Relevant bibliographies by topics / Religious Cognition

Academic literature on the topic 'Religious Cognition'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Religious Cognition"

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Whitehouse, Harvey. "Cognitive Evolution and Religion: Cognition and Religious Evolution." Issues in Ethnology and Anthropology 3, no. 3 (December 1, 2008): 35–47. http://dx.doi.org/10.21301/eap.v3i3.2.

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This paper presents contemporary cognitive approaches to the evolution of religious beliefs. Arguments are put forward that different types of beliefs, or ‘modes of religiosity’, occur as a result of a number of evolutionary factors (biological, cultural, socio-political etc). At the same time, religions across the world retain a significant level of common and shared elements, also explained in evolutionary terms.
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Golovneva, E. V., and N. I. Martishina. "RELIGIOUS COGNITION: ESSENCE, SPECIFICITY, AREAL." Review of Omsk State Pedagogical University. Humanitarian research, no. 31 (2021): 9–15. http://dx.doi.org/10.36809/2309-9380-2021-31-9-15.

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Religious cognition is considered as one of the types of cognition that coexist in the overall cognitive process. The author identifies the qualitative and defining properties of religious cognition: the admissibility and priority of extra-logical means of cognition, traditionalism, authoritarianism, symbolism, and polyvariant determinism. On this basis, an extended terpretation of the title concept of the work is proposed. Religious knowledge in a narrow sense is the understanding of sacred objects and sacred history, with the obligatory reliance on the idea of supernatural reality. Religious cognition in a broad sense is the comprehension of other realities, which is carried out using the same set of logical means, through the procedures of sacralization, canonization, and giving symbolic meaning to objects. This interpretation also significantly expands the scope of cognitive processes that can be attributed to religious cognition. The paper presents examples of manifestations of religious knowledge in a broad sense.
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Watts, Fraser. "The evolution of religious cognition." Archive for the Psychology of Religion 42, no. 1 (March 2020): 89–100. http://dx.doi.org/10.1177/0084672420909479.

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Several accounts of the evolution of religion distinguish two phases: an earlier shamanic stage and a later doctrinal stage. Similarly, several theories of human cognition distinguish two cognitive modes: a phylogenetically older system that is largely intuitive and a later, more distinctively human system that is more rational and articulate. This article suggests that cognition in the earlier stage in the evolution of religion is largely at the level of intuition, whereas the cognition of doctrine or religion is more conceptual and rational. Early religious cognition is more embodied and is more likely to carry healing benefits. The evolutionary origins of religion in humans seem to depend on developments in the cognitive architecture. It is further suggested that the cognition of early religion shows less conceptual differentiation, is characteristically participatory rather than objectifying and is less individualistic. The development of religion in recent centuries appears to show some approximate recapitulation of the stages through which religion originally evolved.
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Tan, Tobias. "William James and Embodied Religious Belief." Contemporary Pragmatism 15, no. 3 (August 31, 2018): 366–86. http://dx.doi.org/10.1163/18758185-01503006.

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Scholars have recently identified resemblances between pragmatist thought and contemporary trends in cognitive science in the area of ‘embodied cognition’ or ‘4E cognition.’ In this article I explore these resemblances in the account of religious belief provided by the classical pragmatist philosopher William James. Although James’s psychology does not always parallel the commitments of embodied cognition, his insights concerning the role of emotion and socio-cultural context in shaping religious belief, as well as the action-oriented nature of such beliefs, resonate with embodied and embedded accounts of religious belief. James’s insights are readily extended in light of contemporary embodied cognition research to highlight the interdependency between religious belief of individuals and the cognitive scaffolding provided by embodied religious practices.
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Grafman, Jordan, Irene Cristofori, Wanting Zhong, and Joseph Bulbulia. "The Neural Basis of Religious Cognition." Current Directions in Psychological Science 29, no. 2 (February 3, 2020): 126–33. http://dx.doi.org/10.1177/0963721419898183.

