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Artículos de revistas sobre el tema "Religion and personal identity"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 20 de febrero de 2023

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1

Pedersen, Darhl M. "Religion and Self-Identity." Perceptual and Motor Skills 82, no. 3_suppl (June 1996): 1369–70. http://dx.doi.org/10.2466/pms.1996.82.3c.1369.

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Comparisons of the centrality of four factors in self-identity (Spiritual, Personal/Social, Family, Identifications) were made for 226 participants according to their religious preference. A repeated-measures analysis of variance showed that religious preference was related to the relative centrality of those factors.

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2

Hawley, Michael. "THE PRIVATIZATION OF RELIGION AND PERSONAL IDENTITY." Sikh Formations 11, no. 1-2 (April 30, 2015): 210–22. http://dx.doi.org/10.1080/17448727.2015.1023109.

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3

Carvalho, Jean-Paul. "Identity-Based Organizations." American Economic Review 106, no. 5 (May 1, 2016): 410–14. http://dx.doi.org/10.1257/aer.p20161039.

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A single club model describes the collective production of both personal and social identity. Personal identity, how one perceives oneself, is formed through a process of cultural transmission. Social identity, how one is perceived by others, takes the form of collective reputation. Our model of identity-based organizations incorporates into the economics of identity insights from the economics of religion and cultural transmission. The identities that develop tend to be oppositional. Organizations devoted to more extreme identities are able to support higher levels of participation and collec

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4

Mongush, Marina. "Modern Tuvan Identity." Inner Asia 8, no. 2 (2006): 275–96. http://dx.doi.org/10.1163/146481706793646765.

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AbstractAfter the collapse of the USSR, the Tuvans, in common with all the other non- Russian populations of the former Union, went through a period of radical reaction against Soviet norms. Perceiving themselves to be buried beneath the wreckage of Soviet rule, the Tuvans began strenuously to search for values and aspirations which could form a basis for new identities. The vacuum created by the dismantling of Soviet social and cultural systems began slowly to be filled with new possibilities for identity formation – connected to language, clan, family, ethnicity, religion, nationality, gende

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5

Wuthnow, Robert, Martin E. Marty, Philip Gleason, and Deborah Dash Moore. "Forum: Sources of Personal Identity: Religion, Ethnicity, and the American Cultural Situation." Religion and American Culture: A Journal of Interpretation 2, no. 1 (1992): 1–22. http://dx.doi.org/10.1525/rac.1992.2.1.03a00010.

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6

Wuthnow, Robert, Martin E. Marty, Philip Gleason, and Deborah Dash Moore. "Forum: Sources of Personal Identity: Religion, Ethnicity, and the American Cultural Situation." Religion and American Culture: A Journal of Interpretation 2, no. 1 (January 1992): 1–22. http://dx.doi.org/10.2307/1124012.

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7

HERSHENOV, DAVID B., and ROSE KOCH-HERSHENOV. "Personal identity and Purgatory." Religious Studies 42, no. 4 (October 18, 2006): 439–51. http://dx.doi.org/10.1017/s003441250600847x.

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If Purgatory involves just an immaterial soul undergoing a transformation between our death and resurrection, then, as Aquinas recognized, it won't be us in Purgatory. Drawing upon Parfit's ideas about identity not being what matters to us, we explore whether the soul's experience of Purgatory could still be beneficial to it as well as the deceased human who didn't experience the purging yet would possess the purged soul upon resurrection. We also investigate an alternative non-Thomistic hylomorphic account of Purgatory in which humans would survive during the period between death and resurrec

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8

Stoeber, Michael. "Personal Identity and Rebirth." Religious Studies 26, no. 4 (December 1990): 493–500. http://dx.doi.org/10.1017/s0034412500020692.

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Western philosophers are generally very unsympathetic to the notion of reincarnation, especially the idea of rebirth in another body in this world. This paper will argue that retributive rebirth as it is traditionally understood in Hindu thought involves serious problems given the ambiguousness of personal identity in the conception, difficulties which are born out in a moral tenuousness and which bring the reasonableness of the belief into question. However, though this conception of rebirth is the culturally and historically dominant version in Indian thought, it is not the sole conception.

