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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 chapitre1) (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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Sease, K. Gail. "Mapping cognitive constructs in males and females using ZMET methodology comparing male and female experience within a campus ministry organization /." Connect to this document online, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1133987371.
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Thesis (M.A.)--Miami University, Dept. Communication, 2005.Title from first page of PDF document. Document formatted into pages; contains [1], v, 71 p. : ill. Includes bibliographical references (p. 62-67).
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Blair, Derek Olivier. "A cognitive explanation of symbolic-religious appropriation." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape2/PQDD_0026/NQ49481.pdf.
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Baker-Hytch, Max. "Reformed Epistemology and naturalistic explanations of religious belief : an inquiry into the epistemological implications of the cognitive science of religion." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:74c7b127-cf27-4939-9e32-5341465e02a8.
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Reformed Epistemology is an influential view in contemporary philosophy of religion, according to which theistic beliefs that are the product of our native, non-inferential cognitive faculties often constitute knowledge if God exists. My aim in this thesis is to ascertain whether Reformed Epistemology is viable in light of contemporary scientific explanations of the mechanisms of religious belief- formation, especially the Cognitive Science of Religion (CSR). I argue for a qualified “yes.” To begin with, I attempt to carefully reconstruct and scrutinise some currently popular “debunking arguments” from CSR’s findings, which aim to show that non-inferential religious beliefs are not knowledge, even if true, given the causal origins that CSR ascribes to them. I try to show that in various ways these arguments fail. Subsequently, I attempt to find a better such argument. The strongest debunking argument, I contend, is one that focuses upon the diverse and mutually inconsistent outputs of the religious belief-producing mechanisms described by CSR. However, I go on to argue that even supposing that this argument succeeds in showing that religious beliefs that are partly the product of contingent cultural influences are not knowledge even if true, there remains a body of what I term “core propositions”—propositions concerning the existence of some kind of personal, supernatural creator and moral lawgiver, in which humans are naturally disposed to believe regardless of their particular cultural setting— that can be known if God exists. Finally, I try to show that merely having this core supernaturalistic knowledge would provide someone with the cognitive contact with God that is sufficient for having a personal relationship with God (if God exists), even if only de re relationship. I argue, moreover, that God would have positively good reasons for creating a world in which human beliefs about life’s most important matters, including religious matters, are significantly dependent upon testimony and hence subject to the ebbs and flows of cultural tides.
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Giovannoni, Hermenegildo Ferreira. "Experiência religiosa e construção do Self na psicologia analítica e neurociência cognitiva: diálogos possíveis a partir de Carl Gustav Jung e Patrick McNamara." Universidade Federal de Juiz de Fora, 2015. https://repositorio.ufjf.br/jspui/handle/ufjf/94.
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Esta tese apresenta uma pesquisa das relações conceituais entre a psicologia analítica, como formulada originalmente por Jung, e o modelo neurocognitivo do Self proposto por McNamara, com foco nas bases funcionais da experiência religiosa. A partir da psicologia analítica, os principais conceitos analisados envolvem a teoria dos complexos, desde a sua origem nos testes de associação de palavras até a sua formulação mais acabada nos últimos textos de Jung, bem como o papel do símbolo e dos arquétipos e o modo como a libido possibilita os conteúdos psíquicos religiosos. A partir da teoria de McNamara, são investigados os desdobramentos da questão do Self dividido, com uma revisão das suas origens teóricas e uma exposição da relação que o autor constrói entre essa questão e os conhecimentos recentes em genética e evolução, bem como os conceitos de Self executivo e Selves possíveis. Dedica-se especial consideração à maneira como os dois autores interpretam a capacidade transformadora das práticas religiosas para a consciência do indivíduo. Propõem-se, ao final, pontos de convergência entre as duas teorias.
This thesis presents a research of conceptual relations between analytical psychology, as originally formulated by Jung, and the neurocognitive model of Self proposed by McNamara, with focus on the functional basis of religious experience. From analytical psychology, the main concepts analysed involve the theory of complexes, which is traced from its beginnings in word association tests to the well-formed presentation in the last texts of Jung, as well as the role of symbols and archetypes, and the manner through which libido enables religious psychic contents. From the theory of McNamara, it is examined the unfolding of the problem of the divided Self, presenting a review of its theoretical roots and an exposition of the relations that McNamara draws between this problem and recent developments in genetics and evolution, as well as the concepts of executive Self and possible Selves. Particular consideration is devoted to the way both thinkers explain the transformative capacity of religious practices to one’s conscience. At the end, points of converging between both theories are proposed.
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Yousaf, Omar. "The influence of consistency motivation on religious attitude-behaviour relations." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609837.
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Samson, Alain. "Culture, religion and cognition : Buddhism and holistic versus analytic thought." Thesis, London School of Economics and Political Science (University of London), 2007. http://etheses.lse.ac.uk/2931/.
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Some cross-cultural psychologists have shown differences in cognition between Eastern and Western cultures, described as holistic versus analytic (H-A) systems of thought. It is widely assumed that Buddhism has contributed to holistic cognition. This thesis explores holistic thought among Western Buddhists by integrating methods and theories mainly from cross-cultural and social psychology, but also the cognitive anthropology of religion. H-A reasoning among Buddhists, Anglicans and Secular-Humanists in the UK is investigated in a main experiment, providing good backing for hypothesised H-A group differences. Moreover, it supports a hypothesis about the effect of meditation on the categorisation of visual stimuli and strength of holistic beliefs. However, only explicit H-A measures are subject to religious context effects, as evident in their association with religiosity, the religious self-concept and religious integration. Inducing a Buddhist context through religious priming does not result in a holism shift. A follow-up study (2) uses pictorial primes and shows an interaction effect between priming condition and strength of Buddhist self-concepts on holistic beliefs. Study 3 clarifies religious versus secular differences that were found for the grouping measure used in Study 1 in a correlational design with measures of independence- interdependence, religious identification as well as attraction to Buddhist and Secular- Humanist ideas. It indicates that both self-selection and learning effects may account for secular vs religious H-A differences. The last experiment (Study 4) further develops so-called 'tolerance of contradictions' (TC) as an aspect of H-A cognition and introduces the cognitive anthropological concept of counterintuitive (Cl) beliefs. As expected, results show that religious groups have a higher tolerance of Cl. Furthermore, compared to normal or bizarre concepts. Cl content reduces TC only among secular individuals, and to some degree Anglicans, but has no such effect on Buddhists. Implications for cross-cultural psychology, the psychology of religion as well as the interdisciplinary field of 'cognition and culture' are discussed.
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Marson, Stephanie. "Scruples over Tamagotchis a study of scrupulosity, OC cognitions, responsibility, and religious devotion /." Tallahassee, Fla. : Florida State University, 2008. http://purl.fcla.edu/fsu/lib/digcoll/undergraduate/honors-theses/341803.
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Stewart, E. E. A. "The cognitive foundations of spirit possession in an Afro-Brazilian religious tradition." Thesis, Queen's University Belfast, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.419417.
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Mallinson, Jeffrey Charles. "Fides et cognito : the direction of religious epistemology under Theodore Beza." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365573.
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Heiphetz, Larisa Alexandra. "The Influence of Beliefs on Children's and Adults' Cognition and Social Preferences." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:10860.
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Beliefs--mental representations of particular propositions as true--are fundamental to social cognition. Among the most influential beliefs are ideologies, which concern the way things should be and help people understand the social structures within which they live. Ideologies occupy a unique position because they contain elements of other types of beliefs. For example, to a Biblical literalist, the belief that the earth is 4000 years old may seem fact-like. Because not everyone agrees about ideologies, however, such beliefs may seem somewhat preference-like even to their strongest adherents. To investigate the role of social experience in reasoning about ideologies, we examined children and adults. Because children have significantly less experience with ideologies, their reasoning may diverge from adults. On the other hand, if children and adults respond similarly, this would indicate that vast amounts of experience are not necessary for adult-like belief-based cognition to emerge. Part 1 showed that 5-10 year old children and adults distinguished ideological beliefs from factual beliefs(a domain in which, if two people disagree, at least one must be wrong) and preference-based beliefs(a domain in which it is acceptable for people to disagree), indicating that much experience is unnecessary for this ability to emerge. Given that even young children recognize that those who disagree with their ideological beliefs are not necessarily wrong, it is possible that children would not show strong social preferences in this domain. On the other hand, given children’s propensity toward group-based preferences in other areas, even young children may show religion-based preferences. In Part II, 6-8 year old Christian children showed implicit pro-Christian preferences regardless of the comparison target’s religion but only reported pro-Christian preferences when the two targets were very different from one another. In Part III, 6-11 year old children preferred peers who shared their religious, factual, and preference-based beliefs and selectively attributed pro-social behaviors to individuals who shared their religious views. Taken together, these findings suggest that children and adults differentiate ideologies from other types of mental states and that, despite its complexity, ideology influences social judgments even among young children.Psychology
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Silva, Esdras Soares da. "O sistema de noções morais e a conceptualização metafórica em Sermões de Padre Antônio Vieira." Universidade Federal da Paraíba, 2015. http://tede.biblioteca.ufpb.br:8080/handle/tede/7700.
