Rozprawy doktorskie: „Religious experience”

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Studt, Eric Michael. "Emotions and Religious Experience". Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108076.

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Bowman, Marion Irene. "Vernacular religion and contemporary spirituality : studies in religious experience and expression". Thesis, University of South Wales, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285956.

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Runehov, Anne L. C. "Sacred or neural? : neuroscientific explanations of religious experience : a philosophical evaluation /". Uppsala : Uppsala universitet, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-4718.

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Franks, Davis C. E. S. "The evidential force of religious experience". Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.375890.

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Devenish, Anne P. "The lived experience of God and its evolution in children and adolescents". Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2006. https://ro.ecu.edu.au/theses/60.

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Children's and adolescents' spirituality is important, especially to those entrusted with their education. To effectively nurture children's spirituality, parents, teachers, and ministers would benefit in knowing how young people experience God, what they think about God and how they relate to God: in effect, their lived experience of God. Learning about these phenomena could help greatly in communicating with children and adolescents about God. This study aims to build on the work of those who have investigated elements of the spirituality of children and adolescents in a qualitative way.

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Rout, Paul Damien. "From religious experience to the reality of God : Bonaventure and the religious experience of St Francis of Assisi". Thesis, Heythrop College (University of London), 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321596.

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DeHoff, Susan L. "Distinguishing mystical religious experience from psychotic experience in the Presbyterian Church". Thesis, Boston University, 2012. https://hdl.handle.net/2144/23024.

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Thesis (Ph.D.)--Boston University
Historically, mystical experiences have been interpreted variously within psychology and theology. This dissertation explores theological and psychological interpretations of these experiences among professionals in the Presbyterian Church (U.S.A.), putting their interpretations in conversation with the theologies of John Calvin, North American Calvinist traditions, and a range of psychological theories. The purpose is to draw theoretical and practical constructs from this research to guide pastors and counselors in responding to persons who report intense religious experiences, such as hearing the voice of God and seeing a vision of Christ. Some psychologists interpret such experiences as pathological, some as psychologically beneficial. Calvinists, focusing on the intellectual dimension of religion, have traditionally been wary of mystical experience. A more thorough reading of Calvin's theology shows his affirmation of mystica unio . In 18th century colonial America, Jonathan Edwards also accepted mystical experiences, but subjected their authenticity and meaning to rational, religious scrutiny. To explore understandings of mystical religious experience in the current Presbyterian Church (U.S.A.), twenty structured interviews were conducted with pastors and pastoral counselors in the Boston Presbytery. Results show that sources common to theologically trained professionals can be useful in distinguishing mystical religious experience from psychotic episodes. Using Scripture, Presbyterian beliefs, personal experience, and awareness of cultural religious differences, 70% of participants distinguished experiences such as hearing God's voice and seeing visions of Christ from mental illness, and 90% distinguished experiences such as sensing God's inner presence during prayer from mental illness. Using the same sources, participants identified some experiences with religious language and symbols as symptoms of mental illness rather than mystical religious experience. Presbyterian pastors and counselors concurred that many religious experiences can be interpreted within Reformed theology. The study revealed the need for more thorough education of pastors and counselors in the psychology of religious experience and theological interpretations of such experiences.
2042-07-17

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Hauch, Sofie. "Reassessing religious experience in a scientific age : early approaches to religious pluralism". Thesis, University of Glasgow, 2013. http://theses.gla.ac.uk/4277/.

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In this thesis I am investigating the religious ideas of Ramakrishna, Vivekananda, H. P. Blavatsky and Annie Besant as examples of early approaches to religious pluralism. In this context, the term ‘religious pluralism’ refers to the belief that all religious traditions are paths to genuine religious ends. Thus, religions other than one’s own are considered to be of significance to people of all faiths and even to those who are not believers. I relate the appearance of these early notions of religious pluralism to the historical and ideological setting in which they were proposed, particularly the late nineteenth-century debate about science and religion in the West and its spheres of influence. I argue that theories of evolution, in addition to the emerging field of historical biblical criticism, presented a serious challenge to traditional understandings of religion. Together, these two strands of thought made a strong case for a purely materialistic worldview and for the further development of modern sciences on such a basis. In response to this crisis of religion, the four thinkers proposed religious teachings inspired by their own intense religious experience. They emphasised the experiential aspect of these teachings in order to claim an epistemic status of religious knowledge equal to that of scientific or empirical knowledge. In order to universalise this claim, they appealed to religious experience and religious knowledge originating in all faith traditions. In my assessment of these arguments I suggest that the two main thinkers, i.e. Ramakrishna and Blavatsky, may have been led towards pluralistic ideas of religion through their endorsement of the esoteric traditions of Tantrism and Hermeticism, respectively. Moreover, I trace the impact of the British colonial presence in India on the content, presentation and reception of the teachings of all four thinkers. I conclude that the teachings of Ramakrishna et al. represent early attempts to engage with the fact of religious plurality from a religious perspective. Thus, the four thinkers encouraged people to relate to the beliefs and practices of other faiths and to explore them in relation to their own life. These early efforts in interreligious understanding represented the initial steps towards our current debates about religious pluralism and interreligious dialogue.