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9

Glorney, Emily, Sophie Raymont, Amy Lawson, and Jessica Allen. "Religion, spirituality and personal recovery among forensic patients." Journal of Forensic Practice 21, no. 3 (August 12, 2019): 190–200. http://dx.doi.org/10.1108/jfp-05-2019-0021.

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Purpose Religion and spirituality are well-researched concepts within the field of psychology and mental health yet they have rarely been researched in high-secure services within the UK. Research in mental health and prison contexts suggests benefits of religion/spirituality to coping, social support, self-worth, symptoms of depression and anxiety and behavioural infractions. The purpose of this paper is to investigate the role of religion/spirituality in high-secure service users’ personal recovery. Design/methodology/approach Semi-structured interviews were carried out with 13 male patients

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10

Griffioen, Dirk. "The Relevance of God's Covenant for a Reformed Theology of Religion." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (October 24, 2017): 183. http://dx.doi.org/10.33550/sd.v3i2.35.

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ABSTRACT: In God's Revelation, the structure of the covenant consists of God's promises and Israels answer to them. In the covenant God has revealed Himself personally to both individuals and his chosen people. In the theology of religion developed by Hendrik Kraemer, there are two types of religion: The (prophetic) religion based on Gods revelation and the other (naturalist) religions are based on efforts to grasp the identity of his real self with divine reality, this is called as trans-empirical self realization. What is the essence of religion based on God's self revelation? God's revelati

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11

Mariotti, Claudia, and Alberto Marradi. "Identity and politics in Italy and Argentina." Cambio. Rivista sulle Trasformazioni Sociali 11, no. 21 (November 30, 2021): 107–20. http://dx.doi.org/10.36253/cambio-11242.

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Politics in many Western democracies have become increasingly personalized; as a consequence, the individual personalities of voters and their social identity are now essential in order to understand political choices. This essay explores the role of social and personal identity, by relating such factors as one’s family, occupation, class consciousness, religion, and personality in general to political choices in order to understand the recent cultural changes in the political scenarios in Italy and Argentina. This research is based on almost 7,000 face-to-face interviews collected between Ita

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12

K.T. Yip, Andrew. "Religion and the Politics of Spirituality/Sexuality." Fieldwork in Religion 1, no. 3 (December 1, 2005): 271–89. http://dx.doi.org/10.1558/firn.v1i3.271.

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Drawing upon my research on British LGB Christians and Muslims, and theoretical literature on ?identity?, ?identity politics?, and ?sexual citizenship?, I begin by discussing some advantages and disadvantages of merging the personal and the professional in research. I then argue that in order to understand why some LGB people stay in seemingly homophobic institutional religion, we need to understand the connection between spirituality and sexuality that not only offers ontological security, but also underpins the politics of spirituality/sexuality. This politics is personally and socially tran

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13

Cvitković, Ivan. "RELIGION IN DEBATES ABOUT THE EUROPEAN IDENTITY." Zbornik radova 17, no. 17 (December 15, 2018): 27–39. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.27.

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A short reflection on the books and publications in which I have already written about religious identities in Europe is presented in the introduction. A situation with religious identities varies from one society to another, from one continent to the other. There are three types of religious identity that dominate in Europe (church, churchless and “distanced“). Have religious identities or their “folklore” aspect become stronger in Bosnia and Herzegovina since the 1990s? Then I come back to the very term and type of identity (acquired, chosen etc.) and their basic sociological characteristics

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14

Dilley, Frank B. "Personal Identity in Theological Perspective." Faith and Philosophy 25, no. 2 (2008): 226–29. http://dx.doi.org/10.5840/faithphil200825223.

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Pruss, Alexander R. "Artificial Intelligence and Personal Identity." Faith and Philosophy 26, no. 5 (2009): 487–500. http://dx.doi.org/10.5840/faithphil200926550.