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The present study aims to investigate the presence of operative moral notions systematically metaphorical conceptualization of terms recurring in sermons delivered by Priest Antonio Vieira. Specifically, we intend to delineate how morality is embedded to the metaphorical conceptualization of lexical items: 1- God, man, divine law, sin, scripture (gospel); 2 life, soul, salvation, blessing, grace, glory, evoked in Vieira's preaching. We propose also outline the conceptual frameworks evident from the correlation between morality and metaphorical concept of the above terms. Thus, we start from two assumptions: the first is that, in the religious discourse of Vieira, the metaphorical conceptualization of previous terms cited, underlie moral foundations that operate systematically. Our second hypothesis is that the items: life, soul, salvation, blessing, grace and glory, so-called "spiritual goods" in religious discourse, are designed metaphorically as material goods, subject to the guidance of an accounting morality governing their acquisitions or transfers. Such an approach closer, so the spiritual matters of financial transactions. To achieve the goals and confirmation of our hypotheses, this research was based on the theoretical background developed by Lakoff and employees, more specifically, in the theories of Conceptual Metaphor (2002 [1980]), the Idealized Cognitive Models (1987) and System hypothesis metaphorical detailed Morality in Lakoff (1995) and Lakoff and Johnson (1999). In this way, our research is affiliated to the field of Cognitive Semantics. Such theoretical assumptions served as essential foundations for conducting a qualitative analysis of the data extracted from the Priest Vieira's sermons. From these driven analysis devices it was possible verify that the strict father model, based on notions of moral order and moral strength, as absolute moral authority, it was revealed prototypical source to the meaning of the divine figure. So, in the speech of Priest Antonio Vieira, God was conceptualized metaphorically as father (parent or adoptive), judge, king and to lender. Although less prominent, in that speech, other moral line to the conception of God was identified, the moral of the nurturant father that prioritizes the care and protection, God was pastor, leaving morally guard and protect his flock (church) of unconditionally. Our second hypothesis was confirmed. We found that life, soul, salvation, blessing, grace and glory, spiritual items, discursively were raised in terms of valuable material possessions, taking thus the financial practices (transactions for the purchase or exchange of goods) as domain source. Before this situation, certify that the procedures for the negotiation of these items in the religious sphere are subjugated to the line of morality, more exactly, a retributive moral accounting, the basis of retributive justice established by the absolute moral authority of STRICT GOD-FATHER.
O presente estudo tem como objetivo investigar a presença de noções morais operantes sistematicamente à conceptualização metafórica de termos recorrentes em sermões proferidos por Padre Antônio Vieira. Especificamente, pretendemos delinear o modo como a moralidade está imbricada à conceptualização metafórica dos itens lexicais: 1- Deus, homem, lei divina, pecado, escritura sagrada (evangelho); 2- vida, alma, salvação, bênção, graça, glória, evocados na pregação de Vieira. Propomo-nos, também, esboçar os quadros conceptuais evidenciados a partir da correlação entre moralidade e conceito metafórico dos termos supracitados. Desse modo, partimos de duas hipóteses: a primeira é a de que, no discurso religioso de Vieira, à conceptualização metafórica dos termos suprarreferenciados, subjazem fundamentos morais que operam sistematicamente. Nossa segunda hipótese é a de que os itens: vida, alma, salvação, bênção, graça e glória, ditos “bens espirituais”, no discurso religioso em questão, são concebidos metaforicamente como bens materiais, estando sujeitos à orientação de uma moralidade contábil que rege suas aquisições ou transferências. Tal enfoque aproxima, portanto, as questões espirituais das transações financeiras. Para a consecução dos objetivos e confirmação de nossas hipóteses, a presente pesquisa pautou-se no panorama teórico desenvolvido por Lakoff e colaboradores, mais especificamente, nas teorias da Metáfora Conceptual (2002 [1980]), dos Modelos Cognitivos Idealizados (1987) e na hipótese do Sistema Metafórico da Moralidade detalhada em Lakoff (1995) e em Lakoff e Johnson (1999). Desse modo, nossa investigação está filiada ao campo da Semântica Cognitiva. Tais pressupostos teóricos serviram de fundamentos essenciais para a condução de uma análise qualitativa dos dados extraídos dos sermões de padre Vieira. A partir desses dispositivos de análise acionados, foi possível constatarmos que o modelo de pai severo, fundamentado nas noções da ordem moral e força moral, como autoridade moral absoluta, revelou-se fonte prototípica à significação da figura divina. Portanto, no discurso vieiriano, de maneira sobressaliente, Deus foi conceptualizado metaforicamente como pai (genitor ou adotivo), juiz, rei e até credor. Embora sendo menos proeminente, no referido discurso, outra via moral para a concepção de Deus foi identificada, pela moral do pai cuidadoso que prioriza o cuidado e proteção, Deus exerceu o papel de pastor, cabendo moralmente guardar e proteger seu rebanho (igreja) de forma incondicional. Nossa segunda hipótese também foi confirmada. Verificamos que vida, alma, salvação, bênção, graça e glória, itens do âmbito espiritual, foram evocados discursivamente em termos de bens materiais valiosos, tomando, assim, as práticas financeiras (transações para aquisição ou permuta de bens) como domínio-fonte. Ante esse quadro, atestamos que os trâmites para a negociação desses itens na esfera religiosa estão subjugados à linha da moralidade, mais exatamente, a uma contabilidade moral retributiva, base da justiça retributiva instaurada pela autoridade moral absoluta de DEUS-PAI SEVERO.
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Paquette, Ève. "Les enjeux actuels de la légitimation du savoir en sciences des religions /." Montréal : Université du Québec à Montréal, 2004. http://accesbib.uqam.ca/cgi-bin/bduqam/transit.pl?&noMan=24015364.
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Thèse (D. en sciences des religions)--Université du Québec à Montréal, 2004.En tête du titre: Université du Québec à Montréal. Bibliogr.: f. [227]-246. Publié aussi en version électronique.
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Bolos, Anthony David. "Achievements, value, and God : an essay on the cognitive success of religious knowledge." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8911.
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Recent literature in religious epistemology has overlooked a significant debate in mainstream epistemology. In short, theories in religious epistemology have failed to consider the value problem. This essay, then, hopes to rectify this omission by arguing that one of the most influential accounts of religious epistemology - reformed epistemology - fails to adequately account for the value of knowledge. I argue, however, that a reasonable way out for the reformed epistemologist comes by way of endorsing the achievement thesis. The achievement thesis, put simply, states that knowledge is valuable because it is a cognitive achievement - unlike, for example, mere true belief. The central question of this essay, then, is this: Is Knowledge of God a Cognitive Achievement? In order to better answer this question I highlight two different ways in which one can understand the nature of cognitive achievements. First, a cognitive achievement can be understood as success from ability that is always primarily creditable to the agent. Or, second, a cognitive achievement can be understood as success from ability that is jointly creditable to the agent. Both, I argue, are compatible with knowledge and the achievement thesis. Whether knowledge of God is primarily or jointly creditable, however, will depend on the way in which one understands the role the agent plays in the belief forming process. Given the nature of reformed epistemology, I argue that knowledge of God is the kind of achievement that is jointly creditable. Further, and central to the argument, I argue that the reformed epistemologist is in a good position to meet the requirements for the strong achievement thesis. The strong achievement thesis argues that an achievement should be understood in terms of overcoming some obstacle whereby the agent's belief is the result of some ability that can be credited to the agent. The account I propose not only meets the requirements of the strong achievement thesis, but also retains a distinctive feature of reformed epistemology - namely, that the belief in God can be said to overcome the obstacle of cognitive malfunction that, as the reformed epistemologist argues, is brought about by sin. It's an achievement becasue it overcomes an excessively hostile environment (what I call the maxi-environment) that is not conducive to belief in God given the cognitive consequence of sin. In the end, it is possible to provide an account of reformed epistemology where the value of knowledge (over and above mere true belief) is adequately demonstrated.
