence of superstitions cannot be ruled out in any human society. We find that not only Muslims, but also other people are subject to superstitions, anxiety and unrest. There is a dire need to review and analyze the religious factors and effects of Superstition, thence tell how Islam guides to get rid of it. Religion, and religious law are the basis of a Muslim society. Religions in its true spirit is but a way to demonstrate servitude to God. This is all about obedience. Religion is a transcendental and eternal set of divine instructions. It appears not only in the form of piety and recompense, but also it influences the inner self of human beings, hence it affects our actions, consciously or unconsciously. The basic objective of the Islamic teachings is character building and purification of souls to make a pious man. Only this type of human can be free from the negative cults, superstitions and anxiety produced by the modern age, only this human can be a true obedient servant of God. Superstitions are metaphysical interpretations of some physical phenomena. In the realm of metaphysics, the religion is the only authority. So we can cure the problem of superstition through the correct knowledge of the religion.
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Rehm, Michael, Shuzhen Chen, and Olga Filippova. "House prices and superstition among ethnic Chinese and non-Chinese homebuyers in Auckland, New Zealand." International Journal of Housing Markets and Analysis 11, no. 1 (February 5, 2018): 34–44. http://dx.doi.org/10.1108/ijhma-04-2017-0044.
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Purpose Numerical superstition is well-known in Asian countries and can influence decision-making in many markets, from financial investment to purchasing a house. This study aims to determine the house price effects of superstition and understand if these have changed over time. Design/methodology/approach Using sales transactions of freestanding houses in Auckland, New Zealand, the authors use hedonic price analysis to investigate whether superstitious beliefs associated with lucky and unlucky house numbers affect property values. Findings The analysis reveals ethnic Chinese buyers in Auckland displayed superstitious home buying behaviour in the period 2003-2006 by attributing value to homes with street addresses starting or ending with the lucky number eight. However, this willing to pay higher prices for lucky numbers was not reflected in the analysis of 2011-2015 sales transactions. The disappearance of superstition price effects may indicate that ethnic Chinese in the Auckland housing market have, over time, assimilated New Zealand’s Western culture and have become less superstitious. Originality/value Unlike previous studies, the authors parse buyers into two populations of homebuyers, ethnic Chinese and non-Chinese purchasers, and model the two groups’ housing transactions independently to more accurately establish if numerical superstition influences house prices.
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R Purba, Asriaty, Herlina ., and Jamorlan Siahaan. "Folk Belief (Superstitions) and Its Relation to the Birth, Newborn, and Children in Simalungun Society." International Journal of Research and Review 10, no. 8 (August 23, 2023): 593–603. http://dx.doi.org/10.52403/ijrr.20230878.
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This study aims to describe the structure, meaning, and function of the folk belief (superstitions) related to pregnancy, childbirth, newborn, and children. Superstition is used to forbid someone from taking certain actions to avoid a bad result or misfortune. Therefore, superstition can be used as social control in everyday life. The method used is a qualitative descriptive method using folklore theory. The results show that (1) The two structure that consists of cause-effect and cause-effect patterns. (2) The three structure that consists of cause-effect-conversion patterns and cause-conversion-effect patterns. Superstition contains the philosophy of Simalungun’s everyday life that contains the values of goodness that govern the relationship among humans, humans and the natural environment, and humans and God. Superstition functions as a means of children's education, coercion, and supervisory to the norms to obey by members of society. It also a system of collective imaginary projection and strengthening religious emotions or beliefs. Keywords: superstition, childbirth, newborn, childhood.
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D’Agati, Marina. "“I Feel Like I’m Going to Win”: Superstition in Gambling." Qualitative Sociology Review 10, no. 2 (April 30, 2014): 80–101. http://dx.doi.org/10.18778/1733-8077.10.2.05.
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Drawing on in-depth interviews with recreational gamblers (N=67), the paper focuses on superstitious beliefs and practices used by players of various games to influence or control outcomes. The study was conducted in the spirit of the interpretative approach formed by folklorist Alain Dundes (1961). Results suggested that superstition, in a variety of forms – signs, magic, conversion – was clearly an accepted part of gambling for most respondents. Although more pronounced in games of chance, superstition appeared to be more significant in the experience of interviewees who played skill games, creating “illusion of control.” Future research on the link between superstition and religion, and on the role of social networks in fostering and developing superstition-related knowledge is warranted.
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Ismail Nafi’, Jamal Subhi. "The Role of Superstition in Twain’s The Adventures of Huckleberry Finn and Shakespeare’s Macbeth: A Comparative Study." English Language and Literature Studies 6, no. 1 (February 26, 2016): 37. http://dx.doi.org/10.5539/ells.v6n1p37.