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16

Yurii, Mykhailo. "Religious Identity in the System of Civilizational Values." Mediaforum : Analytics, Forecasts, Information Management, no. 11 (December 14, 2022): 180–96. http://dx.doi.org/10.31861/mediaforum.2022.11.180-196.

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The article defines religious identity. It is noted that this is a form of collective and individual self-awareness, built on the awareness of one’s belonging to a certain religion and forms an image of oneself and in the world with the help of relevant religious dogmas. It is the fixation of the subject’s identity in the sense of acquiring one’s own existential experience with the help of religion, with the subjective awareness of one’s belonging to one or another religious community. It is noted that historically religious identity was one of the first forms of identities. Rites, religious r

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17

Willem L. Wardekker, Siebren Miedem. "Denominational School Identity and the Formation of Personal Identity." Religious Education 96, no. 1 (January 2001): 36–48. http://dx.doi.org/10.1080/00344080120950.

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18

Jung, Kevin. "Brain Transplant and Personal Identity." Christian bioethics: Non-Ecumenical Studies in Medical Morality 26, no. 1 (February 20, 2020): 95–112. http://dx.doi.org/10.1093/cb/cbz018.

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Abstract Should Christians support the view that one’s psychological continuity is the main criterion of personal identity? Is the continuity of one’s brain or memory states necessary and sufficient for the identicalness of the person? This paper investigates the plausibility of the psychological continuity theory of personal identity, which holds that the criterion of personal identity is certain psychological continuity between persons existing at different times. I argue that the psychological continuity theory in its various forms suffers from interminable problems. Then, I introduce an al

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19

Veselič, Maja. "The Allure of the Mystical." Asian Studies 9, no. 3 (September 10, 2021): 259–99. http://dx.doi.org/10.4312/as.2021.9.3.259-299.

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Alma M. Karlin (1889–1950), a world traveller and German-language travel and fiction writer, cultivated a keen interest in religious beliefs and practices of the places she visited, believing in the Romantic notion of religion as the distilled soul of nations as well as in the Theosophical presumption that all religions are just particular iterations of an underlying universal truth. For this reason, the topic of religion was central to both her personal and professional identity as an explorer and writer. This article examines her attitudes to East Asian religio-philosophical traditions, by f

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20

Krull, Laura M., Lisa D. Pearce, and Elyse A. Jennings. "How Religion, Social Class, and Race Intersect in the Shaping of Young Women’s Understandings of Sex, Reproduction, and Contraception." Religions 12, no. 1 (December 23, 2020): 5. http://dx.doi.org/10.3390/rel12010005.

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Using a complex religion framework, this study examines how and why three dimensions of religiosity—biblical literalism, personal religiosity, and religious service attendance—are related to young women’s reproductive and contraceptive knowledge differently by social class and race. We triangulate the analysis of survey data from the Relationship Dynamics and Social Life (RDSL) study and semi-structured interview data from the National Study of Youth and Religion (NSYR) to identify and explain patterns. From the quantitative data, we find that all three dimensions of religiosity link to young

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21

Webster *, R. Scott. "Personal identity: moving beyond essence." International Journal of Children's Spirituality 10, no. 1 (January 2005): 5–16. http://dx.doi.org/10.1080/13644360500039162.

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22

DUTTA, Sagnik. "From Accommodation to Substantive Equality: Muslim Personal Law, Secular Law, and the Indian Constitution 1985–2015." Asian Journal of Law and Society 4, no. 1 (September 9, 2016): 191–227. http://dx.doi.org/10.1017/als.2016.54.

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AbstractThe adjudication of religious personal laws of minority communities in India has been a domain of contestation between competing claims of cultural autonomy, gender justice, and individual rights. The Supreme Court of India has time and again been confronted with the conflict between the secular law and legislation that protects group rights of minorities. While the existing literature has taken note of the attempts by the Indian state and the judiciary at legal-pluralist interventions to secure gender justice within the framework of personal laws based on religion, there has not been

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23

Marina, Jacqueline. "Transformation and Personal Identity In Kant." Faith and Philosophy 17, no. 4 (2000): 479–97. http://dx.doi.org/10.5840/faithphil200017436.