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Granzotto, Carina Maria Niederauer. "Semântica cognitiva aplicada: a radialidade da categoria RELIGIÃO nos discursos dos imigrantes italianos (de 1875 à década de 1950)." reponame:Repositório Institucional da UCS, 2007. https://repositorio.ucs.br/handle/11338/270.
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Esta dissertação tem por objetivo reconstruir os modelos cognitivo-culturais que estruturam a categoria conceitual RELIGIÃO, com base nos discursos dos/sobre os imigrantes das antigas colônias italianas na região Nordeste do estado do Rio Grande do Sul, relativamente ao modo como esses experienciavam a religiosidade. Isso se dá a partir de uma análise semântica dos enunciados presentes, por exemplo, em textos de natureza antropológica, historiográfica; relatos de memórias, cartas e diários. As fontes desses discursos são documental-bibliográficas e cobrem o período de 1875 à década de 1950. O corpus é constituído de 138 segmentos discursivos, organizados de acordo com cinco categorias diferentes de fontes. A investigação situa-se no campo da Semântica Cognitiva, orientada pela Teoria dos Modelos Cognitivos Idealizados (TMCI), proposta por Lakoff e seus colaboradores. Esse trabalho se justifica uma vez ainda não existirem estudos empíricos sobre a religião em uma cultura ou subcultura sob o viés da Semântica Cognitiva, garantindo seu caráter inédito. Essa teoria permite avaliar como uma categoria conceitual se estrutura e evolui em uma cultura. A análise empreendida dá-se dentro da esfera da Religião Católica, uma vez ser esta a religião predominante na cultura em questão. O método utilizado é o hipotético-dedutivo, a partir do qual se constrói a estrutura radial preliminar da categoria, com base numa análise inspecional do corpus inicial. Tem-se por hipóteses que: (1) a categoria tem uma estrutura proposicional radial, cujo submodelo prototípico é RITUAIS; (2) a categoria RELIGIÃO estrutura-se basicamente por radialidade, tendo como eixo-de-raio DEUS, com centro prototípico em PAI; (3) estruturas metafóricas e metonímicas organizam extensões ou projeções a partir desses raios; (4) tipos de estruturas proposicionais, como o modelo proposicional script, organizam elementos constitutivos da estrutura radial. O Sistema da Metáfora Moral é aplicado como um modelo organizador dessa estrutura. A análise do corpus selecionado confirma as hipóteses inicialmente levantadas. O submodelo RITUAIS é confirmado como o que prototipicamente representa a categoria. Outra hipótese confirmada é a da influência do modelo proposicional script, como parte integrante do modelo RITUAIS. A estrutura radial hipotética preliminar, ao final das análises, é ajustada aos achados da pesquisa. Esta investigação não visa levantar concepções de religião, mas investigar a estrutura semântico-conceitual de RELIGIÃO por meio da codificação explícita revelada em expressões lingüísticas ou em inferências a partir delas, por meio de modelos metafóricos, metonímicos e proposicionais.Submitted by Marcelo Teixeira (mvteixeira@ucs.br) on 2014-05-19T17:24:04Z No. of bitstreams: 1 Dissertacao Carina Granzotto.pdf: 2486643 bytes, checksum: dddee18ae2237d598ee4373580a51283 (MD5)
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This dissertation has the goal of reconstructing the cognitive cultural models that made up the conceptual category RELIGION, with a basis on the discourse of/about immigrants from the Old Italian colonies from the northern region of Rio Grande do Sul, in relation to how they experienced religiosity. This is done through a semantic analysis of the expressions used, for instance, in the texts of anthropologic and historiographic nature; reports of memories, letters, and diaries. The sources of this discourse are documented bibliographies that cover the period from 1875 to the decade of 1950. The corpus of this work is made up of 138 segments, organized accordingly into five categories with different sources. The investigation centers on the field of Cognitive Semantic, oriented by the Theory of Idealized Cognitive Models (TICM), proposed by Lakoff and his colleagues. This study justifies itself and guarantees its unprecedented nature since there has not yet been empirical studies done about religion in a culture or sub culture. The theory presented allows the evaluation of how a conceptual category structures itself and evolves in a culture. The analysis takes place inside the sphere of Catholic Religion, since this is the religion that predominates the culture in question. The method utilized is the hypothetic-deductive, from which the preliminary radial structure of the category is built, with a basis on the inspectional analysis of the initial corpus. The hypotheses is that: (1) the category has a structure that is propositional radial, in which the prototypical sub-models are RITUALS; (2) the category RELIGION has a radial structure having GOD as a radial axis and FATHER as the prototypical center; (3) metaphoric and metonymic structures organize extensions or projections from these rays; (4) the types of propositional structures, like the propositional model script, organize elements that make up the radial structure. The Moral Metaphor System is applied as a model that organizes this structure. The analyses of the selected corpus confirm the initial hypotheses suggested. The sub model RITUALS is confirmed as the one which prototypically represents the category. The other hypotheses confirmed concerns the influence of the propositional model script as the integral part of the RITUALS model. The preliminary hypothetic radial structure, at the end of the analyses, is adjusted to the findings of the research. This investigation does not aim to bring up conceptions of religion but rather to investigate the semantic-conceptual structure of RELIGION through the explicit codification reveled in linguistic expressions or in inferences from them, as well as through metaphoric, metonymic, and propositional models.
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Butler, Chris B. "Religion, cognition and author-function : Dyer, Southwell, Lodge and 'As You Like It'." Thesis, Sheffield Hallam University, 2011. http://shura.shu.ac.uk/19414/.
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The thesis incorporates the view that allegory as a mode of communication is impossible. Accordingly, religious meanings of Elizabethan literary texts usually read as "secular" works are registered herein without recourse to positing an allegorical level of meaning in those texts. In order to arrive at relatively secure readings, texts have been selected which have explicit interrelationships (for example, texts which are parodies or adaptations of earlier texts). Registering the tenor of the later texts' departures allows contemporary production of meaning from the earlier works to be traced. The aim, however, is not merely to show that Elizabethan "secular" texts are far more religious than tends to be supposed; the thesis seeks to demonstrate the extent to which theories of cognition were inseparable in the period from doctrinal issues. Early modems not only thought and read religiously, religious concepts informed their cognitive theories (and vice versa). The thesis culminates in a reading of As You Like It, arguing that the play employs facultative rhetoric (as derived from scholastic faculty psychology) in order to present human appetence as co-efficient in salvation. In doing so, the play downgrades the role of the intellectual faculty. The notion of author/dramatist as governing intellect is thereby brought into question. Accordingly, the thesis also traces the development of attitudes towards author-function in its study-texts, demonstrating the extent to which a given text's cognitive model and its rhetorical stance towards crucial doctrinal issues (relating to human participation in salvation) affect its deployment of, and attitude towards, author-function.
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Gantley, Michael John. "The rites of spring : a cognitive analysis of ritual activity in the agricultural transition in south-west Asia and north-western Europe." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:e84a90b0-5fba-4841-96af-b17c56d1ebd4.
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What cognitive and cultural mechanisms facilitated the agricultural transition? In this thesis, I evaluated the hypothesis that ritual action involving large groups of people meeting regularly created a significant sense of collective purpose to bring about the social cohesion necessary for agriculture. I test this hypothesis against the archaeological record in two distinct regions: south west Asia and north-western Europe. Following Whitehouse's (2000) Modes of Religiosity theory, I show that the agricultural transition in both regions is connected with a shift from an imagistic to an increasingly doctrinal mode of religious behaviour. This result is important because it brings together insights from the prehistoric archaeology and cognitive anthropology to generate new knowledge about the agricultural transition.
