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The Varieties of Religious Experience
'By their fruits ye shall know them, not by their roots.'The Varieties of Religious Experience (1902) is William James's classic survey of religious belief in its most personal, and often its most heterodox, aspects.Asking questions such as how we define evil to ourselves, the difference between a healthy and a divided mind, the value of saintly behaviour, and what animates and characterizes the mental landscape of sudden conversion, James's masterpiece stands at a unique moment in the relationship between belief and culture.Faith in institutional religion and dogmatic theology was fading away, and the search for an authentic religion rooted in personality and subjectivity was a project conducted as an urgent necessity.With psychological insight, philosophical rigour, and a determination not to jump to the conclusion that in tracing religion's mental causes we necessarily diminish its truth or value, in the Varieties James wrote a truly foundational text for modern belief. Matthew Bradley's wide-ranging new edition examines the ideas that continue to fuel modern debates on atheism and faith.ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe.Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.
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Religious Experience in the Christian Life
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Varieties of Religious Experience : Centenary Essays
William James published his classic work on the psychology of religion, "The Varieties of Religious Experience", in 1902.To mark the centenary, leading contemporary scholars reflect on changes in our understanding of the questions James addressed.
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Museums and Interactive Virtual Learning
Museums and Interactive Virtual Learning provides informal educators with practical resources that will help them to build dynamic digital engagement experiences within their own cultural organizations. Presenting vignettes from experienced museum educators and end users, as well as scientific data and practical resources, the book highlights the mutual benefits that Interactive Virtual Learning (IVL) programs offer to the museum and those visiting from a distance.Chapters mirror the step-by-step process of developing reputable IVL programs and emphasize how important it is for cultural organizations to encourage cross-departmental collaboration, if they wish to ensure that their programs align with the overall goals of the organization.Providing a thorough overview of the technologies, budget, marketing and staff requirements, the authors offer a realistic depiction of the work involved in building content for digital engagement.Emphasizing the importance of assessing existing programming, the book shows how institutions can adapt content to fit a virtual format and create inclusive digital engagement opportunities that reach local, national, and international audiences. Museums and Interactive Virtual Learning is an essential guide for professionals who are tasked with interpreting the content of a cultural organization and building lasting digital engagement opportunities.It will be particularly useful to those looking to reach diverse audiences.
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What is a religious experience?
A religious experience is a deeply personal and profound encounter with the divine or spiritual realm. It can involve feelings of awe, connection, and transcendence, and often leads to a sense of inner peace, clarity, or transformation. Religious experiences can take many forms, such as visions, mystical encounters, or a strong sense of presence or connection with a higher power. These experiences are often seen as deeply meaningful and can have a lasting impact on an individual's beliefs, values, and sense of purpose.
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What is meant by a religious experience?
A religious experience refers to a personal encounter or interaction with the divine or spiritual realm. It is a deeply meaningful and often transformative event that can occur through prayer, meditation, worship, or other spiritual practices. Religious experiences can vary widely, from feelings of awe and connection to a higher power, to visions, mystical encounters, or a sense of profound inner peace and clarity. These experiences are often seen as deeply significant and can have a lasting impact on an individual's beliefs, values, and sense of purpose.
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What is the difference between faith experience and religious experience?
Faith experience refers to a personal, subjective feeling of belief and trust in something greater than oneself, often associated with a specific religious tradition. It is an individual's internal conviction and relationship with their faith. On the other hand, religious experience typically involves an encounter with the divine or sacred that is perceived as external to oneself, often through rituals, practices, or community gatherings within a specific religious context. While faith experience is more personal and internal, religious experience often involves external manifestations and communal aspects of worship and belief.
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How can consumption be understood as a religious experience?
Consumption can be understood as a religious experience in the sense that it often involves rituals, symbols, and a sense of transcendence. For many people, the act of consuming certain products or experiences can provide a sense of connection to something greater than themselves, whether it be a community, a brand, or a higher power. Additionally, the pursuit of material goods or experiences can become a form of worship or devotion, as individuals seek fulfillment and meaning through their consumption choices. Finally, the act of consuming can also create a sense of belonging and identity, similar to the way religious practices can provide a sense of belonging to a particular faith community.