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Religion’s neural underpinnings have long been a topic of speculation and debate, but an emerging neuroscience of religion is beginning to clarify which regions of the brain integrate moral, ritual, and supernatural religious beliefs with functionally adaptive responses. Here, we review evidence indicating that religious cognition involves a complex interplay among the brain regions underpinning cognitive control, social reasoning, social motivations, and ideological beliefs.
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Pennycook, Gordon. "Domain generality in religious cognition." Religion, Brain & Behavior 5, no. 3 (June 6, 2014): 247–50. http://dx.doi.org/10.1080/2153599x.2014.910256.

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Sauerteig-Rolston, Madison, Lisa Barnes, Patricia Thomas, and Kenneth Ferraro. "RELIGION AND TRAJECTORIES OF COGNITIVE FUNCTION AMONG WHITE, BLACK, AND HISPANIC OLDER ADULTS." Innovation in Aging 6, Supplement_1 (November 1, 2022): 550. http://dx.doi.org/10.1093/geroni/igac059.2083.

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Abstract Most prior research on the relationship between religious involvement and cognition among older adults is based on cross-sectional data and yields inconsistent results. We use longitudinal data from 14,161 older adults in the Health and Retirement study (HRS) to investigate whether religious involvement, measured by attendance, integration, and religiosity (i.e., beliefs, meanings, and values) is associated with trajectories of cognitive function from 2006 to 2016 among a diverse sample of respondents. We find that religiosity is associated with lower levels of cognition at baseline among White adults (b=-0.12, p < 0.001), but higher levels of cognition among Black adults (b=0.18, p < 0.05). In addition, growth curve analysis reveals that religious attendance is associated with higher cognition over time for Hispanic respondents (b=0.07, p < 0.001). Religious involvement is associated with later-life cognition, but this relationship differs for White, Black, and Hispanic older adults.
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Krátký, Jan. "Cognition, material culture and religious ritual." DISKUS 13 (July 19, 2014): 49. http://dx.doi.org/10.18792/diskus.v13i0.27.

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Britt, Katherine, Kathy Richards, Shelli Kesler, Gayle Acton, Jill Hamilton, and Kavita Radhakrishnan. "ASSOCIATION OF RELIGIOUS ATTENDANCE WITH NEUROPSYCHIATRIC SYMPTOMS, COGNITION, AND SLEEP IN COGNITIVE IMPAIRMENT." Innovation in Aging 6, Supplement_1 (November 1, 2022): 819. http://dx.doi.org/10.1093/geroni/igac059.2946.

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Abstract Neuropsychiatric symptoms (NPS), cognitive decline, and sleep disturbances are common among older adults with cognitive impairment. Religious practices may protect mental and physical health, yet few studies have been reported in older adults with cognitive impairment. Utilizing the Health and Retirement Study in 2006 and 2008 and sub study, Aging, Demographics, and Memory study in 2006–2007 and 2008–2009, we examined the association of religious attendance with NPS, cognition, and sleep disturbances controlling for social interaction in older adults with cognitive impairment (N = 63). Bootstrapped Spearman’s partial Rho correlation was conducted separately for time points one (T1) and two (T2); Wilcoxon signed-rank tests were used to examine significant change over time. Mean age was 81.89(5.26) years, 65.9% were non-Hispanic White, 50.1% were female, and mean cognition (Clinical Dementia Rating) was .94(.228). Significant changes over 1.5 years were found for sleep disturbances but not for NPS and cognition. Significant associations were found for religious attendance and NPS (T1: rs (97)= - .103, 95% CI [-.108, -.098], p < .0005 and T2: -.243, 95% CI [-.246,-.239], p < .0005), cognition, (T1: rs (97) = - .119, 95% CI [-.122, -.115], p < .0005, and T2: rs (97) = -.104, 95% CI [-.107,-.102], p < .0005), and sleep disturbances, (T1: rs (97) = .028, 95% CI [.023, .033], p < .001, and T2: rs (97) = -.051, 95% CI [-.056,-.047], p < .001). Increased religious attendance was associated with lower NPS and cognition at both time points and greater sleep disturbances at T1 but lower at T2. Longitudinal studies are needed to examine associations further.
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Jensen, Jeppe Sinding. "Doing it the Other Way Round: Religion as a Basic Case of ‘Normative Cognition’." Method & Theory in the Study of Religion 22, no. 4 (2010): 322–29. http://dx.doi.org/10.1163/157006810x531102.