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Garcia, Jennifer A. "Conversion Theory Through the Cognitive Science of Religion Lense in a Christian-Muslim Context." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/scripps_theses/128.
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The Cognitive Science of Religion (CSR) in recent years is beginning to become more popular. This project evolves around the development of the field as well as critiques of the field. Because of the interdisciplinary nature of CSR, it lends an interesting way to understand religion as well as religious experiences. One of those religious experiences, conversion, is examined and explored through the use of conversion narratives from western women who were formally Christian but converted to Islam. Many themes arise out of this research that paves the way for trying to understand religious experiences. Overall, the project focuses on interpreting the conversion narratives to gain a better understanding of religious conversions for the sake of anthropology, philosophy, and cognitive psychology.
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Burdett, Emily Rachel Reed. "Cognitive developmental foundations of cultural acquisition : children's understanding of other minds." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:30370354-6c07-4279-81b6-a5666f909b4d.
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Psychological research suggests that children acquire cultural concepts through early developing cognitive mechanisms combined with specific cultural learning. An understudied area of cultural acquisition is children’s understanding of non-human minds, such as God. This thesis gives evidence that young children need not anthropomorphize non-human minds in order to understand them. Instead, children have a general “theory of mind” that is tailored through experience to accommodate the various important minds in their cultural environment. The intuitive default is toward super-attributes, making children naturally inclined or “prepared” to acquire god concepts. Four empirical studies were conducted with 75 British and 66 Israeli preschool-aged children. In Study 1, children participated in an ignorance-based theory-of-mind task and were asked to consider the mental states of human and supernatural agents. Children at all ages attributed correct knowledge to the supernatural agents and ignorance to the human agents. In Study 2, children participated in two perception-based theory-of-mind tasks and were asked to consider the perspective of two super-perceiving animals, God, and two human agents. Three-year-olds attributed knowledge to the animals and God and, by age four, children could distinguish among agents correctly. Also, by age four, children recognized that aging limits the perception of human agents but not God’s. In Study 3, children participated in a memory-based theory-of-mind task in which they were asked to consider the memory of God and differently aged agents Children at all ages responded that God would remember something that the children themselves had forgotten. By age five, children responded that a baby and granddad would have forgotten. These results propose that preschool-aged children regard individual constraints when considering mental states. Study 4 focused on children’s notions of immortality. Cultural differences were found. British children attributed immortality to God before correctly attributing mortality to human agents, and Israeli children attributed immortality to God and mortality to humans more consistently than did British children. Collectively, these studies indicate that children do not have to resort to anthropomorphism to reason about non-human agents but instead have the cognitive capacity to represent other types of minds because of early cognitive capacities. It appears that concepts vary in their degree of fit with early-developing human conceptual systems, and hence, vary in their likelihood of successful cultural transmission.
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Williams, Latasha Michelle. "The Relationship Between Religious Practices and Delusional Content of Christians with Schizophrenia." ScholarWorks, 2018. https://scholarworks.waldenu.edu/dissertations/6147.
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Religious beliefs and practices are an important source of symptom relief for individuals with schizophrenia; however, it can also be a debilitating source of symptom exacerbation. This quantitative study examined the cognitions and religious life orientations of Christian individuals both with and without a diagnosis of schizophrenia, as measured by the Rust Inventory of Schizotypal Cognitions (RISC) and the Religious Life Inventory (RLI) to examine a baseline for healthy religious cognitions. The aberrant-salience and attribution theories were used to explore the relationship between psychotic stimuli and religious attributions. One hundred and thirty Christian individuals from an outpatient mental health facility, both with and without a diagnosis of schizophrenia completed the RISC and the RLI. A t-test showed that individuals with schizophrenia scored higher on average on the schizotypal cognitions continuum than individuals without a diagnosis. The results of an ANOVA indicated that individuals with a Quest religious life orientation rendered higher scores on the schizotypal cognitions scale. This research study showed that higher levels of schizotypal cognitions were associated with low religiosity. Overall, individuals with schizophrenia showed no difference in religiosity compared to individuals without schizophrenia. This study addressed the stigma of religious practice among individuals with schizophrenia. Results of this study have positive social implications for individuals with schizophrenia and their practitioners/clergy who incorporate religion as a coping method for symptom relief.
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Torgrimsson, Kristel. "RELIGIOUS AMBIVALENCE AND THE PROBLEM OF AGENCY : A Qualitative Study on Cognitive Dissonance among Mormon Feminists." Thesis, Umeå universitet, Sociologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-164095.
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The scholarly field of traditionally religious women has during the last decade gone from a so called “paradox-approach” which identifies women’s agency with the capacity of acting autonomously – something most clearly demonstrated through acts of resistance – to a nonparadox approach defining agency as a continuum encompassing both resistance to and compliance with traditionally religious structures. While the latter approach assumes that women’s participation in traditional religions is not necessarily a paradox – mainly because some women value religious submission – this thesis argues that the paradox of women and religion becomes essential when speaking about religious feminism. This has proven particularly evident in this study’s Grounded theory approach to blog posts written by Mormon feminists. By combining theories on cognitive dissonance with religious ambivalence this thesis finds that Mormon feminist bloggers express an agency of virtuous ambivalence where they perceive the relationship between their faith and their feminism as dissonant but simultaneously describe this as an ambivalence of religious virtue which bestow upon them a sense of freedom, authenticity and creative potential.
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Hofmann, Bernhard F. "Kognitionspsychologische Stufentheorien und religiöses Lernen : zur (korrelations-)didaktischen Bedeutung der Entwicklungstheorien von J. Piaget, L. Kohlberg und F. Oser - P. Gmünder /." Freiburg : Herder, 1991. http://catalogue.bnf.fr/ark:/12148/cb36680340z.
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Tian, Qirui. "Mind perception in two different cultural contexts : religious targets and food animals as examples." Thesis, Toulouse 2, 2014. http://www.theses.fr/2014TOU20116/document.