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<p>This article is an attempt to explore the inclusion and the use of superstitious elements in Mark Twain’s novel <em>The Adventures of Huckleberry Finn</em> (1884) and Shakespeare’s play <em>Macbeth</em> (1611). Superstition involves a deep belief in the magic and the occult, to almost to an extent of obsession, which is contrary to realism. Through the analytical and psychological approaches, this paper tries to shed light on Twain’s and Shakespeare’s use of supernaturalism in their respective stories, and the extent the main characters are influenced by it. A glance at both stories reveals that characters are highly affected by superstitions, more than they are influenced by their religious beliefs, or other social factors and values. The researcher also tries to explore the role played by superstition, represented by fate and the supernatural in determining the course of actions characters undertake in both dramas. The paper concluded that the people who lived in the past were superstitious to an extent of letting magic, omens; signs, etc. affect and determine their lives; actions and future decisions. They determine their destiny and make it very difficult for them to avoid it, alter it or think rationally and independently. And that, man’s actions are not isolated, but closely connected to the various forces operating in the universe.</p>
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Gvili, Gal. "Gender and Superstition in Modern Chinese Literature." Religions 10, no. 10 (October 21, 2019): 588. http://dx.doi.org/10.3390/rel10100588.
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This article offers a new perspective on the study of the discourse on superstition (mixin) in modern China. Drawing upon recent work on the import of the concept “superstition” to the colonial world during the 19th century, the article intervenes in the current study of the circulation of discursive constructs in area studies. This intervention is done in two ways: first, I identify how in the modern era missionaries and Western empires collaborated in linking anti-superstition thought to discourses on women’s liberation. Couched in promises of civilizational progress to cultures who free their women from backward superstitions, this historical connection between empire, gender and modern knowledge urges us to reorient our understanding of superstition merely as the ultimate other of “religion” or “science.” Second, in order to explore the nuances of the connection between gender and superstition, I turn to an archive that is currently understudied in the research on superstition in China. I propose that we mine modern Chinese literature by using literary methods. I demonstrate this proposal by reading China’s first feminist manifesto, The Women’s Bell by Jin Tianhe and the short story Medicine by Lu Xun.
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Purnawarman, Purnawarman, and Nurul Hikmah. "Struktur, Makna, dan Jenis Takhayul Masyarakat Desa Kesik Kecamatan Masbagik Kabupaten Lombok Timur." Jurnal Ilmiah Telaah 8, no. 1 (January 23, 2023): 46. http://dx.doi.org/10.31764/telaah.v8i1.13365.
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The research entitled "The structure, meaning, and types of superstitions of the people of Kesik Village, Masbagik District, East Lombok Regency" aims to preserve traditional regional culture that can enrich the nation's cultural treasures so that they are not extinct by the times and advances in technology. The entry of foreign cultures can also affect the extinction of regional culture which has become the identity of the community since ancient times. Data collection was done by unstructured but focused interview method, applying recording technique, note-taking technique, and observation, all informants were taken from the old group and the young group. Then the data obtained were analyzed using structural approach and semiotic theory. Based on the results of the data analysis, it can be concluded that the superstition of Kesik village has icons, symbols, indexes, and 4 kinds of structures, namely: a) cause-effect, b) cause-effect-conversion, c) cause-effect, d) effect-conversion. As for the types, they are a) superstition about the human life, b) superstition about human body and medicine. d) superstition about human jobs and social relationship, e) superstition about traveling, f) superstition about the other live. Superstition in the Kesik village community, whether consciously or not, contains many teachings of educational values that lead people to goodness, while the teachings conveyed through their meaning are in the form of teachings on how to speak and behave.
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Sierra, Jeremy J., Michael R. Hyman, Byung-Kwan Lee, and Taewon Suh. "Antecedents and consequences of extrinsic superstitious beliefs: a cross-cultural investigation." Asia Pacific Journal of Marketing and Logistics 27, no. 4 (September 14, 2015): 559–81. http://dx.doi.org/10.1108/apjml-01-2015-0015.
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Purpose – The purpose of this paper is to advance the understanding of antecedents and consequences of superstitious beliefs. Design/methodology/approach – From survey data drawn from 206 South Korean and 218 US respondents, structural equation modeling is used to test the posited hypotheses. Findings – To extrinsic superstitious beliefs, both the South Korean and US models support the subjective happiness through self-esteem path and the anthropomorphism path; from these beliefs, both models support the horoscope importance path and the behavioral superstitious beliefs path. Only the US model supports the path from self-esteem to extrinsic superstitious beliefs, and only the South Korean model supports the path from intrinsic religiosity to extrinsic superstitious beliefs. Research limitations/implications – South Korean and US student data may limit generalizability. As effect sizes in this context are established, researchers have a benchmark for future quantitative superstition research. Practical implications – By further understanding antecedents and consequences of superstitious beliefs, marketers are in a better position to appeal to targeted customers. Anthropomorphism and intrinsic religiosity, not fully studied by marketing scholars, show promise as segmentation variables related to consumers’ attitudes and behaviors. Social implications – To avoid unethical practice, marketers must limit themselves to innocuous superstition cues. Originality/value – Leaning on experiential consumption theory and the “magical thinking” literature, this study augments the superstition literature by exploring carefully selected yet under-researched determinants and consequences of superstitious beliefs across eastern and western consumer groups.