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24

Roth, Robert J. "Hume and James on Personal Identity." American Catholic Philosophical Quarterly 64, no. 2 (1990): 233–47. http://dx.doi.org/10.5840/acpq199064233.

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Villegas, Diana L. "Personal Engagement: Constructive Source of Knowledge or Problem for Scholarship in Christian Spirituality?" Horizons 28, no. 2 (2001): 237–54. http://dx.doi.org/10.1017/s0360966900009312.

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ABSTRACTTraditionally, works that have formed part of the history of Christian spirituality have been produced by authors engaged in and committed to their subject matter. How can this 2000 year-old characteristic of Christian spirituality be incorporated into the contemporary identity of the discipline in a manner congruent with critical scholarly methodology and in a manner that can be communicated to scholars in other disciplines?Theologians and philosophers of religion have argued for the importance of participatory knowledge for full understanding of the transcendent and of the rituals an

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26

Wulandari, Roosalina, Mirra Noor Milla, and Hamdi Muluk. "When Uncertainty Motivates Identity Restoration in Religious Groups: The Hijra Phenomenon." Religions 13, no. 10 (September 29, 2022): 913. http://dx.doi.org/10.3390/rel13100913.

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In the face of uncertainty, people tend to look for ways to manage discomfort, often through religion. Growing conservatism in the Muslim society in Indonesia has encouraged people to restore meaning when dealing with uncertainties triggered by a crisis. This study aims to explore the dynamics of meaning restoration through hijra, a collective spiritual transformation process. Using a qualitative approach, findings showed that people going through hijra were driven by significance loss and potential significance gain, both taking validation in relational significance and group identity. In Ind

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Davydova, Marina. "The Role of Religion in Shaping Ethnic Identity in Jewish Children of Contemporary Russia." Tirosh. Jewish, Slavic & Oriental Studies 20 (2020): 285–95. http://dx.doi.org/10.31168/2658-3380.2020.20.4.1.

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It is commonly believed that for the majority of the Soviet-raised Russian Jews, Judaism and its practices have not played a significant part in shaping their Jewish identity. For today’s Russian Jewish children, however, the personal development is mainly defined by their families, so the religious education and practical observance of Jewish rites and customs form the very basis for their identity. Studying the specifics of this mechanism in Russian Jewish children also reveals a correlation between the parents’ religious views and their determination to raise their offspring within the Jewi

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Sakellariou, Alexandros. "Female Converts from Greek Orthodoxy to Islam and their Digital Religious Identity." HAWWA 13, no. 3 (October 15, 2015): 422–39. http://dx.doi.org/10.1163/15692086-12341291.

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The aim of this article is to study the personal stories of female converts from Greek Orthodox religion to Islam as these are presented on the Internet. In particular, I focus on the way some Greek Orthodox women who live in Greece or who are from a Greek Orthodox background but live abroad are self-presented via a website authorized by the Muslim Association of Greece. The main questions are: How did these women decided to change their religion? What problems did they face in their effort? How did their family react to their decision? What kind of relations did they have with their families

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DAVIS, STEPHEN T. "IS PERSONAL IDENTITY RETAINED IN THE RESURRECTION?" Modern Theology 2, no. 4 (July 1986): 329–40. http://dx.doi.org/10.1111/j.1468-0025.1986.tb00122.x.

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Nisan, Mordecai. "Personal Identity and Education for the Desirable." Journal of Moral Education 25, no. 1 (March 1996): 75–83. http://dx.doi.org/10.1080/0305724960250108.

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Hamzah, Imam Faisal, Zaldhi Yusuf Akbar, and Gisella Arnis Grafiyana. "Social Identity of Non-Moslem Students In Muhammadiyah Universities." Halaqa: Islamic Education Journal 5, no. 1 (January 3, 2021): 1–11. http://dx.doi.org/10.21070/halaqa.v5i1.1109.