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Cette thèse de doctorat porte sur l’étude de la perception dans le domaine de la religion et de l'alimentation dans deux contextes culturels différents: chinois et français. Dans deux chapitres indépendants, nous avons étudié l'effet de la croyance religieuse sur la perception des cibles religieuses et l'effet du comportement de la consommation de viande sur la perception des animaux. Le chapitre 1 présente une brève introduction à propos de la perception, et le chapitre 2 explore les différences culturelles sur la religiosité et la perception, notamment, la façon dont la croyance religieuse affecte la perception des individus vis-à-vis des dieux et des chrétiens en utilisant un amorçage du paradigme religieux. Les principaux résultats montrent que sur la religiosité, les participants agnostiques chinois étaient plus semblables aux participants religieux chinois, mais les participants agnostiques français étaient plus semblables aux participants athées français. Quant à la perception, les participants agnostiques chinois étaient plus semblables aux participants religieux chinois, mais pour les participants français, les athées, les agnostiques et les religieux étaient différents les uns des autres. Quand des concepts liés aux dieux sont amorcées, la perception des dieux est attribuée davantage à la dimension agence dans l'échantillon chinois, mais non pas dans l'échantillon français. Les participants religieux chinois ont attribué davantage la perception des dieux sur la dimension agence que les athées chinois. Les participants religieux et agnostiques français attribuent davantage la perception des dieux à la fois sur la dimension agence et sur la dimension expérience que les athées français. Cependant, l'objectif chrétien est moins attribué à l'esprit par les participants athées chinois, et plus par les participants religieux chinois sur la dimension de l'expérience, lorsque les concepts de Dieu connexes sont amorcés. Dans l'échantillon français, l'amorçage religieux n'a aucun effet sur l'attribution de l’esprit à la cible chrétienne, mais les participants religieux attribuent davantage l'esprit à la cible chrétienne que à l'objectif control, et les participants agnostiques attribuent davantage l'esprit à la cible chrétienne qu’à la cible athée. Le chapitre 3 traite la question de savoir si des rappels du paradoxe de la viande vont influencer la réduction de la volonté de manger de la viande et/ou de l'attribution de l’esprit à des animaux. Les résultats suggèrent que lorsque le lien entre la viande et son origine animale est relativement claire et forte, à la fois les participants français et les participants chinois déclarent une grande volonté de manger de la viande dans un état qui met l'accent sur la viande elle-même, et une volonté faible dans un état qui met l'accent sur l'abattage de la production viande. Les participants français accordent moins d'esprit à un animal comme nourriture quand ils ont établi le lien entre la viande et son origine animale, alors que les participants chinois ne le font pas. Lorsque le lien est relativement vague et faible, le paradoxe de la viande n'a pas d'effets significatifs sur la réduction de l'attribution de l’esprit à des animaux chez les participants chinois et français, mais permet de comprendre pourquoi les chinois déclarent une volonté plus faible de manger de la viande dans un état qui met l'accent sur l’origine animale de la viande. Enfin, le chapitre 4 traite des implications théoriques et pratiques de nos résultats empiriquesThis doctoral dissertation focuses on mind perception in the field of religion and diet in two different cultural contexts: Chinese and French. In two independent chapters, it investigates the effect of religious belief on mind perception concerning religious targets and the effect of meat-eating behavior on mind perception concerning food animals. Following a brief introduction of mind perception in Chapter 1, Chapter 2 explores cross-cultural differences in religiosity and mind perception and how religious belief affects people’s mind perception of gods and Christians using a religious priming paradigm. The main results reveal that on religiosity, Chinese agnostic participants were more similar to Chinese religious participants, but French agnostic participants were more similar to French atheist participants; on mind perception of gods, Chinese agnostic participants were more similar to Chinese religious participants, but French atheist, agnostic and religious participants were different from each other. When God-related concepts are primed, gods are attributed more mind on the agency-dimension in the Chinese sample, but not in the French sample. The Chinese religious participants attributed more mind to gods on the agency-dimension than the Chinese atheist ones. The French religious and agnostic participants attributed more mind to gods on both the agency-dimension and the experience-dimension than French atheist ones. However, the Christian target is attributed less mind by the Chinese atheist participants, and more mind by the Chinese religious participants on the experience dimension, when God-related concepts are primed. In the French sample, religious priming has no effect on mind attribution to the Christian target, but religious participants attribute more mind to the Christian target than to the Control target, and agnostic participants attribute more mind to the Christian target than to the atheist target. Chapter 3 addresses the question of whether reminders of the meat paradox will influence reduction of willingness to eat meat and/or mind attribution to food animals. The results suggest that when the link between meat and its animal origin is relatively clear and strong, both French and Chinese participants report high willingness to eat meat in a condition that emphasizes meat itself, and low willingness in a condition that emphasizes the slaughter required to produce meat. French participants attribute less mind to a food animal when they realize the link between meat and its animal origin, but Chinese participants do not. When the link is relatively vague and weak, the meat paradox does not have significant effects on the reduction of mind attribution to food animals among Chinese and French participants, but makes Chinese participants report lower willingness to eat meat in a condition that emphasizes the animal origin of meat. Finally, Chapter 4 discusses the theoretical and practical implications of our empirical findings
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Muhamad, Nazlida. "Muslim consumers' motivation towards Islam and their cognitive processing of performing taboo behaviors." University of Western Australia. Faculty of Business, 2008. http://theses.library.uwa.edu.au/adt-WU2009.0011.
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Although religion is an important cultural force that shapes consumers' values and norms, the taboo stigma attached to the investigation of religion's influences in marketing areas has limited the knowledge about how religion influences consumers' decision-making. This study explored the affect of Muslim motivation in following Islam in their decision-making process to perform behaviors that are subject to Islamic rulings known as fatwa. Three behaviors that are subject to fatwa declarations; smoking, listening to popular music and buying a Coca Cola soft drink, were chosen. Utilizing the Theory of Planned Behaviors, this study examined: 1) If a Muslim's motivation in following Islam is an effect in their cognitive and behavioral responses regarding the fatwa prohibited behaviors. 2) If Muslim motivation in following Islam is an effect in their decision-making in deciding to whether to perform fatwa prohibited behaviors. Based on a Malaysian university student sample, multiple analyses of variance with covariate's (MANCOVA) results show that a Muslim's motivation in following Islam, his or her gender and their interaction have significant effects in their responses in regards to the behaviors. Muslim males, who are extrinsically motivated towards Islam tended to report a greater intention to smoke, buy a Coca Cola soft drink and tended to report they experienced more social pressure to smoke as compared to others. Nonetheless, SEM analysis found that the sample's responses on items related to the Theory of Planned Behavior (TPB) about buying a Coca Cola soft drink brand did not fit the model. Other unaccounted for factors that may be related to the Muslims' decision-making about the product, such as possible consumer animosity, was not captured in the survey. The samples responses on smoking and listening to popular music provided a good fit to the model proposed. ii This study found that the Muslim respondents' motivation in following Islam had an effect on the role of perceived social pressure in their planning to smoke, and on the role of perceived social pressure in their planning to listen to popular music. Respondents' motivation in following Islam also had an effect on the role of perception of control in their reported smoking and listening to popular music. The intrinsically motivated Muslim consumers tended to be more concerned about others approval in their deciding to smoke and to listen to popular music, than the average extrinsic respondents. The intrinsic Muslim respondents also tended to perceive having incomplete control over smoking and listening to popular music, compared to their extrinsic counterparts. Respondents' attitudes towards smoking and listening to popular music were found to be not relevant in respondents' decision-making to perform the behaviors. This study also found evidence for the effect of type of fatwa prohibition ruling in Muslim respondents' responses and decision-making to perform behaviors in this study. Findings from this study suggest a significant effect of fatwa rulings on products or behaviors, among the sample of young Malaysian Muslim respondents. The findings highlight the needs for marketers to understand nature of fatwa rulings on products, in order to win over Muslim consumers in the marketplace.
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Galgali, Madhwa S. "EXSISTENTIAL MOTIVATION AND THE EXPRESSION AND REGULATION OF RELIGIOUS FAITH AMONG BELIEVERS AND ATHEISTS." Cleveland State University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=csu1595341546496805.
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Markwell, Hazel Joyce. "The role of feelings in informed consent: An application of Bernard Lonergan's work on affect and cognition." Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/9152.
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Without the unprecedented progress which was experienced in the medical sciences during the last 150 years, it is unlikely that the legal doctrine of informed consent would have arisen. As a result of the advances and treatment innovations, claims against physicians became more common. The legal doctrine arose out of the realization that it was unethical to exclude the patient from choices concerning his/her treatment. As such it was paradigmatic of a relationship between the law and morality, in which morality informs the law and not vice-versa. However, this attempt at addressing an ethical issue by using the law as a guide and the ensuing shift in focus from trust in the physician's beneficence to the rights, autonomy and self-determination of the patient has created another problem in that it has strengthened the alienating behaviour common to many physicians, that of talking at patients rather than with them. The legal doctrine of informed consent has become an overly bureaucratic, impersonal, legal document which fails to adequately consider the highly personal nature of the physician-patient professional relationship. Further, the malaise in the doctrine of informed consent not only has implications for the practice of medicine but also for the authenticity of the human person, since, from an ethical and moral theological perspective, consent (from the Latin consentire---to feel or sense with) touches the entirety of the human subject as a person endowed with freedom, rationality and feelings. Given the integrity of the human person as a combination of both intellect and affect, consent as an expression of the combined faculties of reason and feelings implies a far more significant human action than a verbal expression or a written word. It is essentially a dynamic process of ongoing decision making which precludes its being limited to a mere rational-cognitive perspective. It is the hypothesis of this thesis that if feelings are interpreted and included in the process of decision making in the way in which Bernard Lonergan suggests, we could not only rehabilitate the doctrine of informed consent to a patient-focussed experience but we might also transform it into an effective therapeutic tool that is capable of encouraging human authenticity and enhancing the physician-patient relationship. In attempting to provide a new framework for informed consent, this thesis attempts to reshape the process of discourse. Since the expression of the affective has cultural variations, it has implications not only for personal authenticity, but also for societal transformation. This thesis will be both an analytical argument delving into the structure of informed consent and an attempt at formulating a new foundation for consent which blends the theological with the medico-legal.
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Grant, Jennifer Tegan. "The Effect of Gambling on Religious and Spiritual Struggles." Bowling Green State University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1555085953188635.
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Coetzee, Pierre. "Uncovering spirituality as a means to prevent managerial blind spots." Thesis, Stellenbosch : University of Stellenbosch, 2008. http://hdl.handle.net/10019.1/811.