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Tupper, Vernon, and Robert J. Williams. "Unsubstantiated Beliefs among Beginning Psychology Students: 1925, 1952, 1983." Psychological Reports 58, no. 2 (April 1986): 383–88. http://dx.doi.org/10.2466/pr0.1986.58.2.383.
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Nixon's (1925) questionnaire involving unsubstantiated beliefs (superstitions) among American beginning psychology students—partially replicated by Levitt (1952)—was completed by a group of Australian, Bachelor of Arts, students, beginning their study of psychology. The mean percentage of superstition per item was reported by Nixon to be 30.4% with Levitt claiming that 25 years or so later it had dropped to 6.5% (figures for males only). In the present sample, however, the level of superstition was 21.0%.
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Fudenberg, Drew, and David K. Levine. "Superstition and Rational Learning." American Economic Review 96, no. 3 (May 1, 2006): 630–51. http://dx.doi.org/10.1257/aer.96.3.630.
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We argue that some, but not all, superstitions can persist when learning is rational and players are patient, and illustrate our argument with an example inspired by the Code of Hammurabi. The code specified an “appeal by surviving in the river” as a way of deciding whether an accusation was true. According to our theory, a mechanism that uses superstitions two or more steps off the equilibrium path, such as “appeal by surviving in the river,” is more likely to persist than a superstition where the false beliefs are only one step off the equilibrium path.
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Yerzhanov, Yerkebulan, Ozkul Cobanoglu, and Dinara Zhanabayeva. "THE ROLE OF KAZAKH YRYMS-BELIEFS IN THE FORMATION OF THE TRADITIONAL WORLDVIEW OF THE KAZAKHS: PHILOSOPHICAL AND ANTHROPOLOGICAL ANALYSIS." Al-Farabi 80, no. 4 (December 30, 2022): 28–40. http://dx.doi.org/10.48010/2022.4/1999-5911.03.
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The article examines the philosophical foundations of a number of superstitions that have survived and are used by the Kazakh people. In the context of modern globalisation, it is crucial to revive and expand the scope of the superstition system, which occupies a special place in the education of future generations. The meaning, correlation of the word "superstition" (yryms) is explained, and a historiographical and culturological review of the study of the problem is given. Religious and mythological subtexts of superstition are revealed, the history of its origin, essence and content are analyzed. The authors note that the system of superstitions, which has existed with the Kazakh people for centuries, has been widely reflected in the life, customs, habits and everyday life of our people. In olden times such superstitions were viable, continued from generation to generation, were associated with mythical knowledge, mythical legends. Nowadays, superstitions have undergone a number of changes and have narrowed their scope. In order to insulate oneself from the influence of giant world cultures, it is necessary to reflect the Kazakh traditions and system of thinking. Therefore, it is important today to systematise the rituals and prohibitions that are the code of Kazakh culture. The article examines the role of superstitions in the modern context, i.e. their adaptation to the modern conditions of life in Kazakhstan. At all times, the main task of mankind will be to bring up an honest, educated, industrious generation. This task is solved according to traditions and customs of every nation, i.e. every nation has been checking and sorting for centuries, using advanced traditions and customs in upbringing of growing generation. If we look at the history of the emergence and formation of superstitions, we see that they are born out of the welfare of the people, the way of life. That is, superstitions are a household rule of "folk pedagogy".
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Tobacyk, Jerome, and Deborah Shrader. "Superstition and Self-Efficacy." Psychological Reports 68, no. 3_suppl (June 1991): 1387–88. http://dx.doi.org/10.2466/pr0.1991.68.3c.1387.
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The Revised Paranormal Belief Scale and the Self-efficacy Scale were completed by 180 university students. As hypothesized, greater belief in Superstition was associated with significantly less reported self-efficacy. Findings are consistent with past research showing linkages between superstitious belief and less effective personality functioning.
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Yerzhanov, Y., and M. Alikbayeva. "THE PLACE AND ROLE OF YRYM IN THE FORMATION OF THE CULTURAL CODE OF THE KAZAKHS." Adam alemi 91, no. 1 (March 30, 2022): 90–104. http://dx.doi.org/10.48010/2022.1/1999-5849.08.