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AbstractReligious traditions abundantly demonstrate how norms, rules, constraints and models are installed and transmitted in multiple media: myth, dogma, ritual, institutions, etc. These abound in cosmologies, classification systems, morality, and purity and they influence individual and collective human practice. The term ‘normative cognition’ is introduced here as a covering term for such enculturated and socio-culturally governed cognition. The ‘normative cognition’ approach deals with ‘cognitive governance’ effects of higher-order cognitive products on those of lower levels. Higher-order cognitive products range from religious purity rules, over highway codes to normative scripts, schemata and frames for all kinds of behavior. In short: socio-cultural products allow individual biological brains to interact and act on the world and thereby facilitate the existence of human society. I suggest that research on normative cognition not only casts new light on religion but that it contributes to a general understanding of the complex relations between cognition and culture.
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Dissertations / Theses on the topic "Religious Cognition"

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Gibson, N. J. S. "The experimental investigation of religious cognition." Thesis, University of Cambridge, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.599389.

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Religious cognition may be defined as the cognitive processes and representational states involved in religion-related knowledge, beliefs and attitudes, behaviours, and experience. Religious content and information processing occurs both at an intellectual, propositional level, and also at an affect-laden, implicational level. Many questions are unanswered in our understanding of religious cognition, but fundamental to them all is the question of how religious cognition can be measured. Psychology of religion has primarily used questionnaires to measure religious belief, but many limitations suggest the need for new methods that can tap into implicational religious cognition, such as God schemas, as well as propositional religious cognition, such as God concepts. The purpose of this investigation was to explore which experimental paradigms most successfully tapped into implicational religious cognition, and thereby add a new set of measurement tools to those available to the psychologist of religion. A consideration of research into the schematic representation of self and other persons suggested multiple hypotheses that could be tested using experimental paradigms adapted from the social cognition and cognition and emotion literatures. I present findings from a series of five experiments that measured cognitive biases in attention, memory, and judgement speed that were hypothesized to result from implicational religious cognition. Two experiments adapted the emotional Stroop paradigm to explore the possibility of a religious Stroop effect. While evangelical Christians, non-evangelical Christians, and atheists did not differ in interference when colour-naming emotionally valent religious material, in a subsequent unexpected recall test evangelicals showed enhanced recall for religious but not control material. Three experiments adapted the self-reference effect paradigm to investigate the accessibility and centrality of God schemas relative to self-schemas. Though evangelical and non-evangelical Christians had relatively similar propositional beliefs about the character of God, the pattern of evangelicals’ speed in making God-referent judgements and subsequent recall of God-referent material suggested that their God schemas were better-elaborated, more efficient, and more affect-laden than those of non-evangelicals. Atheists were able to draw consistently on two different concepts of God, but did so slowly and with poor subsequent recall, indicating that their God schemas were poorly elaborated, inefficient, and affect-free.
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Carter, Evan C. "Religious Cognition and Duration of Maintained Grip." Scholarly Repository, 2010. http://scholarlyrepository.miami.edu/oa_theses/23.

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Recent work suggests that the links between religious belief and behavior with a variety of positive outcomes (e.g., longer life, more marital satisfaction, scholastic achievement, better health behaviors) may be partially explained by religious belief systems' ability to foster self-control and self-regulation. The current investigation sought to explore this hypothesis by determining if induction of religious cognition (through a supraliminal religious prime) could increase behavioral self-control, operationalized as performance on a maintained grip task. Using 118 participants, the author tested whether nonconscious exposure to religious content would increase the amount of time that participants were willing to physically persist at two rounds of the maintained grip task as compared to a control group. A within-subjects trial-by-prime interaction was found (the prime appeared to cause participants to persist at the task for less time during the first trial, but not the second) and a between-subjects sex-by-prime interaction was found (on average, men given the religious prime held their grip for less time than did men in the control group, whereas no differences were found between women). Findings are discussed in terms of the link between religion and self-control and future directions are suggested.
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Kalmykova, Elena. "Dissolving Dualism : A Tripartite Model of Cognition for Religious Truth." Doctoral thesis, Uppsala universitet, Religionsfilosofi, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-150622.

