Morality and the religious mind: why theists and nontheists differ

2014 ◽  
Vol 18 (9) ◽  
pp. 439-441 ◽  
Author(s):  
Azim F. Shariff ◽  
Jared Piazza ◽  
Stephanie R. Kramer
Keyword(s):  
Religious Mind

Studying the Religious Mind

1990 ◽  
Vol 35 (4) ◽  
pp. 327-328
Author(s):  
Bernard Spilka
Keyword(s):  
Religious Mind

The 7E Model of the Human Mind: Articulating a Plastic Self for the Cognitive Science of Religion

2019 ◽  
Vol 19 (5) ◽  
pp. 450-476
Author(s):  
Flavio A. Geisshuesler
Keyword(s):  
Cognitive Science ◽  
Human Mind ◽  
Religious Studies ◽  
The Self ◽  
Cognitive Science Of Religion ◽  
Cognitive Sciences ◽  
Religious Mind ◽  
Science Of Religion ◽  
Concrete Model

AbstractThis article proposes a 7E model of the human mind, which was developed within the cognitive paradigm in religious studies and its primary expression, the Cognitive Science of Religion (CSR). This study draws on the philosophically most sophisticated currents in the cognitive sciences, which have come to define the human mind through a 4E model as embodied, embedded, enactive, and extended. Introducing Catherine Malabou’s concept of “plasticity,” the study not only confirms the insight of the 4E model of the self as a decentered system, but it also recommends two further traits of the self that have been overlooked in the cognitive sciences, namely the negativity of plasticity and the tension between giving and receiving form. Finally, the article matures these philosophical insights to develop a concrete model of the religious mind, equipping it with three further Es, namely emotional, evolved, and exoconscious.

The Anguipede of the Magical Amulets

1951 ◽  
Vol 44 (1) ◽  
pp. 61-64 ◽  
Author(s):  
Martin P. Nilsson
Keyword(s):  
Late Antiquity ◽  
History Of Religion ◽  
The People ◽  
History Of ◽  
Religious Mind

With his Studies in Magical Amulets Professor Campbell Bonner has rendered a great service not only to collectors and museums, but also to the history of religion in Late Antiquity. His sound criticism has removed over-hasty interpretations, especially those which have given the name of “gnostic gems” to those amulets of which he writes. He says somewhere that his criticism will lessen the religious interest in the gems. But there is a great truth in his words: “Nothing is more important in these studies than to recognize the limits of our knowledge” (p. 195). If this is properly done we have firm ground to stand upon and are able to appreciate the value and importance of these monuments for the religious mind of Late Antiquity. The rivalry with the magic papyri is evident, but while these were the property of specialists, magical technicians, the amulets teach us what was current among the people.

The Russian Religious Mind, I, Kievan Christianity: The Tenth to the Thirteenth Centuries

1967 ◽  
Vol 11 (3) ◽  
pp. 373
Author(s):  
Ludvik Nemec ◽  
G. P. Fedotov ◽  
John Meyendorff
Keyword(s):  
Religious Mind

RATIONALITY AND THE “RELIGIOUS MIND”

1998 ◽  
Vol 36 (3) ◽  
pp. 373-389 ◽  
Author(s):  
LAURENCE IANNACCONE ◽  
RODNEY STARK ◽  
ROGER FINKE
Keyword(s):  
Religious Mind

Newman and the Spiritual Crisis of the Occident

1947 ◽  
Vol 9 (2) ◽  
pp. 230-246
Author(s):  
Otto Karrer
Keyword(s):  
The Other ◽  
Anglo Saxon ◽  
Inner Life ◽  
Philosophical Thinking ◽  
Anglican Church ◽  
The Common ◽  
Religious Mind ◽  
Long Life ◽  
The Individual ◽  
Spiritual Conflicts

Newman's is perhaps the most illustrious religious mind in the modern Anglo-Saxon world. Exactly half of his long life (1801–1890) was devoted to the Anglican Church, the other half to the Catholic. However clear and unequivocal his conversion, his intellectual position is nevertheless the same in both periods. The sources of his inner life stem from the revelation of the Eternal, which came to him when he was fifteen years old and never left him his whole life long. His philosophical thinking is influenced by English empiricism that involves an attitude of restraint concerning intellectual speculation. It is in conformity with the English love of the concrete, of the individual-personal element and, with due respect to the spirit of tradition, of Christian freedom. And even though Newman's theology is rooted in ancient Christian tradition, his missionary conscience is directed towards the future, towards the spiritual conflicts of the twentieth century. Their unfolding he sensed with astonishing prevision. Just as his sermons and writings are divided almost equally between the two periods of his life (with the exception of perhaps one decade at the height of his career, in which he saw himself doomed almost to inactivity because of tragic misunderstandings), so his life's work has become the common possession of all Christendom, first, in his native land and, then, increasingly in other countries. For what Newman has to say actually concerns the whole Christian world.

The Russian Religious Mind. G. P. Fedotov

Speculum ◽  
1967 ◽  
Vol 42 (4) ◽  
pp. 733-736
Author(s):  
Michael Cherniavsky
Keyword(s):  
Religious Mind
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