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If we consider the Kazakh custom as an unwritten law of the steppe, then superstition is one of the points of this law, that is, the main means of education. In the article, the authors analyzed the superstitions of the Kazakh people, which, from the accumulated experience for years associated with the Oriental life, natural phenomena, stopped with ritual rituals. These are Kazakh rituals originating from beliefs and sorted by life description in the context of modern civilizational processes emanating from ritual rituals. In addition, the article makes deep horizons of the views of swollen and foreign researchers of superstition concerning the upbringing of children, the rejection of other people’s podvechek, the preliminary revival of lofty risks. Kazakh superstitions are interested in a special place in the formation of a unique civilization, which is absorbed by the cultures of the world. Therefore, today it is important to systematize the superstitions that make up the code of Kazakh culture.
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Alvira Cabrer, Martín. "Ut stulticie Hispanorum et hominum terre hujus, qui sompnia curant et auguria, plenius contrairem. Sobre superstición y herejía durante la Cruzada contra los Albigenses." Heresis 36, no. 1 (2002): 253–77. http://dx.doi.org/10.3406/heres.2002.1974.
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Ut stulticie Hispanorum et hominum terre hujus, qui sompnia currant et auguria, plenius contrairem. About superstition and heresy during the Aibigensian Crusade An anecdote told by Cistercian chronicler Pierre des Vaux-de-Cernay - Simon de Montfort’s wife : Countess Alix de Montmorency’s dream, shortly before the battle of Muret - allows one to deal with some interesting thoughts about the survival of superstitious practices among the Mid-Middle Ages, official condemnation of these beliefs by the Church, incarnated by Simon de Montfort himself, an exemplary lay knight according to Hystoria Albigensis Meridionales, (Spanish = superstitious, Albigensis = heretic, Tolosa = dolosa). With the Aibigensian Crusade in the background, these ethnotypes have defended the idea of the need to fight a population collectively guilty of religious weakness, superstition and heresy.
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Laliberté, Micheline. "Religion populaire et superstition au Moyen Âge." Thème 8, no. 1 (October 2, 2002): 19–36. http://dx.doi.org/10.7202/005012ar.
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RÉSUMÉ La superstition, toujours difficile à cerner, est une forme de religionpopulaire plus ou moins reçue ou tolérée. Durant la longue période duMoyen Âge, elle prend différentes figures dont on ne peut rendre comptefacilement. Le propos de cet article est de faire ressortir, à partir de travauxrécents, quelques traits fondamentaux de superstitions au Moyen Âge entenant compte, entre autres, de la perception de certains auteurs de cettepériode. À la suite de cela, nous pourrons mieux saisir quelques unes desvaleurs accolées à ce terme de superstition, valeurs qui ont traversé lessiècles et qui se sont répercutées jusque dans les travaux de chercheurs de ladeuxième moitié du XXe siècle.
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Sachs, John. "Superstition and Self-Efficacy in Chinese Postgraduate Students." Psychological Reports 95, no. 2 (October 2004): 485–86. http://dx.doi.org/10.2466/pr0.95.2.485-486.
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43 Chinese postgraduate education students (16 men and 27 women), whose mean age was 33.5 yr., completed a questionnaire measuring superstitious beliefs (Superstitious Beliefs Scale) and self-efficacy (General Perceived Self-efficacy Scale). Higher scores on belief in superstition were associated with lower rated self-efficacy. While not significant, the observed correlation of –.28 between superstitious belief and self-efficacy was of a similar magnitude and in the same direction as that previously reported for western students. Such cross-cultural validation is consistent with the generality of this relationship. Suggestions for further research are made.
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Uwayezu, Donat, Eustache Ntigura, Agnes Gatarayiha, Anna Sarah Erem, Mainul Haque, Md Anwarul Azim Majumder, and Mohammed S. Razzaque. "Conflict between Science and Superstition in Medical Practices." International Medical Education 1, no. 2 (October 12, 2022): 33–42. http://dx.doi.org/10.3390/ime1020007.
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Superstition is a belief that is not based on scientific knowledge. Traditional healers usually use superstition in their practices to manage human health problems and diseases; such practices create a conflict with the medical profession and its evidence-based practices. Medical professionals confirm that this kind of practice is unsafe as it is performed by untrained people (e.g., traditional healers) utilizing unsterilized instruments within unhygienic environments. Most of the cases eventually develop a variety of complications, which are sometimes fatal. Female genital mutilation, uvulectomy, oral mutilation (tooth bud extraction to cure “Ibyinyo”), and eyebrow incisions are examples of the many different types of superstitious practices which occur commonly in other parts of the world. We describe how these traditional practices of superstition have been and continue to be performed in various parts of the world, their complications on oral and general health, and how such practices hinder modern medical practices and highlight huge inequalities and disparities in healthcare-seeking behavior among different social groups. This paper aims to increase health literacy and awareness of these superstition-driven traditional and potentially harmful practices by promoting the importance of evidence-based medical practices.
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Wheatley, Jeffrey. "us Colonial Governance of Superstition and Fanaticism in the Philippines." Method & Theory in the Study of Religion 30, no. 1 (January 2, 2018): 21–36. http://dx.doi.org/10.1163/15700682-12341410.