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Bennett-Hunter, Guy Andrew. "Ineffability and religious experience : a philosophical study". Thesis, University of Cambridge, 2011. https://www.repository.cam.ac.uk/handle/1810/252237.

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The notion of ineffability (of that which is, in principle, resistant to conceptual formulation and therefore literal linguistic articulation) has been largely ignored by philosophers. The notion is clearly a central one in the Christian mystical tradition and in more recent apophatic theological developments. Mid-twentieth-century philosophical discussions of mysticism invoked the idea and a number of phenomenologists share a sense that the meaningful human world is answerable to some 'background' that is inarticulable and mysterious. But, despite this, the logical implications of the notion of ineffability for religious experience, language and practice have not been explicitly and systematically thought through. This thesis, restricted to a dual focus on twentieth-century and contemporary philosophy and on the Christian religion, attempts to address this neglect. After reviewing the philosophical, and some theological, literature on the notion of ineffability in religion, this thesis identifies a philosophical tension between the notions of 'ineffability' and 'answerability', between the idea that the ineffable is beyond conceptualization and that some kind of experience, language or practice connected with it is required if the notion is to be meaningfully invoked, let alone (as in a religious context) serve as the measure for the meaning of the human world. In this connexion, the meaning of the word 'God' is interpreted as a reference to the concept of ineffability. A recent philosophical defence of the concept is endorsed which, rooted in existential phenomenology and Heidegger's later philosophy, resolves this tension. The detail of theological attempts, by Paul Tillich and John Macquarrie, to accommodate this line of thought as directly inherited from the phenomenologists (especially Heidegger) is examined and criticized, as, eventually, is a more promising theological possibility represented by the neglected philosophy of Karl Jaspers. The rational status of existential phenomenology (its relation to discourse conditioned by the subject-object dichotomy) is examined more closely in the light of the latter criticism. It is concluded that phenomenology's specifically philosophical way of evoking the ineffable is necessarily that of a rationally-based dialectic. The final chapter points to spheres outside philosophy, aesthetic and ritual, which cultivate the experience of the ineffable without such dialectic. It offers an 'aesthetic account of ritual meaning' and concludes by showing how the Eucharistic rite can be philosophically understood as a vehicle for religious experience and expression - the evocation and invocation of the ineffable God.

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Wayland, Anda. "Religious experience of the destined human being". Master's thesis, University of Cape Town, 1995. http://hdl.handle.net/11427/17027.

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Bibliography: pages 749-755.
Six people fitting the above description of "destined human beings" were studied as far as possible from their own work, i.e. writings, paintings, music, speeches, letters, etc. They were studied on two levels, that of their own metier, and then how they retained that holistic quality which enabled them to remain in touch with a greater vision of life and humanity as a whole. They are Leonardo da Vinci, Rembrandt van Rijn, Johann Sebastian Bach, Winston Churchill, Albert Einstein, and, as an exception to some things which have been said, Pablo Picasso. It is hoped that this research demonstrates that these people understand humanity and its needs for religion, and that their experiences and interpretations thereof help humanity engage those needs sanely and fruitfully. In other words, they enrich religion as a quest. Different senses of identity, modes of engagement, models of reality, methods of expression are examined, all of which demonstrably fit into Cumpsty's Theory of Religion of Belonging. One of the case studies demonstrates what happens when the sense of belonging is impaired. The thesis takes a very broad view of what constitutes religious experience, but the expressions of the case studies can be considered as religion at its best, or most universal.

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Hoang, Linh. "Rebuilding religious experience Vietnamese refugees in America". Saarbrücken VDM Verlag Dr. Müller, 2007. http://d-nb.info/991427629/04.

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Newman, Deron Scott. "Philosophy as a religious experience in Plato". Thesis, University of Edinburgh, 2000. http://webex.lib.ed.ac.uk/asbtracts/newman01.pdf.