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This investigation can be described as a long journey to a final destination: a truth in religion. We start by considering dualism of the subjective and the objective, the classical model of cognition that underlies notions of truth. Dualistic notions of cognition lead to serious problems, especially for religious truth. Religions claim to state truths about the nature of the universe and human destiny, but these truths are incompatible. With a dualistic model this problem of diversity of religious truths leads to fundamentalism or relativism. Thus, this research aims to turn to the roots of the cognitive situation and investigate the way we cognize and relate to the world to provide a better model. As we consider the philosophical theories and empirical investigations of cognition, we come to the conclusion that dualism of the subjective and objective is not tenable. As the findings of contemporary mind sciences and phenomenologically oriented research indicate, human cognition is embodied, embedded, enacted, extended, and shaped by language. Thus, I propose to re-conceptualize the cognitive situation to provide a better philosophical account. I put forward a tripartite model of cognition, which unites language, action, and environment. The consequent application of this model to the issues of truth and religion shows that we can avoid the problem of diversity of truth claims. A tripartite model allows us to explain how we can maintain religion as true, despite the diversity of religious truth claims. Additionally, as this model is fundamental, its application leads to various new findings and inferences, which render anew the world and the way humans relate to it. Thus, our journey brings us to new frontiers of investigation.
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Gonce, Lauren O. "Reasoning and Recall in Scientific and Religious Contexts." Bowling Green State University / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1181061821.

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Parren, Nora. "The Cognitive Naturalness of Witchcraft Beliefs : An intersection of religious cognition, threat perception, and coalitional psychology." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE2049/document.

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Contenu1) (Introduction) Parren, N. (2017). Le naturel cognitif (possible) des croyances de sorcellerie: une exploration de la littérature existante. Journal de la cognition et de la culture, 17 (5), 396-418.2) Boyer, P., & Parren, N. (2015). L'information liée à la menace suggère la compétence: un facteur possible dans la propagation des rumeurs. PloS un, 10 (6), e0128421.3) Parren, N., & Boyer, P. (Soumis). Préférence pour les sources d'informations liées aux menaces. PloS un4) Parren, N., & Boyer, P. (Soumis). L'effet de vérité: fluidité ou consensus implicite? Conscience et Cognition5) Parren, N., van Leeuwen, F., Miton, H., & Boyer, P. (manuscrit non publié) Mésaventure, Agence, et Contre-Intuitivité Minimale6) Conclusion chapitre
1) (Introduction) Parren, N. (2017). The (possible) Cognitive Naturalness of Witchcraft Beliefs: An Exploration of the Existing Literature. Journal of Cognition and Culture, 17(5), 396-418.2) Boyer, P., & Parren, N. (2015). Threat-related information suggests competence: a possible factor in the spread of rumors. PloS one, 10(6), e0128421.3) Parren, N., & Boyer, P. (Submitted). Preference for Sources of Threat-Related Information. PloS one4) Parren, N., & Boyer, P. (Submitted). The Truth Effect: Fluency or Implicit Consensus? Consciousness and Cognition5) Parren, N., van Leeuwen, F., Miton, H., & Boyer, P. (unpublished manuscript) Misfortune, Agency, and Minimal Counter-Intuitiveness6) Conclusion chapter
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Takriti, Rachel. "The development of religious identity in Christian, Hindu and Muslim children." Thesis, University of Surrey, 2002. http://epubs.surrey.ac.uk/878/.

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Kirsch, Hiltz White Colleen M. "Reaction Time: Sports and Religion." TopSCHOLAR®, 2015. http://digitalcommons.wku.edu/theses/1542.