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AbstractThis article examines howuscolonial officials understood and utilized the categories of superstition, fanaticism, and religion during the occupation of the Philippines in the early twentieth century. I adapt Jason Josephson-Storm’s model of the trinary to explore the colonial politics of these categories. I focus on ideas about Filipino supernatural charms, typically referred to asanting anting. Civil administrators like ethnologist Dean Worcester and officers of the Philippine Constabulary blamed these charms for superstitious credulity and fanatical resistance againstusrule. As such, beliefs, practices, and communities categorized as superstitious or fanatical were targeted strategically for reformation or elimination. I argue that ideas about superstition, religion, and fanaticism were key parts ofuswar and policy, often serving racial projects of governance. Pursuing this line of inquiry allows scholars to see the material stakes of the category of religion and its proximate others.
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Foster, Kevin R., and Hanna Kokko. "The evolution of superstitious and superstition-like behaviour." Proceedings of the Royal Society B: Biological Sciences 276, no. 1654 (September 9, 2008): 31–37. http://dx.doi.org/10.1098/rspb.2008.0981.
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Superstitious behaviours, which arise through the incorrect assignment of cause and effect, receive considerable attention in psychology and popular culture. Perhaps owing to their seeming irrationality, however, they receive little attention in evolutionary biology. Here we develop a simple model to define the condition under which natural selection will favour assigning causality between two events. This leads to an intuitive inequality—akin to an amalgam of Hamilton's rule and Pascal's wager—-that shows that natural selection can favour strategies that lead to frequent errors in assessment as long as the occasional correct response carries a large fitness benefit. It follows that incorrect responses are the most common when the probability that two events are really associated is low to moderate: very strong associations are rarely incorrect, while natural selection will rarely favour making very weak associations. Extending the model to include multiple events identifies conditions under which natural selection can favour associating events that are never causally related. Specifically, limitations on assigning causal probabilities to pairs of events can favour strategies that lump non-causal associations with causal ones. We conclude that behaviours which are, or appear, superstitious are an inevitable feature of adaptive behaviour in all organisms, including ourselves.
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Allen, Georgia, Claire Thornton, and Holly Riby. "“Don’t Touch My Bag”: The Role of Superstition in Professional Male Boxing." Sport Psychologist 34, no. 1 (March 1, 2020): 35–42. http://dx.doi.org/10.1123/tsp.2019-0107.
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The superstitious actions athletes undertake before competition have been well documented, yet the role of such behaviors has received little qualitative attention. The aim of this study was to explore the role of superstitious routines in professional male boxing. A descriptive phenomenological approach was adopted, and individual semistructured interviews were conducted with 5 professional male athletes in the United Kingdom. Results show that superstition is regularly used by boxers in the lead-up to fights to aid mental preparation, fulfill a need for control, and improve the likelihood of success. Common themes emerged, such as the use of praying and engagement in acts thought to bring good luck and/or the avoidance of behaviors that might bring bad luck. Findings also indicate that despite a rational link, boxers use superstition as a coping mechanism (e.g., as a scapegoat/excuse for losing) and to gain a sense of control.
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Lim, Erle CH, Vernon MS Oh, Amy ML Quek, and Raymond CS Seet. "Take a Bao if You Are Not Superstitious." Annals of the Academy of Medicine, Singapore 36, no. 3 (March 15, 2007): 217–20. http://dx.doi.org/10.47102/annals-acadmedsg.v36n3p217.
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Introduction: Singaporeans are superstitious, and medical staff are no exception to the rule. We conducted a survey to determine the prevalence of superstitious beliefs and practices amongst doctors, nurses and medical students in Singapore. Methods: Internet and face-to-face surveys of 68 respondents, all of whom completed the survey after being threatened with curses and hexes. Results: Sixty-eight doctors, nurses and medical students responded to our survey. Only 11 admitted to being superstitious, yet 31 believed in the ill-fortune associated with eating bao or meat dumplings, 6 in the nefarious powers of black (5) or red (1) outfits on call, and 14 believed that bathing (6 insisting on the powers of the seven-flower bath) prior to the onset of a call portended good fortune, in terms of busy-ness of a call. Twenty-four believed in “black clouds”, i.e. people who attracted bad luck whilst on call, and 32 refused to mouth the words “having a good call” until the day after the event. We discovered 2 hitherto undescribed and undiscovered superstitions, namely the benefits of eating bread and the need to avoid beef, for the good and ill fortune associated with their ingestion. Discussion: Superstitious practices are alive and well in modern-day Singapore, the practice not necessarily being restricted to the poorly-educated or foolish. Key words: Call, Doctor, Duty, Superstition
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Awrahman, Nawzad Ali, and Yousef Hama Salih Mustafa. "Psychological Hardiness and its Relationship with the Superstition Thinking in SalahaddinUniversity Students." Journal of University of Raparin 8, no. 4 (December 28, 2021): 48–78. http://dx.doi.org/10.26750/vol(8).no(4).paper4.