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Education in Indonesia, especially higher education institutions, has a role to build interaction between religious adherents. How is this experience of tolerance in religiously based higher education institutions where the majority of students and staff are religious according to the institution. One of the largest religious-based higher education networks in Indonesia is the Muhammadiyah Universities or Perguruan Tinggi Muhammadiyah (PTM) network. Muhammadiyah as one of the largest Islamic organizations in Indonesia which has a network of higher education spread across various parts of Indon

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Klintborg, Caroline. "Searching for a Renewal of Religious Education Identity – A Swedish Perspective." Discourse and Communication for Sustainable Education 13, no. 2 (November 15, 2022): 57–71. http://dx.doi.org/10.2478/dcse-2022-0018.

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Abstract In Sweden and in other parts of Europe, the nature of religious education (RE) and its place in schools is the subject of ongoing discussions. Concepts used in the RE classroom can either open or close classroom conversations. A growing consensus can be observed among researchers that the concept of ‘religion’ is not sufficient to describe – and give space to – the meaning-making of the diversity of individuals in society. As a result, discussions about worldviews have gained momentum. But not even the worldview concept – and the choice to frame the subject of RE with this addition –

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33

Dourley, John. "Jung on the moment of identity and its loss as history." International Journal of Jungian Studies 10, no. 1 (January 2, 2018): 34–47. http://dx.doi.org/10.1080/19409052.2017.1377906.

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ABSTRACTJung understands Eckhart’s religious experience to culminate in a point of unqualified identity between ego and unconscious, and so, effectively, between the divine and the human. This identity occurs in an undifferentiated pool of infinite energy, prime matter, whose archetypal differentiation becomes the substance of history as the numinous manifests in religion and its secular equivalents. The dynamic of history becomes the repeated emanation of consciousness from and its return to its source. Effectively Jung is affirming the eternity of matter as potential and so as energy. In two

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Volek, Peter. "Understanding Personal Identity Based on Contemporary Interpretation of Aquinas's Teaching." Studia theologica 20, no. 4 (December 12, 2018): 199–217. http://dx.doi.org/10.5507/sth.2018.021.

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CHATTERJEE, NANDINI. "Religious change, social conflict and legal competition: the emergence of Christian personal law in colonial India." Modern Asian Studies 44, no. 6 (April 21, 2010): 1147–95. http://dx.doi.org/10.1017/s0026749x09990394.

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AbstractOne of the most contentious political issues in postcolonial India is the unfulfilled project of a ‘uniform civil code’ which would override the existing ‘personal laws’ or religion-based laws of domestic relations, inheritance and religious institutions. If the personal laws are admitted to be preserved (if somewhat distorted) remnants of ‘religious laws’, then the legitimacy of state intervention is called into question, especially since the Indian state claims to be secular. This paper, by discussing the history of the lesser-known Christian personal law, demonstrates that this conu

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Shved, Z. V. "Choosing the "Other" as a Realization of Personal Freedom in Judaism." Ukrainian Religious Studies, no. 51 (September 15, 2009): 133–41. http://dx.doi.org/10.32420/2009.51.2088.

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Recent studies of the Religious School of Ukraine give grounds to argue that the question of the interaction of religion and nation in society is a separate, important factor in the process of comprehending ethno-religious origin, as a component of a more general process of nationalization. In this connection it is worth mentioning the works of the leading scientists A.M. Kolodny, ON Sagan, L.O. Filipovich, PL Yarotsky, V.E. Yelensky et al., Who highlighted the problem of understanding identity as a multifaceted phenomenon operating at the individual or group levels. At the same time, the actu

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Novianty, Anita, and Evans Garey. "MEMAHAMI MAKNA RELIGIUSITAS/SPIRITUALITAS PADA INDIVIDU DEWASA MUDA MELALUI PHOTOVOICE." Jurnal Psikologi Integratif 8, no. 2 (January 31, 2021): 61. http://dx.doi.org/10.14421/jpsi.v8i2.2115.

