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Alexander Darius Ornella

Philadelphia: Temple University Press, 2017. isbn : 978-1-4399-1280-5. Paperback. $34.95 / £27.99. The aim of Daniel A. Grano’s book, The Eternal Present of Sport , is bold and ambitious. He sets out to move away from common approaches to understanding the sport-religion relationship that

Terry Rey

© Koninklijke Brill NV, Leiden, 2006 Religion and Human Rights, 1:229–248. Catholicism and Human Rights in Haiti: Past, Present, and Future Terry Rey* Abstract This article surveys the relationship between Catholicism and human rights during four periods of Haitian history: (1) the colonial era

Katie Givens Kime and John R. Snarey

explained by neural substrates alone. Some forms of present-day reductionism are essentially the same as in James’s day. A review of contemporary neuropsychiatric literature, for example, documents that physiologic brain states associated with temporal lobe epilepsy continue to be advanced in the medical

Ross W. May and Frank D. Fincham

(in memory) than features that are not as closely associated (Cantor & Mischel, 1979). Activation of a God prototype in a memory task would make it difficult for individuals to distinguish between central features of God presented during an initial acquisition phase and other central features of God

Caroline Rigo and Vassilis Saroglou

into contemporary religious peoples’ sexual lives, in particular in modern secularized contexts? There has been substantial psychological research investigating the links between religion and sexuality (see below). The present study aims to advance our knowledge in this domain in three ways. First, it

Nima Ghorbani, P. J. Watson, Hamid Reza Gharibi and Zhuo Job Chen

partial mediator of relationships observed for Islamic beliefs, Muslim attitudes, and Religious Orientations (Ghorbani et al., 2013, 2014a, 2014b). MER and Religious Orientations In summary, the 3- I Model of Muslim Religious Spirituality may present a useful heuristic framework for understanding MER

Lucas A. Keefer and Faith L. Brown

face of a chaotic universe. Later work in psychoanalysis extrapolated on this view; for example, Rizzuto (1974) found that clients’ conceptions of God often expressed the same thematic issues that were present in childhood parental relationships. These psychoanalytic observations have largely been

Peter J. Verhagen and Agneta Schreurs

and to bring about change of attitude among mental health professionals is of course presenting new models which have the potency to offer new perspectives on diagnostic and therapeutic questions in clinical practice. It would be of special interest when such models offer the possibility to integrate