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The problem of the research، when the level of (Hardiness) is High، the individual enjoys good mental and somatic health، but، when the level of Hardiness is less، it may lead to a lack of logical analysis or challenge and control positions، a decrease in its commitment to its values، principles، the individual's sense of psychological helplessness، alienation، and the individuals perception will not be as clear as it is in reality. University students during the progress of this study are exposed to all sorts of pressures and obstacles. Too little of Hardiness leady to suffering ill health physically and mental، wthe a negative impact on effectiveness، efficiency and success in academic study.
The importance of the current research in the study has shown that the relationship between Hardiness and superstition thinking by many variables، including the (psychological pressure، self-esteem، social support، in the field of special forces on the battlefield military forces، in the field of sports، self-confidence، motivated by achievement، effective self، sex، self-concept and the control center). The aim of this study is to identify the psychological Hardiness and superstition thinking among the samples as a whole and to recognize the significance of differences in terms of the central premise levels، as well as levels of Hardiness and superstition thinking among the samples to identify the implications of the differences by gender، study stage and specialization (Scientific or Humanitarian)، and the relationship between hardiness and superstition thinking among the samples as a whole by gender variables and study stage. The scale of superstitious thinking and psychological hardness was used on a sample of (240) male and female students، with (120) males and (120) females.
The results showed significant levels of high psychological hardness and a decrease in superstitious thinking among the research sample of university students.
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Mutei, Joseph. "Superstition." International Journal of Interreligious and Intercultural Studies 5, no. 1 (April 28, 2022): 1–9. http://dx.doi.org/10.32795/ijiis.vol5.iss1.2022.2154.
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Looking at the concept of superstitions you realise that for lack of a better term, in the African context these are beliefs captured for deterrence and for guidance to the community. These beliefs are not enforced by laws and regulations but they seem to be binding and not embodying them may have dire consequences. The paper gives examples of these age-old wisdom statements and seeks to explain them. The final part is looking at their relevance and applicability in contemporary society with the context of Africa where they are freely shared and exchanged.
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Holden, W. Forrest. "Making Sense of the Empire’s Others:Mikhail Chulkov’s Dictionary of Russian Superstitions and the European Enlightenment." ВИВЛIОθИКА: E-Journal of Eighteenth-Century Russian Studies 11 (December 22, 2023): 142–62. http://dx.doi.org/10.21900/j.vivliofika.v11.1426.
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This article is an analysis of Mikhail Chulkov’s Dictionary of Russian Superstitions, published in 1782. It places the dictionary in the historical and cultural context of Enlightenment Europe, from which the genre was drawn, and suggests that Chulkov’s use of the genre was part of his own efforts to fashion himself as a civilized, Enlightened man. The article considers the various practices and beliefs described in the dictionary and lays out the various categories of people those which “superstitious” practices and beliefs were ascribed. By comparing the various categories of people described in the dictionary, the article argues that Chulkov’s vision of the Others of the Russian Empire was characterized by a sympathy towards Orthodox Christians and a skepticism about the ability of non-Orthodox subjects of the empire to become civilized. It also considers how Chulkov’s treatment of women and Old Believers reveals his own anxieties about the persistence of superstition into an ostensibly Enlightened era of history.
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Gazali, Immanuel, Adek Adek, and Siska Suryadiputra. "KINERJA PEMASARAN : PERCAYA TAKHAYUL DENGAN NAMA BISNIS." Jurnal Ilmu Manajemen 8, no. 2 (June 15, 2019): 90. http://dx.doi.org/10.32502/jimn.v8i2.1814.
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This study aims to determine the existence of a significant influence between takahyul on business names; there is a significant influence between business names on marketing performance; there is a significant influence between superstition on marketing performance; and the existence of a significant influence of superstition influences marketing performance by moderating business names.This type of research uses quantitative and descriptive, the aim is to provide or describe a situation or phenomenon that is happening now by using scientific procedures to answer the problem in actual terms. The population is a business name superstitious trust entrepreneur. The total sample of 200 respondents was taken by purposive sampling technique. The data collection method uses a questionnaire. The sample analysis method uses purpose sampling with business criteria having a business name and extending the business name in front of its business location and having an average turnover from 0 to Rp. 3,000,000. per day.The results of this study are that there is a significant influence of business name variables on marketing performance, except superstition on marketing performance
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McCrary, Charles. "Superstitious Subjects: us Religion, Race, and Freedom." Method & Theory in the Study of Religion 30, no. 1 (January 2, 2018): 56–70. http://dx.doi.org/10.1163/15700682-12341408.