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Learning to Teach Religious Education in the Secondary School : A Companion to School Experience
The third edition of Learning to Teach Religious Education in the Secondary School draws together insights from current educational theory and the best contemporary classroom teaching and learning, and suggests tasks, activities and further reading designed to enhance the quality of initial school experience for the student teacher.This third edition has all new content and contributors, which take account of recent developments in the subject. Key themes addressed include:the aims and place of religious education in the curriculum;recent policy developments;developing lesson plans and schemes of work; the role of language and talk in religious education;spirituality and spiritual development;assessment in religious education;religious education at both Key Stage 4 and at A Level;religion education in relation to moral education;the role of computers;inclusion;professional development. Learning to Teach Religious Education in the Secondary School is designed to provide student teachers with a comprehensive and accessible introduction to teaching religious education in the secondary school.
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The Nonconformist Revolution : Religious Dissent, Innovation and Rebellion
The Nonconformism Revolution explores the evolution of dissenting thought and how Nonconformity shaped the transformation of England from a rural to an urban, industrialised society.The foundations for the Industrial Revolution were in place from the late Middle Ages when the early development of manufacturing processes and changes in the structure of rural communities began to provide opportunities for economic and social advancement.Successive waves of Huguenot migrants and the influence of Northern European religious ideology also played an important role in this process. The Civil Wars provided a catalyst for the dissemination of new ideas and helped shape the emergence of a new English Protestantism and divergent dissident sects.The persecution which followed strengthened the Nonconformist cause, and for the early Quakers it intensified their unity and resilience, qualities which would prove to be invaluable for business.In the years following the Restoration, Nonconformist ideas fuelled enlightened thought creating an environment for enterprise but also a desire for more radical change.Reformers seized on the plight of a working poor alienated by innovation and frustrated by false promises.The vision which was at first the spark for innovation would ignite revolution.
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Phenomenology and Mysticism : The Verticality of Religious Experience
Exploring the first-person narratives of three figures from the Christian, Jewish, and Islamic mystical traditions—St.Teresa of Avila, Rabbi Dov Baer, and Ruzbihan Baqli—Anthony J.Steinbock provides a complete phenomenology of mysticism based in the Abrahamic religious traditions.He relates a broad range of religious experiences, or verticality, to philosophical problems of evidence, selfhood, and otherness.From this philosophical description of vertical experience, Steinbock develops a social and cultural critique in terms of idolatry—as pride, secularism, and fundamentalism—and suggests that contemporary understandings of human experience must come from a fuller, more open view of religious experience.
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Public Theology, Religious Diversity, and Interreligious Learning
This book describes the relationship of Christian Public Theology to other religions and their ways of contributing to the common good.It also promotes mutual learning processes in public education to strengthen the public role and responsibility of religions in pluralistic societies.This volume brings together not only public education and public theology, but also scholars from a variety of disciplines such as philosophy, cultural studies, and sociology, and from different parts of the world.By doing so, the book intends to widen the horizon and provide fresh impulses for public theology as well as the discourse on public religious education.
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Are religious people more intelligent than non-religious people?
Intelligence is a complex and multifaceted trait that cannot be solely determined by a person's religious beliefs. There is no conclusive evidence to suggest that religious people are inherently more intelligent than non-religious people, as intelligence is influenced by a variety of factors such as genetics, environment, education, and life experiences. It is important to recognize that individuals of all religious and non-religious backgrounds have the capacity for intelligence and critical thinking. Therefore, it is not accurate to make generalizations about the intelligence of religious versus non-religious individuals.
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Why do non-religious people not celebrate religious holidays?
Non-religious people may choose not to celebrate religious holidays because they do not adhere to the beliefs or practices associated with those holidays. They may not find personal significance or meaning in the religious aspects of the holidays and therefore do not feel compelled to participate. Additionally, some non-religious individuals may prefer to celebrate holidays that align more closely with their own values and beliefs.
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Can religious ultra-Orthodox be compared to religious extremists?
Religious ultra-Orthodox and religious extremists can share some similarities, such as a strict adherence to religious laws and traditions, and a resistance to modern secular influences. However, it is important to note that not all ultra-Orthodox individuals are extremists, and not all religious extremists are ultra-Orthodox. While some ultra-Orthodox groups may hold extreme views and engage in radical behavior, it is not accurate or fair to categorize all ultra-Orthodox individuals as extremists. It is important to approach each group or individual with an open mind and not make assumptions based on stereotypes.
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Are most religious people nicer than non-religious people?
It is not accurate to make a blanket statement about the behavior of most religious people compared to non-religious people. People's behavior is influenced by a variety of factors, including their individual personalities, upbringing, and personal beliefs. While some religious individuals may exhibit kindness and compassion as a result of their faith, there are also many non-religious individuals who demonstrate these qualities. It is important to recognize that kindness and compassion are not exclusive to any particular group and can be found in people of all backgrounds and beliefs.
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