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Portugal, Agnaldo Cuoco. "Theism, Bayes's theorem and religious experience : an examination of Richard Swinburnes's religious epistemology". Thesis, King's College London (University of London), 2003. https://kclpure.kcl.ac.uk/portal/en/theses/theism-bayess-theorem-and-religious-experience--an-examination-of-richard-swinburness-religious-epistemology(f6ab0fd9-9277-41d7-9997-ecad803c54ae).html.

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Solomon, Evan 1968. "The cinematic experience and popular religion : understanding the religious implications of a cult film". Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22503.

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An examination of the Rocky Horror Picture Show illustrates the various ways in which the cinema is closely linked to religious experience. The audience participates in the narrative of the film on both conscious and unconscious levels in the same way as the ancients participated in their myths during ritual ceremonies. Moreover, the audience shifts its mode of cognition in order to appreciate as truth the fantastic events which occur both on and off the screen. Finally, I argue that cult films function as parable in dominant cultures and therefore as primary manifestations of the "counter-civil religion". In this way secular films have more profound religious implications than is at first apparent.

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Trippe, George E. "Active imagination and Christian religious experience: A study in relationship". Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 1999. https://ro.ecu.edu.au/theses/1263.

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The focus of this study is the relationship between Carl Jung's practice of active imagination and Christian religious experience. The research is qualitative, using the heuristic research method as developed by Clark Moustakas. The experience of active imagination is defined and the practice is explained. Consideration is given to its values and benefits. In the heuristic style, the research focusses on the active imagination work of the researcher and four research participants. The active imagination case material of the five participants is summarised and depictions of their material are included which identify the nature, essence, and meaning of their experiences. The broad spectrum of Christian religious experience is explored with particular attention to the contributions of James and Kelsey. The experience of discernment is highlighted and distinctions between "spiritual" and "religious" are considered. Jung's theories of religious experience are identified using the work of Chapman, and the differences and similarities between active imagination and Christian religious experience are examined.

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Fick, Carol Marie. "The psychology of religious experience, a qualitative approach". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0011/NQ27406.pdf.

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Strain, Alexander. "The importance of personal experience in religious education". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape3/PQDD_0034/MQ64197.pdf.

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Strain, Alexander. "The importance of personal experience in religious education /". Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30221.

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This study opens with an exploration of the philosophical theories of two recognized scholars in the field of religious education with a view to providing a basis or jumping-off-point from which to present what the author sees as a development of a more advanced and freeing procedure for the religious development of the young.
Thomas Groome proposes a Shared Praxis Approach to Christian religious education. He emphasizes the need for appropriation, by the student, of that which he calls the Christian Story.
Sam Keen's stance is then examined wherein he contends that the basic Christian Story might well be supplanted as a shaper of personal identity by a growing, developmental autobiography.
The third and closing section of the thesis allows the writer to expose a personal proposal towards a more effective approach to religious education for the young, and this for a lifetime. The new proposal focuses on an examination of each student's personal experience with that which we call God, experiences within the framework of the child's initial orientation and then, progressively taking into account other major religious orientations. (Abstract shortened by UMI.)

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Jager, Richard Paul. "Mysticism: Its relationship to religious experience and psychopathology". CSUSB ScholarWorks, 1990. https://scholarworks.lib.csusb.edu/etd-project/457.

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Benfey, Matthias Wilhelm. "Religious cinema as virtual religious experience : a theory of religious cinema applied to Werner Herzog's Herz aus Glas". Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=72087.

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The dissertation is an exercise in the application of the philosophical hermeneutics of Paul Ricoeur and the biblical hermeneutics of John Dominic Crossan to the aesthetics of religious cinema.
The thesis defines religious cinema as virtual religious experience; therefrom a theory of religious cinema is derived. This derivation depends on a discussion of the essential elements of the cinematic experience and permits the expansion of the category of religious cinema beyond its traditional frontier. Throughout the dissertation, a dialogue is maintained with general cinema theory on the one hand and religious cinema criticism on the other. The purpose of this dialogue is to increase credibility (in the former case) and to demonstrate originality (in the latter case).
Finally, extrapolating from a specific dialogue between Crossan and Ricoeur, a critical method is developed, then applied to Werner Herzog's Herz aus Glas, a transcription of which is included as an appendix.

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Borchardt, Frederick Francois. "Religious experience and schizophrenia in modern man : an experiential theoretical study". Thesis, Rhodes University, 1990. http://hdl.handle.net/10962/d1002061.