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Thesis (MBA (Business Management))--University of Stellenbosch, 2008.ENGLISH ABSTRACT: Managerial blind spots are business realities that impact the organisation and its employees adversely. Managers are susceptible to their prejudices and ignorance and are not aware that they are sometimes biased when making decisions. All humans have blind spots that impact their functioning. This paper describes the link between blind spots and a person’s conscious and unconscious behaviour. Blind spots are entrenched in the psyche and not easily dismissed. Cognitive dissonance, naïve realism, the introspection illusion and the unconscious role in non-rational behaviour argue strongly that it is not easy to eliminate blind spots. Though internal and cognitive processes are important in understanding the origin of blind spots, they also flourish in the environment. Factors that influence the formation of blind spots include managerial competence, fellow employees and information quality. There are numerous definitions of and approaches to spirituality. When considering the potential value of spirituality within a business context, specifically in relation to blind spots, it is necessary to define spirituality clearly. There is widespread consensus that spirituality is not a synonym for religion. Though there are numerous definitions for spirituality, it has been discovered there are common themes that can be distilled from all the definitions. The essence of spirituality can be described in six terms: love, authenticity, simplicity, silence, living in the present (now) and gratitude. Common spiritual themes include self-awareness, interconnectedness and wholeness. It is in these spiritual themes that managers could unlock the potential value to address managerial blind spots. Managers who are less self-aware are also more susceptible to blind spots. Through various spiritual practices, managers could grow in self-awareness and increase their mental health (e.g. mindfulness and meditation). Some spiritual practices focus on interconnectedness and wholeness which will increase the likelihood of eliminating prejudice and bias (e.g. practising loving-kindness). The leader who employs a spiritual approach to leadership will not only change himself, but will have a positive impact on fellow employees and the organisation. Various organisations where a spiritual approach has been implemented by the leadership have benefited and are considered success stories. The leader has a perfect opportunity to implement a spiritual approach to work, since it dovetails with the emerging paradigm and the future requirements of work. Seeing and implementing the opportunities offered by a spiritual approach, will not only help the leader to address his or her managerial blind spots, but will also benefit the leader, fellow workers, the organisation and society as a whole.
AFRIKAANSE OPSOMMING: Blinde kolle in die bestuurswêreld is ‘n realiteit wat die organisasie en sy werkers negatief beïnvloed. Bestuurders is bevooroordeeld en onkundig. Hulle besef nie altyd dat hulle besluite beïnvloed word deur hulle vooroordele nie. Alle mense het blinde kolle wat hulle funksionering beïnvloed. Hierdie studie beskryf die verband tussen blinde kolle en ‘n persoon se bewustelike en onbewustelike gedrag. Blinde kolle is deel van die psige en kan nie maklik mee weggedoen word nie. Kognitiewe dissonansie, naïewe realisme, die introspeksie illusie en die onbewuste se rol in irrasionele gedrag maak dit duidelik dat dit moeilik is om van blinde kolle ontslae te raak. Alhoewel interne en kognitiewe prosesse belangrik is vir die verstaan van die oorsprong van blinde kolle, is dit ook waar dat hulle in die onmiddellike omgewing floreer. Verskeie faktore beïnvloed die ontstaan van blinde kolle, soos ‘n bestuurder se vaardigheidsvlakke, medewerkers en die kwaliteit van inligting. Daar is verskeie definisies van en aanslagte tot spiritualiteit. Wanneer die moontlike waarde van spiritualiteit in ‘n besigheidskonteks oorweeg word, moet dit duidelik gedefinieer word. Daar is redelike konsensus dat spiritualiteit nie met godsdiens verwar moet word nie. Verder blyk dit duidelik dat, ten spyte van die vele definisies vir spiritualiteit, daar sekere temas keer op keer opduik. Die essensie van spiritualiteit kan in ses konsepte saamgevat word: liefde, egtheid, eenvoud, stilte, lewe in die hede (die nou) en dankbaarheid. Gemeenskaplike spirituele temas sluit self-bewuswording, interverbondenheid en heelheid in. Deur middel van hierdie spirituele temas kan bestuurders die moontlike waarde van spiritualiteit ontsluit om hulle blinde kolle aan te spreek. Bestuurders wat laer vlakke van self-bewuswording het, is meer geneig tot blinde kolle. Deur middel van verskeie spirituele praktyke kan bestuurders groei in hulle self-bewuswording en hulle geestesgesondheid (bv. deur meditasie) verbeter. Sommige spirituele praktyke fokus weer op interverbondenheid en heelheid wat vooroordele kan verminder. Die leier wat werk met ‘n spirituele aanslag benader, sal nie net homself verander nie, maar ook medewerkers en die organisasie as ‘n geheel. Verskeie organisasies waar leiers ‘n spirituele aanslag gevolg het, het daarby gebaat en kan as suksesverhale beskou word. Die leier het die beste geleentheid om werk met ‘n spirituele aanslag te benader, aangesien die ontluikende paradigma agslaan op spirituele waardes. Deur die geleenthede wat die spirituele aanslag bied aan te gryp, sal die leier nie alleen self daarby baat vind nie, maar ook medewerkers, die organisasie, en die samelewing in die algemeen.
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Atkinson, Andrew Ross. "A synthesis of the memetic, cognitive, and group selectionist approaches to religion." Thesis, University of Bristol, 2016. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683394.
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In brief, this work attempts to bridge a gap between theories which see religions as virulent memes or 'rogue cultural variants', the Cognitive Science of Religion, and the group-selectionists. As such, this is a synthesis of those fields with regard to their focus on religion. I begin by setting up a theory of Memetics - and, come to regard it as an incomplete evolutionary theory of [religious] culture, though valuable as a theory of transmission from which a phylogeny of religions might be drawn. A challenge to Memetics I credit to David Hull (in Aunger, 2000, pp51-52) is that a fuller understanding is needed of the mechanisms for cultural transmission. An account is needed for why human minds are particularly good at both picking up, and generating key religious concepts. Answers to this come from Cognitive Science or 'brain based' sciences which describe the neurological and cognitive con-elates of religious experience. The Cognitive Science of Religion sees religiosity as a by-product - an accident. I then proceed, drawing the reader into multi-level selection questions, by presenting D.S.Wilson's group-selectionist account of religion. His argument is that it is an evolutionary adaption. Respectively, either viral, accidental by-product, or adaptationist explanations of religion, there appears to be a conflict of interest. My aim is to bring together these theories and show that they overlap in important ways. I alter the group selectionist account to agree with most of its evidence, but not that belief in God has been selected for - rather that it's just incidental - and, I integrate viral transmission dynamics as a key ingredient of religion 's success. My original contributions to knowledge are as follows: to have merged three competing explanations of religion, and to have isolated which of those approaches explains the generation of God concepts insofar as such a concept has concomitant effects on behaviour - locating them within the proximate/ultimate distinction in philosophy of biology.
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Fearer, Stephanie A. "Examining the Role of Social Cognitive Constructs in Religion's Effect on Alcohol Use." Diss., Virginia Tech, 2004. http://hdl.handle.net/10919/11108.
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Previous research has shown that individuals who are more religious use alcohol less than those who are less religious. The purpose of the current study was to investigate the relationship between various dimensions of religion and alcohol use, including an examination of the potential mediating role of social cognitive constructs in that relationship. It was hypothesized that: 1) Individuals who were more religious would drink alcohol less often, consume fewer drinks per drinking day, and experience fewer alcohol-related problems than those who were less religious. 2) Individuals who utilized more self-regulatory strategies, had higher self-efficacy, had less positive and more negative expectancies of alcohol use, and had standards of more moderate alcohol use would report less frequent alcohol use, fewer drinks per drinking day, and fewer alcohol-related problems. 3) Individuals who reported greater religiosity would utilize drinking self-regulatory strategies more frequently, have higher self-efficacy for avoiding heavy alcohol use, have less positive and more negative outcome expectancies regarding alcohol use, and have standards of more moderate alcohol use. 4) The relationships between the dimensions of religiosity and the alcohol use indices would be mediated by the social cognitive constructs.