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Individuals attend to a variety of various stimuli on a daily basis and their brains decide what to attend to and what to tune out. How the brain chooses what is most important to pay attention to is decided with threat level, novelty, emotion, and other criteria. The current study looked at responses from 41 participants who identified high or low with University of Kentucky, Western Kentucky University, and/or Christianity. The participants where shown two images, the UK logo and either the WKU logo, an out-ofstate team logo, or a Christian symbol. Directly after the two images were presented, a dot appeared on the screen and the participants tapped a key on the keyboard to indicate on which side of the screen the dot was placed. The hypothesis stated that participants’ mean reaction time for identifying the side of the screen the dot was on when under a logo or a symbol with which the participants highly identify would be faster than the mean reaction time to a dot under logos or symbols with which the participant had low identification. However, results of this study did not show statistically significant differences in the mean reaction times of the participants.
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Waggoner, Brett Jordan. "ATHEISM AND THE EFFECTS OF MORTALITY SALIENCE AND LIMITED ANALYTIC PROCESSING ABILITY ON RELIGIOUS FAITH AND TELEOLOGICAL THINKIN." Cleveland State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=csu1530473668176033.

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Sease, Karen Gail. "MAPPING COGNITIVE CONSTRUCTS IN MALES AND FEMALES USING ZMET METHODOLOGY: COMPARING MALE AND FEMALE EXPERIENCE WITHIN A CAMPUS MINISTRY ORGANIZATION." Miami University / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=miami1133987371.

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Martin, del Campo Rios Jaime. "Religion and superstition through a cognitive perspective : examining the relationship of religious and superstitious beliefs to cognitive processes." Thesis, University of Leicester, 2015. http://hdl.handle.net/2381/32224.

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Religion and superstition are complex constructs since they are intertwined with a variety of psychological aspects and are correlated to positive and negative-related effects. For instance, both phenomena have been associated with advantages at behavioural (i.e. performance enhancements) and cognitive levels (i.e. executive function deficits). This thesis represents a systematic attempt to study these constructs under a non-reductionist approach and emphasizes the cognitive processes. Despite underlying and behavioural similarities, both phenomena were treated as peripheral (although independent) constructs with the intention of: a) forwarding the idea that both religion and superstition can have a neuroscience edge and can be integrated thus into novel and/or well-established electrophysiological and cognitive paradigms, b) exploring the links between religious and superstitious factors (namely luck belief) in relation to behavioural performances and cognitive functions, and c) underlying the advantages of a multidimensional non-reductionist view for both constructs. Overall, results further indicated that it is necessary to treat religion and superstition as related (but not equal) multifaceted phenomena. Both negative and positive-related effects were found: physiological evidence showing a correlation between unlucky beliefs and deficits in executive functions (EFs), when comparing event-related potentials (electroencephalogram-derived technique) recorded during a Stroop task of a group associated to these beliefs; a performance enhancement effect related to the use of a religious amulet during an anagram task; finally, a high correlation between negative-oriented beliefs and EFs in a screening that was based on a battery scale containing a myriad of religious, superstitious and EF sub-factors.
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Books on the topic "Religious Cognition"

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Hornbeck, Ryan G., Justin L. Barrett, and Madeleine Kang, eds. Religious Cognition in China. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62954-4.

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God from the machine: Artificial intelligence models of religious cognition. Lanham, MD: AltaMira Press, 2006.

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Changing minds: Religion and cognition through the ages. Leuven: Peeters, 2011.

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Ting, Rachel Sing-Kiat, and Louise Sundararajan. Culture, Cognition, and Emotion in China's Religious Ethnic Minorities. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-66059-2.

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Pascal, Boyer, ed. Cognitive aspects of religious symbolism. Cambridge: Cambridge University Press, 1993.

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Cohen, Emma. The mind possessed: The cognition of spirit possession in an Afro-Brazilian religious tradition. New York, NY: Oxford University Press, 2007.

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The wondering brain: Thinking about religion with and beyond cognitive neuroscience. New York: Routledge, 2004.

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Why religion is natural and science is not. New York: Oxford University Press, 2011.

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A cognitive theory of magic. Lanham: AltaMira, 2007.