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In this study the psychological structures of two categories of religious and schizophrenic experience were examined from a phenomenological- existential perspective. Existing theories describe schizophrenia as an unfree, rigid experience with limited possibilities for selfhood. Some theorists believe, however, that some forms of schizophrenia can be seen as potential growth experiences which could facilitate existential renewal. These forms of schizophrenia are mystical, mythical or spiritual in nature. Religious experiences are, according to the literature, essentially renewal experiences facilitating existential growth and transformation through a particular system of thought and devotional relationship shared by a group of people. The Duquesne phenomenological- psychological method was used to analyse seven case studies, four of which involved schizophrenic experiences and three which involved religious conversion experiences. The general psychological structure which emerged through this analysis showed both schizophrenia and religious experience to have specific implications for the personal, social, material and mystical dimensions of being. The description of a specific psychological structure of experience which could optimally facilitate existential growth and transformation was attained by examining psychological structures where the subject's experience culminated in existential growth and transformation (such as religious experience and certain schizophrenIc experiences). As both these categories of experience displayed a strong mystical component, a psychological structure of experience which facilitates a transformative mystical experience was described. It can be concluded that an experience involving a mystical dimension could be transformative if the general psychological structure of the person displays (a) an openness towards reality as it presents itself (b) an experience of oneself as having a measure of existential freedom (c) a certain sense of security in one's own selfhood and (d) a social world which could understand, support and reflect inner experiences.

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Roy, Chaudhuri Arka. "Caste, religious conflict and economic development : the Indian experience". Thesis, University of British Columbia, 2015. http://hdl.handle.net/2429/54247.

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This thesis aims to understand the economic and political changes in India and how it affects different marginalized groups in India. It looks at the effects of mandated political representation of Scheduled Castes and Scheduled Tribes, the effect of British colonization on Hindu-Muslim conflict in post-Independent India and the evolution of economic conditions of Muslims in India in the past three decades. The first research chapter looks at the effect of political quotas for Scheduled Castes and Scheduled Tribes on households belonging to these groups. Scheduled Castes and Scheduled Tribes form some of the most disadvantaged groups in India. I exploit the policy rule mandating reservations for these groups to identify the effect of political representation of these groups. I find that for Scheduled Caste politicians effectively target narrow based public goods such as participation in workfare program to members of their own ethnic groups but do not do so for broad based public goods such as health, education and access to subsidized food grains. The second research chapter looks at the effect of British colonization on post-Independence religious conflict in India. British colonialism has often been blamed for the worsening of Hindu-Muslim relations. Comparing districts ruled by native kings with districts which were ruled directly by the British, I find no adverse effect of British colonialism. The third research chapter looks at the evolution of the economic conditions of Muslims in the last three decades-a period which has been characterized by rapid economic growth in India. I compare Muslims with non-Muslims in education, occupation choice, wages and consumption expenditure. I find that Muslims are worse off compared to non-Muslims and this relative deprivation gets more acute over time.
Arts, Faculty of
Vancouver School of Economics
Graduate

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23

Gath, Alexander David Hanson. "Varieties of pilgrimage experience : religious journeying in Central Kerala". Thesis, University of Edinburgh, 1998. http://hdl.handle.net/1842/15803.

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The thesis concerns pilgrimages undertaken by members of both Christian and Hindu communities in Central Kerala, especially in the Emakulam area. "Community pilgrimages" undertaken by Syrian Orthodox ("Jacobite") Christians are discussed in detail. These are shown to be occasions for expressing the identity and interests of Jacobites in the context of a long-running dispute which has divided Orthodox Christians in Kerala. For Jacobites, pilgrimage makes a statement about loyalty to their Patriarch and about rights of access to disputed sites. These occasions are distinguished from other pilgrimages, especially one to a famous Catholic site, which maintain broad, cross-community appeal. Parallel examples of Hindu pilgrimages of both types are described. In addition, the thesis emphasises the value of attending to experiential aspects of the pilgrimage journey. Descriptions of the pilgrimages, together with comments on the general character of experience for participants, are supplemented by personal accounts provided by individual pilgrims. A phenomenological approach is taken in order to understand the themes which emerge, in particular processes of learning and change undergone by participants.

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Jeffrey, Andrew V. "Some issues concerning the epistemic value of religious experience /". Thesis, Connect to this title online; UW restricted, 1994. http://hdl.handle.net/1773/5697.

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Smith, D. L. "What does religious education achieve? : an investigation into the effect of secondary school pupils' experience of religious education on their attitude to religion". Thesis, University of Wales Trinity Saint David, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683379.

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Palmer, Sally. "Close encounters of the religious kind? : identifying the religious components in the literature of the alien close encounter phenomenon". Thesis, University of Kent, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.342159.

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Hay, D. "The bearing of empirical studies of religious experience on education". Thesis, University of Nottingham, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.233099.