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Early adulthood was indicated by exploring self-identity, including re-questioning the religion belief that was taught by nuclear family since childhood. Most of young adult perceived themselves or by older people as less religious, but spiritual. This study aims to understand the meaning of religiosity/spirituality from a) perspective of their own religion; b) perspective of other religion; and c) their religious experience. Photovoice was applied in this study with various background of participant’s religion including Moslem, Christian, Catholic, Hinduism, Buddhism, and Kong Hu Cu, which se

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Kochkunov, Aidarbek Sulaimankulovich. "Religious Practices in the Modern Ceremonial Lives of the Kyrgyz People." Anthropology of the Middle East 13, no. 1 (June 1, 2018): 43–54. http://dx.doi.org/10.3167/ame.2018.130104.

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This article is an ethnographic exploration of three topics regarding the practice of religion in contemporary Kyrgyzstan that provides insights into the spiritual life of Kyrgyz people in local communities. The topics are features of religiosity as expressed in rituals, the nature of personal and shared beliefs inherent in the performance of ceremonies, and the influence of religious identity on relationships among family, kin groups and communities. Through extensive research about religion and ritual in various areas of Kyrgyzstan, changes over time are examined. Although at times the diffe

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Чибисова, Марина Юрьевна, and Анна Константиновна Белая. "FACTOR STRUCTURE OF REPRESENTATIONS ABOUT THE REASON FOR SEEKING COUNSELING AMONG PEOPLE WITH DIFFERENT RELIGIOUS IDENTITY." Вестник Тверского государственного университета. Серия: Педагогика и психология, no. 3(60) (October 17, 2022): 61–69. http://dx.doi.org/10.26456/vtpsyped/2022.3.061.

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Представлены результаты исследования изучения представлений о причинах обращения за психологической помощью у респондентов с различной выраженностью религиозной идентичности. В рамках исследования разработан авторский опросник «Ситуации обращения за психологической помощью». Подвергнутые факторному анализу результаты позволили нам выявить, что структура представлений о возможных причинах обращения к психологу у респондентов с высокой выраженностью религиозной идентичности включает факторы «дисфункциональные близкие отношения», «личные эмоциональные трудности», «психологическая несостоятельност

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Sitnikov, Alexey V. "Nation and Religion: towards Definition of Religious Nationalism." RUDN Journal of Political Science 22, no. 4 (December 15, 2020): 579–89. http://dx.doi.org/10.22363/2313-1438-2020-22-4-579-589.

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The aim of the article is to study the phenomenon of religious nationalism, i.e. cases when religion and nationalism are closely related and reinforce each other, and religious identity becomes an important and integral part of national identity. The author aims to analyze the political context of cases of religious nationalism in European countries, to describe their essential features and conditions of occurrence, and also to answer the question: are there any political reasons for religious nationalism? Considering the phenomenon of nationalism in the framework of the constructivist approac

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Griffiths, Leslie. "The Struggle for Identity: A Personal Reflection." Political Theology 1, no. 1 (November 1999): 27–41. http://dx.doi.org/10.1080/1462317x.1999.11752541.

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Pavicevic, Aleksandra. "The role of the religion in the identity of Serbia’s citizens between personal choices and collective images - Serbian population of Sjenica and Pester region." Zbornik Matice srpske za drustvene nauke, no. 139 (2012): 159–72. http://dx.doi.org/10.2298/zmsdn1239159p.

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In this paper, some aspects of current transitional processes in Serbian society are considered. In the public speech of Serbian political and intellectual elite, religion, religiosity and public and social engagement of religious institutions are emphasized as one of the key problems and obstacles for democratization processes. They are also observed as obstacle in creating multicultural and pluralistic society. In order to outline unsustainability of such an attitudes, in this article we analyze their bases: overlooking of dogmatic principles of certain religious systems and experiences of l

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Ghanbarinajjar, Mohammadreza. "Personal and Collective Identity Codes and Challenges for Minorities, Bernard Malamud’s The Fixer: A Case Study." International Journal of Applied Linguistics and English Literature 9, no. 1 (January 31, 2020): 7. http://dx.doi.org/10.7575/aiac.ijalel.v.9n.1p.7.