Three hundred and thirty-four college students completed a number of self-report questionnaires assessing alcohol use, religiosity dimensions, and social cognitive constructs. Results were consistent with, and expanded upon, previous research by demonstrating that various dimensions of religiosity were inversely related to, and also multivariate predictors of, the quantity and frequency of alcohol use and the experience of alcohol-related problems in a sample of college students. Findings further suggested that this relationship was completely mediated by several social cognitive constructs including self-efficacy, outcome expectancies, internal standards regarding alcohol use, and the use of self-regulatory strategies. Limitations of the study and suggestions for future research are discussed.Ph. D.
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Frejman, Axel. "Religious continuity through space : Four phases in the history of Labraunda." Thesis, Uppsala universitet, Antikens kultur och samhällsliv, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-175302.
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Labraunda has a long and manifold history. The sanctuary starts out small in the Archaic period, is the most important in Karia during the Hekatomnid dynasty, reverts to a more normal position during the Hellenistic time, and is finally converted into a Christian sanctuary in the Late Roman period. This study aims to investigate the spatial pattern of what the visitor could have been perceived as religiously important at the sanctuary, in four different phases. Plans of the architecture and theory about ritual activity have formed the basis for analysing religious importance. What this study has shown is that a movement of religiously important space can be observed at Labraunda. Moving away from the origins at the Split Rock, for a long period being concentrated to the Temple Terrace, and consequently moving out to the two churches built outside the temenos.
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Cuffari, Elena Clare. "Co-Speech Gesture in Communication and Cognition." Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/12145.
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xv, 256 p. : ill.This dissertation stages a reciprocal critique between traditional and marginal philosophical approaches to language on the one hand and interdisciplinary studies of speech-accompanying hand gestures on the other. Gesturing with the hands while speaking is a ubiquitous, cross-cultural human practice. Yet this practice is complex, varied, conventional, nonconventional, and above all under-theorized. In light of the theoretical and empirical treatments of language and gesture that I engage in, I argue that the hand gestures that spontaneously accompany speech are a part of language; more specifically, they are enactments of linguistic meaning. They are simultaneously (acts of) cognition and communication. Human communication and cognition are what they are in part because of this practice of gesturing. This argument has profound implications for philosophy, for gesture studies, and for interdisciplinary work to come. As further, strong proof of the pervasively embodied way that humans make meaning in language, reflection on gestural phenomena calls for a complete re-orientation in traditional analytic philosophy of language. Yet philosophical awareness of intersubjectivity and normativity as conditions of meaning achievement is well-deployed in elaborating and refining the minimal theoretical apparatus of present-day gesture studies. Triangulating between the most social, communicative philosophies of meaning and the most nuanced, reflective treatments of co-speech hand gesture, I articulate a new construal of language as embodied, world-embedded, intersubjectively normative, dynamic, multi-modal enacting of appropriative disclosure. Spontaneous co-speech gestures, while being indeed spontaneous, are nonetheless informed in various ways by conventions that they appropriate and deploy. Through this appropriation and deployment speakers enact, rather than represent, meaning, and they do so in various linguistic modalities. Seen thusly, gestures provide philosophers with a unique new perspective on the paradoxical determined-yet-free nature of all human meaning.
Committee in charge: Mark Johnson, Chairperson; Ted Toadvine, Member; Naomi Zack, Member; Eric Pederson, Outside Member
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Coliath, Andréia Aparecida de Melo. "Escolha do terapeuta associada à denominação religiosa." Pontifícia Universidade Católica de São Paulo, 2007. https://tede2.pucsp.br/handle/handle/15587.
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Previous issue date: 2007-05-29This study s objective is to discuss the meanings and therapeutic setting configuration for pentecostal evangelical clients whose choice for a psychologist is the condition of being from the same religion they are. To better understand this phenomenon, a qualitative research was made with a case study and analysed through the phenomenological perspective. The person whose case was used was a clinical patient, treated by the cognitive therapy, and the main condition to participate in this study was to be an active pentecostal evangelical. A direct interview was made about the reasons for this choice, and complemented by her therapeutic history. The analyses of the interview and patients history led us to reflect about the consequences of this choice in the therapeutic setting. This study demonstrated that the search for a psychologist from the patient s same religion is the patient s search to try to guarantee the same interpretation universe, and at the same time avoid questions about his or hers presumptions and beliefs, and also noted exaggerated fantasies related to the power given to the psychological professional. We were also able to see the unpreparedness of some psychologists to work this matter. This work conclusion´s points to the possible relation between Religion and Psychology in the clinical practice, always considering the necessary care and precautions
A partir da observação de que clientes evangélicos pentecostais tendem a procurar psicólogos da mesma religião, este estudo visa compreender os sentidos desta escolha e seus efeitos na configuração do setting terapêutico. Para chegar a uma possível compreensão deste fenômeno, realizou-se uma pesquisa qualitativa de cunho fenomenológico, valendo-se de conceitos e propostas da abordagem Cognitiva Comportamental. O caso escolhido para o estudo foi o de uma pessoa atendida em Terapia Cognitiva Comportamental e que teve como condição para escolha do psicólogo o fato dele pertencer e praticar a religião evangélica pentecostal. Foi realizada uma entrevista sobre as razões dessa escolha, complementada por um relato de seu processo terapêutico. A análise da entrevista, e o relato permitiram desenvolver uma reflexão sobre os efeitos dessa escolha na definição do setting terapêutico. O trabalho permitiu evidenciar que a busca por um psicólogo da mesma religião busca garantir um mesmo universo de interpretação, observando-se fantasias exacerbadas em relação ao poder atribuído ao trabalho do profissional. Aponta, também, para o despreparo dos psicólogos em lidar com estas questões. O trabalho demonstra que é possível o diálogo entre os campos de Psicologia e Religião na clínica, guardados os devidos cuidados e precauções
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Lewis, James R. "SPIRITUAL FITNESS AND RESILIENCE FORMATION THROUGH ARMY CHAPLAINS AND RELIGIOUS SUPPORT." Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1447863288.
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Gorc, Craig A. "An Investigation into the Usefulness of a Coaching Approach along the Engel Scale to Assist People on Their Faith Journey at Cedar Park Church." Thesis, Assemblies of God Theological Seminary, 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=13808042.
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The transmission of the gospel relies heavily on the continuous and faithful proclamation of the gospel and on the positive response of the hearers to enter a life-changing relationship with Jesus Christ. Preaching serves as a primary means by which the gospel of Jesus moves forward. While the bulk of gospel proclamation is one-way communication, the ultimate result focuses on moving the hearer to accept the gospel message. This could take place in large rallies, small gatherings, or in one-on-one conversations.
This project examines the possibility of increased receptivity to the gospel by connecting with a spiritual coach to assist a person on his or her journey to understanding and positively responding to the gospel. It also pursues the biblical precedent of incorporating questions into the spiritual seekers’ discovery process. This project sees the message of salvation as something the person must uncover, discover, understand, and then respond to. Coupling a spiritual seeker with a spiritual life coach can help guide the seeker to pursue and positively respond to Christ.
Four Christians and three non-Christians participated in six, one-on-one coaching sessions with me. The knowledge and awareness of their spiritual life was tracked and assessed. The goal was to test and measure how the coaching approach enabled the spiritual seeker to grow in understanding, accepting and advancing the gospel.
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Byrne, Natalie Elizabeth. "Parental cognitions, stress and coping in parents of children with developmental disabilities." Thesis, University of Birmingham, 2014. http://etheses.bham.ac.uk//id/eprint/4928/.
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The review examines the literature in relation to parental cognitions and their relationship to child behaviour in parents of children with intellectual disability. It is generally recognised that mental health difficulties are at least partly influenced and maintained by cognitive differences and style. A literature search was carried out to identify articles relevant to parental locus of control, self-efficacy and attributions of behaviours in people with intellectual disability. It is argued that there is a need to develop a multidimensional model of parental cognition to fully describe parental cognitions and their relations to child behaviour and parental mental health. Within the empirical paper, parental perceptions of their child’s genetic syndrome were explored using the Common Sense Model of Illness Representations (Leventhal et al., 1980). Associations between parental perceptions, coping behaviours, affect and mental health were explored. Participants completed the Illness Perceptions Questionnaire Revised for Genetic Syndromes, measures of positive and negative affect, anxiety and depression and coping behaviours. Findings provide preliminary support for the hypothesis that the Common Sense Model of Illness Representations can be applied to the caregivers of children with rare genetic syndromes. Findings suggest that illness representations may have important implications for coping strategies and caregiver wellbeing.