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Kwon, Sue Ja. "At the gate of forest multi-religious identity /". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Allies, Andre C. "Eliade's theory of religion and the African experience". Master's thesis, University of Cape Town, 2007. http://hdl.handle.net/11427/7800.

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Word processed copy.|Includes bibliographical references (leaves 82-87)
Mircea Eliade has made meaningful contributions to the academic debate in the field of religion and comparative religious studies. As much as he had scholastic opinion that would find synthesis with, support and defend his thought patterns and argument, so too he had, of almost equal proportions, those who would criticize his scholarship, accusing it of being, amongst others, biased and "revealing uncritical unverifiable generalizations". The scope of this essay is to enter that debate, with the intention to specifically focus on and unpack some of the most important concepts that underlie Eliade's thinking and deliberations, rather than focusing on the holistic theory of religion as purported by him. These concepts will be measured against the African Religious experience, to see if it finds resonance or stands in conflict with it. In the process, this study attempts to reveal some aspects of Eliade's theory of religion that could be saved to fit an African religious perspective. It also attempts to identify some aspects or conceptions of Eliade's theory that are lacking if read through an African lens. The focus in this study will specifically be on conceptions such as the hierophany, the sacred, symbolism, and myth, and how these interact and show themselves within the African context.

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Rodick, David W. "The Religious Dimension of Experience: Gabriel Marcel and American Philosophy". Thesis, Boston College, 2009. http://hdl.handle.net/2345/1181.

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Thesis advisor: David M. Rasmussen*
Thesis advisor: Oliva Blanchette
The French philosopher Gabriel Marcel (1889-1973) was deeply influenced by the classical tradition of American philosophy. Marcel's first essays focused upon the philosophy of Josiah Royce (1855-1916). Royce impressed Marcel due to his ability to engage in bold, imaginative construction and yet remain "faithful to the empirical tradition, which he deepened and enriched...." Marcel was also deeply influenced by William Ernest Hocking's (1873-1966) major work, The Meaning of God in Human Experience which, for Marcel, not only reaffirmed the religious dimension of human experience but also served as "an advance in the direction of that metaphysical realism toward which I resolutely tended." Lastly, Marcel conducted a sustained personal and philosophical relationship with Henry G. Bugbee Jr. (1915-1999) of the University of Montana. Marcel first met Bugbee at Harvard University while delivering the William James Lectures in 1961. Willard Van Orman Quine described Bugbee as "the ultimate exemplar of the examined life" and Calvin Schrag described him as "one of the more marginalized philosophers in America." Part I consists of a comprehensive examination of Marcel's philosophy, focusing upon the manner in which his thought exhibits a strong sense of "ontological continuity" - establishing a fundamental relationship between human being and the ontological. According to Marcel "Finite thought is continually attracted by a beyond, by Another, which eternally escapes it." Part I will be followed by three sections (Parts II-IV) devoted to the relationship between Marcel and the thought of Royce, Hocking, and Bugbee respectively. The relationship between Marcel and these philosophers is based largely upon their mutual critique of abstract thinking and a shared belief in the existence of a decisive connection between human being and Being. The thesis will conclude with Part V, entitled "The Religious Dimension of Experience," which depicts the manner in which a select cadre of American philosophers has been successful in drawing out the philosophical implications of Marcel's project. As Marcel indicated, "Perhaps the most important task on the plane of speculation is to deepen once again the notion of life itself in the light of the highest and most genuine religious thought."
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy

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Hostler, Heather R. "Exploring religious experience spiritual development during attempted sexual orientation change /". Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Shi, Fangfang. "Commoditised religious souvenirs and visitor experience at Chinese Buddhist sites". Thesis, Nottingham Trent University, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.485321.