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People naturally live in a community and identity plays an essential role in their life. Codes and elements that construct their identity can be personal or collective, such as gender, name, religion, ethnicity, and language. In order to enjoy more privileges, minority people and those who are discriminated because of their identity, try to change their identity to be similar to the center or in other words, assimilate with it. At the same time, the hegemonic power tries to single out and highlight the identity codes which make one different from the center in order to discriminate them. The m

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Cox, John. "Shakespeare and Religion." Religions 9, no. 11 (November 5, 2018): 343. http://dx.doi.org/10.3390/rel9110343.

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Shakespeare’s personal religious affiliation is impossible to determine. Nearly all the books published about him in the last ten years eschew an earlier attempt to identify him as Catholic and focus, instead, on the plays, not the playwright. Some attention has been paid to Judaism and Islam, but Christianity is the overwhelming favorite. Nearly all of these books include a discussion of Measure for Measure, the only play Shakespeare wrote with a biblical title and a central concern with Christian ethics. Though there is some inevitable overlap, each writer approaches religion in the plays di

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45

Aveling, Harry. "The Person and Religious Poetry in Malay." Malay Literature 27, no. 2 (December 1, 2014): 242–61. http://dx.doi.org/10.37052/ml.27(2)no3.

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Accepting that there is a close connection between religion and poetry, the paper focuses on the person that is presented in poetry in Malay in response to the Divine. The concept of “the person” used contains three elements: (a) the human identity – our common physiological and psychological qualities; (b) the social identity – arising from our membership in the various groups that make up our particular society; and, (c) the self – the unique personal sense of who I am. It argues that the person in Malay religious poetry is largely a “social identity” the self surrendered to God through memb

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van Gulik, Léon A. "Coining a Name, Casting the Self." Nova Religio 20, no. 2 (November 1, 2016): 97–110. http://dx.doi.org/10.1525/nr.2016.20.2.97.

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In this article, I explore how a contemporary religion affects the self-understanding of its adherents and may contribute to the construction of their personal identity, by examining the Wiccan practice of adopting a “Craft name.” All people tell stories to maintain a coherent personal history, and stories about their names help create a sense of identity. I offer psychological interpretations of such narratives within the context of Flemish and Dutch Wicca, illustrated with quotes from lightly structured in-depth interviews. I found that names and their referents may be either passively accep

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Wei, Tan Tai. "Bodily continuity, personal identity and life after death." Sophia 29, no. 2 (July 1990): 33–39. http://dx.doi.org/10.1007/bf02789875.

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Cramer, David C. "Nancey Murphy on Personal Identity and Eschatological Resurrection." Philosophia Christi 10, no. 2 (2008): 427–34. http://dx.doi.org/10.5840/pc200810233.

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Smeets, Wim. "Identity and Spiritual Care." Journal of Empirical Theology 25, no. 1 (2012): 22–56. http://dx.doi.org/10.1163/157092512x635734.

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AbstractThis article is an empirical study of the attitudes of spiritual caregivers in health care institutions in the Netherlands towards identity and the goals of their profession. Identity can be classified into a personal aspect (definition of oneself in general) and a worldview aspect (attitudes towards life). A distinction is made between an immediate professional goal (communication on worldviews) and an ultimate goal (contribution to spiritual health). We examine the effects of beliefs about identity on professional goals while controlling for relevant population and institutional char

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50

Barcari, Dina. "THE METAMORPHOSIS OF RELIGION AND SPIRITUALITY IN CONTEMPORARY SOCIETY." Journal of Social Sciences 5, no. 4 (January 2023): 20–28. http://dx.doi.org/10.52326/jss.utm.2022.5(4).10.

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The article analyzes the metamorphoses of religious faith in contemporary society and especially the influence of the process of globalization and secularization on religion. The specific hypothesis of the study is related to the fact that at the global level, one aspect of the recent religious changes is the scale taken by the religious movements, aiming at both the revival of tradition and the global and local manifestation of new religious movements. The main purpose of the research is to study religious movements that are conceived as responses to globalization. It gives us the opportunity

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