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The Buddhist theory of self-cognition. New York, N.Y: Routledge, 2005.

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Book chapters on the topic "Religious Cognition"

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Barrett, Justin L., and Ryan G. Hornbeck. "Introduction: Homo Religiosus and the Dragon." In Religious Cognition in China, 1–14. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62954-4_1.

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Zhu, Liqi. "Do Chinese Children Believe in an Afterlife?" In Religious Cognition in China, 151–58. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62954-4_10.

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Nichols, Ryan, and Carson Logan. "High Gods, Low Gods, and Morality in Ancient China: Developing New Methods, Answering Old Questions." In Religious Cognition in China, 161–77. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62954-4_11.

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Hornbeck, Ryan G. "Moral Cognition Empowers Spiritual Experience in Chinese World of Warcraft." In Religious Cognition in China, 179–94. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62954-4_12.

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Bond, Michael Harris, and Vivian Miu-Chi Lun. "Examining Religion and Well-Being Across Cultures: The Cognitive Science of Religion as Sextant." In Religious Cognition in China, 195–214. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62954-4_13.

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Zhu, Liqi. "Erratum to: Do Chinese Children Believe in an Afterlife?" In Religious Cognition in China, E1. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62954-4_14.

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Palmer, David A. "Is Chinese (Lack of) Religion Exceptional?" In Religious Cognition in China, 17–34. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62954-4_2.

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Ji, Li-Jun, and Emily Chan. "Chinese Thinking Styles and Religion." In Religious Cognition in China, 35–54. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62954-4_3.

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Slingerland, Edward. "China as the Radical “Other”: Lessons for the Cognitive Science of Religion." In Religious Cognition in China, 55–76. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62954-4_4.

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Kundert, Corey, and Laird R. O. Edman. "Promiscuous Teleology: From Childhood Through Adulthood and from West to East." In Religious Cognition in China, 79–96. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62954-4_5.

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Conference papers on the topic "Religious Cognition"

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Bilalov, Mustafa. "Ethno-Cultural and Religious Grounds for Cognition and Education." In 2nd International Conference on Arts, Design and Contemporary Education. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/icadce-16.2016.286.

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Celik, Gurkan, Kate Kirk, and Yusuf Alan. "MODERN IDEALS AND MUSLIM IDENTITY: HARMONY OR CONTRADICTION? - A TEXT LINGUISTIC ANALYSIS OF THE GÜLEN TEACHING AND MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/xlue9524.

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At the global level there is an urgent need and increasing attention for a new sense of Muslim identity in harmony with modern realities. Fethullah Gülen, an educationalist, a religious guide and a peace maker, is one of the most persuasive and influential Turkish-Muslim voices in the contemporary world putting strong emphasis on peaceful coexistence and the synthesis of faith and reason in Western democracies through spirituality, religious diversity, dialogue and educational initiatives. This paper primarily examines how and to what extent Gülen’s teachings and the world-wide volunteer movement inspired by him are contributing to the dynamic and cheerful coexistence of Muslims and non-Muslims. In order to explore and ana- lyse this coexistence, the seven text linguistic principles (cohesion, coherence, intentionality, acceptability, informativity, situationality and intertextuality) are applied to Gülen’s teach- ings and his movement as an empirical case. Secondarily, these text linguistic standards are modelled to social sciences as a new theoretical and methodological approach for exploring and analysing social movements and phenomena. The originality of this study is specified as the correlations between a movement and a text, and the processes of cognition, production and reproduction of knowledge and its dissemination and transition in the Muslim world, multicultural societies and liberal democracies. This research’s practical relevance lies in the fact that it helps understand how the Gülen movement has been formed and accomplished, both nationally and internationally. Metaphorically, in this paper Fethullah Gülen has been considered as the writer; by-him-inspired movement refers to the text; and the readers are the transnational community and the whole humanity.
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Nicholas, Dr. "Extending the Religious Mind: Early Quakerism and the Cognitive Science of Religion." In 9th Conference of the Australasian Society for Cognitive Science. Sydney: Macquarie Centre for Cognitive Science, 2010. http://dx.doi.org/10.5096/ascs200928.