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AbstractThis article employs the trinary framework to interrogate American religious freedom and religious actors’ interaction with theusstate. It focuses on issues of governance and the classification and management of state subjects and their activities, showing how these lived effects are entwined with more “academic” or intellectual concerns about the categories religion and superstition. The article uses “superstition” in two ways. First, it is a term many Americans, from jurists to popular writers to academics, have used to describe human activities, often with racial assumptions and implications built into the framework. Second, scholars today might use the term, as part of the trinary, as an analytical device. The argument is that because the United States guarantees religious freedom, the state (or, more specifically, a particular state agent) must classify beliefs and practices as religious. This leaves a third category of activities that are clearly not secular but are also not religious, because they are not protected. Thus, we might call this third category “superstition” or “the superstitious.” The article tests this framework with two brief case studies drawn from the early and late twentieth century, respectively.
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Calin-Jageman, Robert J., and Tracy L. Caldwell. "Replication of the Superstition and Performance Study by." Social Psychology 45, no. 3 (May 1, 2014): 239–45. http://dx.doi.org/10.1027/1864-9335/a000190.
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A recent series of experiments suggests that fostering superstitions can substantially improve performance on a variety of motor and cognitive tasks ( Damisch, Stoberock, & Mussweiler, 2010 ). We conducted two high-powered and precise replications of one of these experiments, examining if telling participants they had a lucky golf ball could improve their performance on a 10-shot golf task relative to controls. We found that the effect of superstition on performance is elusive: Participants told they had a lucky ball performed almost identically to controls. Our failure to replicate the target study was not due to lack of impact, lack of statistical power, differences in task difficulty, nor differences in participant belief in luck. A meta-analysis indicates significant heterogeneity in the effect of superstition on performance. This could be due to an unknown moderator, but no effect was observed among the studies with the strongest research designs (e.g., high power, a priori sampling plan).
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Parsons, Sarah. "The ‘Wonders in the Deep’ and the ‘Mighty Tempest of the Sea’: Nature, Providence and English Seafarers’ Piety, c. 1580–1640." Studies in Church History 46 (2010): 194–204. http://dx.doi.org/10.1017/s0424208400000590.
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The religious beliefs of seafarers have not received a great deal of attention over the years. Contemporaries of early modern English seafarers stereotyped them as superstitious and irreligious, prone to turning to God only in times of danger. The Puritan William Perkins preached about ‘the Mariner, who is onely good in a storme’. The association of seafarers, irreligion and superstition was also reflected in popular literature. Edmund Spenser, in The Faerie Qveene, wrote of ‘the glad merchant, that does vew from ground / His ship far come from watrie wildernesse, / He hurles out vowes, and Neptune oft doth blesse’. These stereotypes have coloured the historiography of maritime religion, which has drawn a division between ‘superstition’ and religion in seafaring culture. However, recent work on religion and provi-dentialism on land shows this to be a faulty paradigm.
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Heni Krisnatalia, Hendrajaya Hendrajaya, and Idah Kusuma. "The Influence Of Superstitious Beliefs And Magical Thinking On Generation Z's Purchasing Behavior In Indonesia." INTERNATIONAL CONFERENCE ON DIGITAL ADVANCE TOURISM, MANAGEMENT AND TECHNOLOGY 1, no. 1 (December 31, 2023): 502–9. http://dx.doi.org/10.56910/ictmt.v1i1.13.
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This research is about delving into the fascinating world of Generation Z behavior, where superstition and mysterious thinking have taken on a real quality as a charming mental component. Superstitious beliefs and magical thinking, regularly formed in frivolity and common explanations, and enchanted thinking, characterized by a belief in strong causality, all influence customer choices. The aim of the research is to determine the influence of consumers' superstitious on their purchasing behavior. Furthermore, data was collected through a questionnaire in Google Forms format and a survey link was sent to consumers via the online communication media "Whats App Channels" due to time and cost limitations apart from making it easier to obtain information about generation z respondents who are willing to fill out the questionnaire. At least 30 consumers participated in the survey during the data collection process and the IBM PSPP 2.0 program was used to analyze the data obtained. As a result of the analysis, all research hypotheses were supported. Therefore, it has been determined that consumers' superstitious beliefs and magical thinking have a positive and significant influence on their purchasing behavior. Through observational investigations and case reflections, we explore the ins and outs of how superstition and fascination intersect with buyer preferences by demonstrating their beneficial value to businesses and marketers by adapting them to better suit the irrational yet effective forces at the commercial center.
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Naamy, Nazar. "RUNTUHNYADUNIA TAKHAYUL DAN PERKEMBANGAN AGAMA DI NEGARABARATPADA AKHIR ABAD 20." TASAMUH 15, no. 1 (December 1, 2017): 75–86. http://dx.doi.org/10.20414/tasamuh.v15i1.143.