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Commoditisation is a common phenomenon at most visitor attractions, and sacred sites are no exception: The merchandising opportunity is taken by many retailers to gain considerable economic benefit. For example, the annual sales of religious souvenirs' in Italy were estimated at US$255m. While most of the studies associated with commoditisation at sacred sites concentrate on the commercialisation process or its soqial and/or cultural impacts, little research has been done to investigate its influence from a visitor's perspective. In addition, compared with Christian sites in western countries, Buddhist sites in China have received much less academic attention. 'The aim of this study is to fill the above research gaps by investigating the role of commoditised religious souvenirs in visitor experience' at Chinese Buddhist sites. Specifically, it seeks to achieve the follOWing objectives: to find out the major factors considered by visitors in evaluating their experience at Chinese Buddhist sites, the importance of the availability of religious souvenirs in the overall visitor experience, visitors' attitudes toward commoditisation at these sacred places and the factors that account for these different attitudes. The field research was carried out at three Buddhist sites in China, the Historic Ensemble of the Potala Palace in Lhasa, Wutai Mountain in Shanxi Province and the Lianhua Temple in Liaoning Province, which were chosen as a result of a classification according to different levels of commoditisation. In-depth interviews and observation were used as data collection methods. Overseas visitors were excluded from the sample to eliminate the influence caused by cultural differences on visitors' evaluation. Four types of factors were identified to be considered by the respondents during their evaluation of their visit experience, i.e. those related to people, place, facilities and critical incidents. Among these factors, the availability of Jeligious souvenirs was not regarded as significant to their visit by most respondents. Their attitudes to commoditisation at the Chinese Buddhist sites varied -from aversion, tolerance, acceptance. and enjoyment to mixed feelings and differentiation. Their opinions were formed mostly with consideration of the purpose, location. ownership and sales practice of the souvenir trade. There was the possibility that their age, profession, life stage, religious background and level of Buddhist knowledge had spme influence on their views on commoditisation at the Chinese Buddhist sites.

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Lobont, F. "Religious experience and its modes in early Collingwood (1916-1929)". Thesis, Swansea University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.637941.

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The thesis attempts to unveil and explore Collingwood's constant (unorthodox) treatment of religion in general and Christian religion in particular throughout his entire oeuvre, with special emphasis on his early creative period. Within the complex and problematic issue of religion, special attention is paid to the religious experience as it is experienced in the act of worship and prayer. The development of Collingwood's treatment of religious faith is presented as convergent with the evolution of his metaphysics and philosophy of history. Moreover, several attempts are made, demonstrating that - granted that for Collingwood, religion proper includes a cognitive element - his constant mediation on religion could both explain and underlie a good part of the developments occurring in his philosophy. A special emphasis is also laid upon the emotional aspect of religious experience whose implicit rational content is associated with that of the rational emotions studied by the historian and the unconscious, or pre-reflective thought investigated by the metaphysician. This association is presented as a means of suggesting the self-consistency of Collingwood's attempt to vindicate the unity of the mind. The study draws extensively on a number of important unpublished manuscripts by the Oxford don and tries to analyse the influence of Kant and Hegel on his treatment of religion and to demonstrate the primacy he ascribed to practical reason. As for Collingwood's view on metaphysics, it is presented as more 'traditional' (in the Heideggerian sense) than it seems at first glance, by trying to unveil his implicit belief in the existence of perennial problems and the inspiring role played here by his meditation on religious experience and knowledge. Finally, the thesis tries to show that Collingwood's discussions on religion take place within a realist philosophical framework which prevented him both from becoming a naturalist and an atheist thinker.

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Fellowes, Diana Maeve. "The religious experience of people with enduring mental health problems". Thesis, University of Surrey, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.418085.

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Driver, Cory Thomas. "Personal Experience (Hi)Stories from Moroccan Mixed Ethno-Religious Communities". The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1312991523.

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Bell, Keisha. "Religious Coping and Experience of Body Satisfaction Among College Women". Thesis, University of North Texas, 2011. https://digital.library.unt.edu/ark:/67531/metadc84177/.

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This study examined whether religious coping moderated the effects of thin-ideal images on body satisfaction among college women. Religious (N = 178) participants met for a pre-test to complete religiosity measures. A week later, the participants reconvened and were assigned to one of two conditions: before (n = 83) or after (n = 95). Within each of these two groups, participants were randomly assigned to read a list of statements: positive religious statements, positive nonreligious statements, negative religious statements, positive body neutral religious statements, and neutral statements. Each participant was exposed to a task that included 10 images of thin-ideal models, read her list of statements, and completed the Body Dissatisfaction Scale of the EDI-3. The results revealed no significant main effect of placement, type of statement and no significant Placement X Statement Type interaction. However, when religious statements were collapsed and a subsequent 2 (Placement) X 3 (Statement type) analysis was conducted the results indicated a significant main effect for type of statement. Reading religious statements resulted in less body dissatisfaction than non-religious statements. There was no main effect for placement and no Placement X Statement Type interaction. Ethnic differences in religiosity were noted (all p’s <.05). Implications and future directions in research are discussed.

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37

Guevara, David. "A critical investigation of William Alston's epistemology of religious experience". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Andrejc, Gorazd. "From existential feelings to belief in God". Thesis, University of Exeter, 2012. http://hdl.handle.net/10871/10262.