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Golubchikov, YUriy. "Methodological potential of the teleological principle of purpose." In International Conference "Computing for Physics and Technology - CPT2020". Bryansk State Technical University, 2020. http://dx.doi.org/10.30987/conferencearticle_5fce27705d8750.02429694.

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The cognitive capabilities of the teleological paradigm of purpose are discussed. An inquiring mind everywhere sees that inanimate matter serves for living, and that, in turn, serves for a man. However, such a concept as “purpose” turned out from the contemporary science, although for a long time it went along the path of becoming the doctrine of purpose determination, or nomogenesis. The history of the substitution of the main paradigm of science from purpose to chance is traced. The overcoming of the catastrophic representations of Cuvier by the provisions of actualism and evolutionism is considered. From the middle of the 19th century, public opinion began to strengthen that every new scientific achievement casts doubt on religious beliefs. Criticism of biblical history began with the events of the Great Flood, as the key one in the Bible. The negative attitude to catastrophism in the Soviet scientific literature and the importance of ideology in the methodology of science are considered. The anthropic principle predetermines a radical restructuring of the general scientific methodology. It finally comes closer to religious knowledge. The anthropic principle is teleological and contains that goal (“eidos-entelechia”) in the structure of matter that impels it. In this light, the power of science is again seen not in confrontation with religion, but in harmonization with it.
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Oprea, Emanuel George, Cristiana Oprea, and Alexandru Oprea. "Human Immanent Cognition in the Pre?hristian Slavic Culture." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.25.

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Setiawan, Tery. "Analyzing Collective Action Models in Support for Inter-religious Violence." In Annual International Conference on Cognitive and Behavioral Psychology. Global Science & technology Forum ( GSTF ), 2016. http://dx.doi.org/10.5176/2251-1865_cbp16.51.

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Aznacheeva, Elena. "Edification And Persuasion In The German Catholic Religious Discourse." In X International Conference “Word, Utterance, Text: Cognitive, Pragmatic and Cultural Aspects”. European Publisher, 2020. http://dx.doi.org/10.15405/epsbs.2020.08.108.

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Amaliyah, Shofwatun, Khairul Anwar, and Fathul Lubabin Nuqul. "The Effect of Religious Identity toward Academic Performance: An Experimental Study." In 6th Annual International Conference on Cognitive and Behavioral Psychology (CBP 2017). Global Science & Technology Forum (GSTF), 2017. http://dx.doi.org/10.5176/2251-1865_cbp17.6.

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Černá, Miloslava. "Pilgrimage Church Of Saint John Of Nepomuk Within Religious Tourism." In 7th icCSBs 2018 - The Annual International Conference on Cognitive - Social, and Behavioural Sciences. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.02.02.58.

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Naydenova, Natalia. "Interdisciplinary Educational Reality Of Basic Education: Religious And Secular Components." In 7th icCSBs 2018 - The Annual International Conference on Cognitive - Social, and Behavioural Sciences. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.02.02.62.

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Reports on the topic "Religious Cognition"

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Basis, Najwa, and Tamar Shochat. Associations between religion and sleep: A systematic review of observational studies in the adult population. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, July 2022. http://dx.doi.org/10.37766/inplasy2022.7.0057.

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Review question / Objective: The aim of this systematic review is to investigate observational studies on the association between religion and sleep in the adult population. To this end, the proposed systematic review will address the following question: What is the role religion plays in shaping an individual's sleep health? Condition being studied: Sleep is a fundamental biological process increasingly recognized as a critical indicator of development and overall health. Generally, insufficient sleep is associated with depressed mood, daytime fatigue, poor daytime functioning and daytime sleepiness, increased risk of cancer, cardiovascular problems, diabetes, and the cause of the higher risk of mortality. Furthermore, changes in sleep architecture and quality have been related to cognitive deterioration, including dementia and Alzheimer's disease. Here we will identify the role of religion in elements of sleep health, to include sleep duration and sleep quality, and associated health outcomes in the adult population.
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