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The development of religion in the West at the end of the 20th century in Andrew Greeley’s view has increased in some former communist countries, especially Russia. While in other countries has decreased as in England, Netherlands, and France. In some countries it is relatively unchanged, especially the traditional Catholic countries, and in some societies the social democracy has declined and there has been an increase. Whereas in the case of individuals, Greeley finds that religion becomes more important for people as they age. Greeley observed that the survey results showed a lack of interest in religion among young people and tended to ignore it. This is due to the correlation related to lifecycle issues and not a sign of social change. In connection with the disappearance of the real world of superstition in the 17th century scientists tried to eliminate the mystical and superstitious patterns of thought and provide a more scientific and experimental pattern of thought, so that in the west in the 17th century it became history and witness that the era of superstition has begun to disappear. The superstition in western tradition is not easy to destroy because it takes a long time span of about 1563-1762 years.
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Armstrong, Sean. "The Devil, Superstition, and the Fragmentation of Magic." Renaissance and Reformation 37, no. 2 (September 8, 2014): 49–80. http://dx.doi.org/10.33137/rr.v37i2.21810.
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Using mostly English sources of the witch hunt era, this article demonstrates that the “fragmentation of Renaissance occultism” argued by John Henry and others involved redefining the term “superstition.” At the start of the witch hunt era, superstition was the antonym to religion; by the 1620s, when the witch hunt peaked, Francis Bacon was presenting his new philosophy as the antonym to superstition and its twin idolatry. This change in the signification of superstition was causally linked to the devil, who was both master and goal of all superstition and idolatry. Superstition was redefined and the devil was rethought as aspects of the same process, as critics of the witch hunt concluded that it was superstition to believe the devil could affect the natural order. The early stages of this redefinition drew on a concept from early classical natural philosophy that has been labelled “double determination” by G. E. R. Lloyd. Eventually the expanded concept of superstition became the counterfoil to the new philosophy.
Employant principalement des sources de la période de la chasse aux sorcières, cet article démontre que la « fragmentation de l’occultisme de la Renaissance », soutenu par John Henry et d’autres, impliquait une redéfinition du terme « superstition ». Au début de la période de la chasse aux sorcières, superstition était antonyme de religion. Dès les années 1620, au summum de la chasse aux sorcières, Francis Bacon présentait sa nouvelle philosophie comme l’antonyme de la superstition et de l’idolâtrie qui lui associée. Ce changement dans la signification de la superstition était lié au diable, qui était à la fois maître et objectif de toute superstition et idolâtrie. La superstition est redéfinie et le diable repensé comme aspects du même processus, les critiques de la chasse aux sorcières ayant conclu qu’il était superstitieux de croire que le diable pouvait influencer l’ordre naturel. Les premières étapes de cette redéfinition s’inspiraient d’un concept de la philosophie naturelle antique intitulée « double determination » par G. E. R. Lloyd. Finalement, le concept élargi de superstition est devenu la souche de la nouvelle philosophie.
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Mack, Eric. "Higher Superstition." International Studies in Philosophy 31, no. 2 (1999): 138–39. http://dx.doi.org/10.5840/intstudphil199931235.
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Ball, Philip. "Superstition challenged." Nature 459, no. 7248 (June 2009): 779–80. http://dx.doi.org/10.1038/459779a.
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Young, Emma. "8 Superstition." New Scientist 203, no. 2720 (August 2009): 33. http://dx.doi.org/10.1016/s0262-4079(09)62099-6.
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Buckley, Anthony. "Superstition ban." New Scientist 215, no. 2875 (July 2012): 27. http://dx.doi.org/10.1016/s0262-4079(12)61946-0.
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Elena Ibáñez-Guerra. "The Phenomenology of Superstition or a Phenomenological Superstition?" Philosophy, Psychiatry, & Psychology 15, no. 3 (2009): 251–54. http://dx.doi.org/10.1353/ppp.0.0186.
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Pamardisiwi, Tiara Awanisa, and Amri Hana Muhammad. "Belief in Superstition and Intolerance in Conditions of Uncertainty." Journal of Social and Industrial Psychology 12, no. 2 (December 21, 2023): 76–81. http://dx.doi.org/10.15294/sip.v12i2.77988.
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The condition of intolerance to uncertainty in individuals arises when there is a possibility of a bad situation or having a risky future. Therefore, many individuals try to reduce these adverse effects that may occur in the future by believing in superstitions. This research will reveal whether there is a superstitious belief in intolerance in uncertain conditions. Data will be analyzed using Pearson Product Moment involving 395 subjects selected through quota sampling. The results showed that there was a relationship between superstitious beliefs and intolerance of uncertainty with a correlation strength of 0.423. This means that when an individual is in an uncertain situation, it can trigger the presence of intolerance of uncertainty. On the other hand, the presence of superstitious belief is believed to have existed in the individual and tends to be used as a protector in making decisions.