The Psychology of ReligionClarendon Press, 1924 - 310 Seiten |
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accept action activity adolescence animal appeal attention attitude becomes belief body carried ceremonies certain character child Christian common complete conception concerned conversion dependence desire direct divine doubt effect element emotional evidence example existence experience expression fact faith feeling forces forms give given gods ground hand higher human ideas important individual influence instincts intellectual interest involves kind later less living magic man's material means mental merely method mind moral mystic nature normal object origin personality phenomena play possible practices prayer present primitive produce Professor psychology purely question reality reason recognized regarded relation religion religious consciousness result ritual says seems seen sense side social soul spiritual stages subconscious suggestion theory things thought tion true truth unconscious universe various whole worship
Beliebte Passagen
Seite 86 - Just when we are safest, there's a sunset-touch, A fancy from a flower-bell, some one's death, A chorus-ending from Euripides, And that's enough for fifty hopes and fears As old and new at once as nature's self, To rap and knock and enter in our soul...
Seite 22 - Disregarding the over-beliefs, and confining ourselves to what is common and generic, we have in the fact that the conscious person is continuous with a wider self through which saving experiences come...
Seite 139 - Before I formed thee in the belly I knew thee ; and before thou earnest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.
Seite 82 - ... it is the abode of everything that is latent and the reservoir of everything that passes unrecorded or unobserved. It contains, for example, such things as all our momentarily inactive memories, and it harbors the springs of all our obscurely motived passions, impulses, likes, dislikes, and prejudices. Our intuitions, hypotheses, fancies, superstitions, persuasions, convictions, and, in general, all our non-rational operations come from it.
Seite 184 - The plain truth is that to interpret religion one must in the end look at the immediate content of the religious consciousness.
Seite 67 - Let me now say only this, that truth is one species of good, and not, as is usually supposed, a category distinct from good, and co-ordinate with it. The true is the name of whatever proves itself to be good in the way of belief, and good, too, for definite, assignable reasons.
Seite 153 - A man did not choose his religion or frame it for himself ; it came to him as part of the general scheme of social obligations and ordinances laid upon him, as a matter of course, by his position in the family and in the nation.
Seite 83 - But just as our primary wide-awake consciousness throws open our senses to the touch of things material, so it is logically conceivable that if there be higher spiritual agencies that can directly touch us, the psychological condition of their doing so might be our possession of a subconscious region which alone should yield access to them. The hubbub of the waking life might close a door which in the dreamy Subliminal might remain ajar or open.
Seite 141 - ... affections need a strong will ; strong active powers need a strong intellect ; strong intellect needs strong sympathies, to keep life steady. If the balance exist, no one faculty can possibly be too strong — we only get the stronger all-round character. In the life of saints, technically so called, the spiritual faculties are strong, but what gives the impression of extravagance proves usually, on examination, to be a relative deficiency of intellect. Spiritual excitement takes pathological...
Seite 94 - ... every now and again by the excitement of a fight. On the other hand, he has what gradually becomes of greater and greater importance to him, and that is the portion of his life devoted to matters of a sacred or secret nature. As he grows older he takes an increasing share in these, until finally this side of his life occupies by far the greater part of his thoughts. The sacred ceremonies, which appear very trivial matters to the white man, are most serious matters to him.