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Wardlaw, Terrance Randall. "Conceptualizing words for 'God' within the Pentateuch : a cognitive-semantic investigation in literary context." Thesis, University of Gloucestershire, 2006. http://eprints.glos.ac.uk/3158/.
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Haluszka, Adria R. "THE SACRED DOMAIN: A SEMIOTIC AND COGNITIVE ANALYSIS OF RELIGION AND MAGIC IN THE ANCIENT MEDITERRANEAN WORLD." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1281665999.
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Nielsen, Varg. "Varför och hur konstruerar människor transcendentala entiteter : Står sig den kognitionsvetenskapliga religionsforskningens förklaring i en kognitivt neurovetenskaplig kontext?" Thesis, Högskolan i Skövde, Institutionen för biovetenskap, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:his:diva-12589.
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Why is it that we humans have a tendency to construct transcendental entities? That is one of the big questions the scientific discipline Cognitive Science of Religion is trying to answer. In order to gain validation for the concepts used by this discipline neural correlates are needed. The aim of the present work is to investigate the concepts Hypersensitive Agency Detection Device ((H)ADD) and Theory of Mind (ToM) both in psychological, cognitive and neural aspects to see if those concepts are enough to explain the human tendencies to construct transcendental entities. This work is developed as philosophical a literature study and uses literature from the scientific disciplines of cognitive neuroscience, cognitive science of religion, cognitive science, neurotheology, psychology of religion and philosophy of religion. This means that the present work is interdisciplinary and stands on a bridge between the theoretical and empirical sciences. A word of caution: Regardless the findings this work presents, the explanatory value is limited as it is a theoretical study in an empirical scientific field. It is when the findings in this work are tested empirically that the findings sustainability are decided. What this work shows is that neural correlates for ToM already exist in the form of the Mirror Neuron-Theory (MNT), but it is problematic because it can not show how higher orders of representations are possible. No scientific data about neural correlates to (H)ADD has been found for this study, but here the amygdala may play a prominent role. Furthermore this work shows that (H)ADD and ToM is not enough to explain why humans have a tendency to construct transcendental entities. We are in need of peripheral cognitive mechanisms such as intuitive knowledge modules, ontological categories, teleological thinking, our drive to seek causal connections and our ability for pattern recognition.
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Sarg, Rachel. "Incertitudes et croyances : approche sociologique des phénomènes d'adhésions et de réadhésions religieuses en prison." Paris 7, 2014. http://www.theses.fr/2014PA070036.
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Cette thèse a pour objet l'analyse du sens de l'adhésion à des croyances et à des pratiques religieuses dans l'expérience carcérale des détenus. A partir d'une approche cognitive basée sur l'individualisme méthodologique, il s'agit d'examiner trois dimensions spécifiques et transversales de cet objet d'étude. D'une part, la pratique d'une religion dans un contexte aussi spécifique que la prison interroge le degré d'autonomie des individus évoluant dans un milieu contraignant. D'autre part, il s'agit de comprendre la dynamique des croyances à travers l'interaction entre l'offre religieuse et l'expérience carcérale. Enfin, il est question d'appréhender l'organisation et le vécu de la pluralité religieuse au niveau institutionnel et au niveau individuel. En s'appuyant sur des observations et des entretiens qualitatifs menés dans trois types d'établissements pénitentiaires, l'étude a été réalisée auprès de détenus, d'aumôniers et des personnels pénitentiaires. Elle met en lumière les processus sociologiques qui sous-tendent l'adhésion et la mobilisation des ressources religieuses en prison, en proposant une modélisation des rapports sociocognitifs des détenus. Cette approche considère le vécu carcéral comme une expérience des incertitudes à la fois cognitives et en finalités. Ainsi l'adhésion à des croyances religieuses, la fréquentation des aumôneries et la pratique religieuse constituent des ressources efficaces de réduction des expériences de l'incertitudeThis thesis aims at analyzing the meaning of adherence to religious beliefs and practices in prison inmates experience. Starting from a cognitive approach based on methodological individualism, we will examine three specific and transverse dimensions of this object of study. In the one hand, the practice of a religion in such a specific context as prison, questions the degree of autonomy of individuals evolving in a restricting environment. On the other hand, the aim is to understand the dynamics of beliefs through the interaction between the religious offer and the prison experience. Finally, we are to comprehend the organization and experience of religious pluralism at institutional and individual level. Based on observations and qualitative interviews conducted in three different types of prisons, the study was carried out with inmates, chaplains and prison staff. It highlights the sociological processes that underlie the adhesion to religious beliefs and the mobilization of religious resources in prison, by proposing a modelling of cognitive reports of detainees. This approach considers the prison experience as an experience of cognitive and instrumental uncertainties. Thus, adherence to religious beliefs, attendance to chaplaincies and religious practice are effective resources concerning the reduction of uncertainty experiences
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Page, Thomas Edward. "Social cognitions that normalise sexual harassment of women at work : the role of moral disengagement." Thesis, University of Kent, 2015. https://kar.kent.ac.uk/54047/.
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Sexual harassment against women represents aggressive behaviour that is often enacted instrumentally, in response to a threatened sense of masculinity and male identity (cf. Maass & Cadinu, 2006). To date, however, empirical and theoretical attention to the social-cognitive processes that regulate workplace harassment is scant. Drawing on Social Cognitive Theory (Bandura, 1986), the current thesis utilises the theoretical concept of moral disengagement in order to address this important gap in the literature. According to Bandura (1990, 1999), moral standards and self-sanctions (i.e., negative emotions of guilt or shame) can be selectively deactivated through various psychosocial mechanisms. The use of these moral disengagement strategies enables a person to violate their moral principles, and perpetrate injurious behaviour without incurring self-censure. This thesis investigates the general hypothesis that moral disengagement facilitates and perpetuates workplace sexual harassment. A new conceptual framework is presented, elucidating the self-regulatory role of moral disengagement mechanisms in sexual harassment perpetration at work. Eight empirical studies are reported in this thesis. Studies 1 to 3 present the development and preliminary validation of the Moral Disengagement in Sexual Harassment Scale (MDiSH); a self-report measure of moral disengagement in the context of hostile work environment harassment. These studies document the excellent psychometric properties of this new scale. The MDiSH exhibited positive correlations with sexual harassment myth acceptance, male gender identification, and hostile sexism. In Study 3, participants were exposed to a fictitious case of hostile work environment harassment. The MDiSH attenuated moral judgment, negative emotions (guilt, shame, and anger), sympathy, and endorsement of prosocial behavioural intentions (support for restitution) associated with the harassment case. Conversely, the MDiSH increased positive affect (happiness) about the harassment, endorsement of avoidant behavioural intentions, and attribution of blame to the female complainant. Using the amalgamated samples of Studies 1 and 2, the MDiSH was winnowed down to create a short form of the scale (MDiSH-S). The analyses reported in Chapter 3 attest to the strong psychometric properties of this measure. Study 4 explores the influence of social identification on the relationship between moral disengagement and judgments of hostile work environment harassment. U.S. participants were presented with a harassment case in which the perpetrators were described as being either in-group or out-group members. Moral disengagement (as measured using the MDiSH) neutralised judgments of the harassing behaviour. However, participants were not more inclined to justify and positively re-appraise harassment that was committed by in-group perpetrators. Study 5 reveals that moral disengagement leads people to make more favourable judgments about the perpetrators of hostile work environment harassment. The neutralising effects of moral disengagement on judgments of the harassing conduct were partially mediated by a positive evaluation of the harassers (but not social identification with them). The final three studies (Studies 6, 7, and 8) investigate the role of moral disengagement in accounting for men’s self-reported proclivity to commit quid pro quo harassment and hostile work environment harassment. These studies examine the causal pathway between moral disengagement and harassment proclivity, and the psychological mechanisms (emotions and moral judgment) that underlie this relationship. Taken together, the results suggest that moral disengagement mechanisms are important social cognitions that people use to deny, downplay, and justify workplace sexual harassment. The findings of this thesis also provide preliminary support for the notion that moral disengagement is a self-regulatory process in sexual harassment perpetration at work (cf. Page & Pina, 2015). The thesis concludes with a discussion of theoretical implications of the findings, methodological limitations, practical implications, and suggestions of future research avenues.