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The question of the relation between religious experience and Christian belief in God is addressed in radically different ways within contemporary theology and philosophy of religion. In order to develop an answer which avoids the pitfalls of the ‘analytic perception model’ (Alston, Yandell, Swinburne) and the ‘overlinguistic’ model for interpreting Christian religious experience (Taylor, Lindbeck), this thesis offers an approach which combines a phenomenological study of feelings, conceptual investigation of Christian God-talk and ‘belief’-talk, as well as theological, sociological and anthropological perspectives. At the centre of the interpretation developed here is the phenomenological category ‘existential feelings’ which should be seen, it is suggested, as a theologically and philosophically central aspect of Christian religious experiencing. Using this contemporary concept, a novel reading of F. Schleiermacher’s concept of ‘feeling’ is proposed and several kinds of Christian experiencing interpreted (like the experiences of ‘awe’, ‘miracle of existence’, ‘wretchedness’, and ‘redeemed community’). By way of a philosophical understanding of Christian believing in God, this study offers a critical interpretation of the later Wittgenstein’s concept of ‘religious belief’, combining Wittgensteinian insights with Paul Tillich’s notion of ‘dynamic faith’ and arguing against Wittgensteinian ‘grammaticalist’ and ‘expressivist’ accounts. Christian beliefs about God are normally life-guiding but nevertheless dubitable. The nature of Christian God-talk is interpreted, again, by combining the later Wittgenstein’s insights into the grammatical and expressive roles of God-talk with Merleau-Ponty’s emphasis on linguistic innovation and Roman Jakobson’s perspective on the functions of language. Finally, the claim which connects phenomenological, conceptual and theological strands of this study is a recognition of a ‘religious belief-inviting pull’ of the relevant experience. Christian religious belief-formation and concept-formation can be seen as stemming from ‘extraordinary’ existential feelings, where the resulting beliefs about God are largely but not completely bound by traditional meanings.

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Laamanen, Carl. "The Address of the Soul: Phenomenology and the Religious Experience of Film". The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1554287220304112.

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Agnor, David W. "Christian and non-religious sociopaths compared self-concept, locus of control, guilt, and quality of religious experience /". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Baker, Joseph O. Bader Christopher David. "A quantitative investigation of normative and deviant religious experiences". Waco, Tex. : Baylor University, 2007. http://hdl.handle.net/2104/5041.

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Zackariasson, Ulf. "Forces by Which We Live : Religion and Religious Experience from the Perspective of a Pragmatic Philosophical Anthropology". Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-1906.

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This study argues that a pragmatic conception of religion would enable philosophers to make important contributions to our ability to handle concrete problems involving religion. The term 'philosophical anthropology', referring to different interpretative frameworks, which philosophers draw on to develop conceptions of human phenomena, is introduced. It is argued that the classical pragmatists embraced a philosophical anthropology significantly different from that embraced by most philosophers of religion; accordingly, pragmatism offers an alternative conception of religion. It is suggested that a conception of religion is superior to another if it makes more promising contributions to our ability to handle extra-philosophical problems of religion. A pragmatic philosophical anthropology urges us to view human practices as responses to shared experienced needs. Religious practices develop to resolve tensions in our views of life. The pictures of human flourishing they persent reconstruct our views of life, thereby allowing more significant interaction with the environment, and a more significant life. A modified version of reflective equilibrium is developed to show how we, on a pragmatic conception of religion, are able to supply resources for criticism and reform of religious practices, so the extra-philosophical problems of religion can be handled. Mainstream philosophy of religion attempts to offer such resources by presenting analogy-arguments from religious experience. Those arguments are, however, unconvincing. A comparison of the two conceptions of religion thus results in a recommendation to reconstruct philosophy of religion.

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Runehov, Anne L. C. "Sacred or neural? : The potential of neuroscience to explain religious experience /". Göttingen : Vandenhoeck & Ruprecht, 2007. http://www.gbv.de/dms/bs/toc/526941995.pdf.

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McCann, Daniel Bernard. "Possible selves : co-experience, orthopractic transformation, and late medieval religious literature". Thesis, Queen's University Belfast, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.534623.

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Heady, Emily Walker. "Conversion in crisis realism and religious experience in the Victorian novel /". [Bloomington, Ind.] : Indiana University, 2005. http://wwwlib.umi.com/dissertations/fullcit/3167276.

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Thesis (Ph.D.)--Indiana University, Dept. of English, 2005.
Title from PDF t.p. (viewed Dec. 3, 2008). Source: Dissertation Abstracts International, Volume: 66-03, Section: A, page: 1007. Chairperson: Patrick Brantlinger.

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Keener, Anne M. "The Reality of the Unseen". The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1404930395.

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Wu, Dongsheng Bailey. "Faith and experience an analysis of the place of experience in the religious epistemology of John Hick /". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Forester, Christopher. "Jung's psychoanalysis as a religious 'culture' : the unconscious, religious experience and the critical-correlational theology of Don S. Browning". Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285405.

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Burling, Hugh Dunstan. "Divine disclosures : religious experiences as evidence in theology". Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/288071.

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The first half of this thesis argues that scepticism about the evidential force of religious experiences is driven by concerns about the traditional practices used to discern between 'illusory' and 'genuine' experiences. As these practices require commitment to a particular tradition, we have no way of deciding which practice to trust. Furthermore, the tests the practices employ do not bear on whether the experiences are veridical; and they are too coarse-grained for theologians to use them to regulate religious beliefs or seek theological truth. The thesis argues that we should seek new ways of evaluating religious experiences, and beliefs based on them, which address the concerns. The fourth chapter develops a procedure in which parties to religious disagreements understand God to be a perfect being, and use shared moral beliefs from outside their religious tradition to assign probabilities to putative divine actions, including religious experiences. The likelihood the divine action occurred given those moral beliefs is the likelihood the religious experience was veridical, addressing the second concern. The procedure attends closely to different sources of doubt, so avoiding the coarse granularity traditional practices are charged with. The thesis thereby argues against a sceptical response to difficulties faced by religious experiential evidence by offering a non-sceptical alternative which is articulated in enough detail to show how these difficulties can be surmounted. The fifth chapter completes the description of the procedure and shows how it can be used to formalize disputes in philosophical theology concerning the evidential import of divine hiddenness and religious diversity. The sixth chapter defends the procedure's presumption that God is a perfect being by evaluating an Anselmian account of the reference of "God".

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Hoernig, Heidi. "Worship in the suburbs: the development experience of recent immigrant religious communities". Thesis, University of Waterloo, 2006. http://hdl.handle.net/10012/2903.

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Immigration is transforming large Canadian urban regions. Rapidly increasing religious diversity is one dimension of the dramatic, multicultural shift accompanying this sea-change. Over the past decade, many important questions have emerged concerning urban planning and management amidst ethnoracial diversity. The development of places of worship, key activity centres for many recent immigrant communities, intersects many of these questions. Land use conflict related to place of worship development has been a common feature of much of the empirical, urban literature.

This study explored the development experience of religious communities from five religions: Buddhism, Christianity, Hinduism, Islam and Sikhism, in three suburban communities of the Greater Toronto Area: Mississauga, Brampton and Markham. The key objectives of the study were to compare experiences across minority religious groups in order to explore development issues, to better understand relationships between religion, culture and land use, and to examine municipal planning implications of and responses to religious diversity.

The study findings show that most place of worship development experiences have been characterized by adaptation rather than conflict. The findings reveal involved and nuanced stories about the development process in which many recent immigrant, minority religious communities participate. As such, the study highlights the inter-woven complexities and challenges of establishing these significant religious, cultural and social institutions, difficulties that cannot be easily teased apart to isolate one or two problematic variables.

In this way, the study findings accord with the recent urban literature on difference which argues that urban experiences of difference are simultaneously produced by structuring processes of political-economy and socially constructed by multi-faceted, changing subjects (Bridge & Watson, 2003; Eade & Mele, 2002; Jacobs & Fincher, 1998; Low, 1996). Findings show that minority place of worship development is constrained by suburban form, land use planning policy and land economics. At the same time, these constraints are differentially mediated by the resources and strategies of religious communities. Religion and culture play a role in the needs and experiences of place of worship development, but high or unconventional needs are not necessarily tied to challenging development experiences.

The study recommendations build upon the current normative literature in the broader field of multicultural planning. I argue that the common prescriptions set forward by multicultural planning advocates, such as improved cultural knowledge and communication in policy development and implementation are not sufficient to address the challenges of urban planning and management amidst religious and ethnoracial diversity. The study findings suggest that proponents of multicultural planning need to approach the challenges of diversity strategically, to reconsider points, means and agents of intervention. Study recommendations call for a return to the role of the planning expert, to proactively address key land use planning issues such as transportation planning and land use conflict before problems occur. Such a move would concomitantly benefit all community residents, not only those belonging to religious communities. This is because two of the more challenging dimensions of place of worship development: transportation planning and neighbour relations, are issues common to suburban land use development, regardless of the religion, ethnicity or race of the participants. Recommendations also suggest that multicultural planning must be a collective project, requiring the involvement of many actors, including urban academics, immigrant communities and their advocates, political and community leadership as well as urban practitioners both inside and outside of the municipal planning department.

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