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Animism is used in anthropology of religion as a term for the belief system of many Indigenous peoples [8] in contrast to the relatively more recent development of organized religions. [9] Animism is a metaphysical belief which focuses on the supernatural universe: specifically, on the concept of the immaterial soul. [10]
Psychopathological model: religions are founded during a period of severe stress in the life of the founder. The founder suffers from psychological problems, which they resolve through the founding of the religion. (The development of the religion is for them a form of self-therapy, or self-medication.)
Religious tradition founded Life of founder Shaykh Ahmad al-Ahsá'í [34] [35] Shaykhism, precursor of Bábism [36] [37] 1753–1826 Ram Mohan Roy: Brahmo Samaj: 1772–1833 Swaminarayan: Swaminarayan Sampraday: 1781–1830 Auguste Comte: Religion of Humanity: 1798–1857 Nakayama Miki: Tenrikyo: 1798–1887 Ignaz von Döllinger: Old Catholic ...
The history of anthropology of religion is a history of striving to understand how other people view and navigate the world. This history involves deciding what religion is, what it does, and how it functions. [2] Today, one of the main concerns of anthropologists of religion is defining religion, which is a theoretical undertaking in and of ...
Examples of Upper Paleolithic remains that some associate with religious beliefs include the lion man, the Venus figurines, and the elaborate ritual burial from Sungir. [citation needed] In the 19th century, researchers proposed various theories regarding the origin of religion, challenging earlier claims of a Christianity-like urreligion.
Huna (Hawaiian for "secret") is the word adopted by the New Age author Max Freedom Long (1890–1971) in 1936 to describe his theory of metaphysics.Long cited what he believed to be the spiritual practices of the ancient Hawaiian kahunas (priests) as inspiration; however, contemporary scholars consider the system to be his invention designed through a mixture of a variety of spiritual ...
The deification of natural forces in Greek religion reflects the deep connection between humans and the environment, where natural phenomena were seen as manifestations of divine power that needed to be respected and honored through ritual practices. Sun god Helios in Altes Museum, an example of Heliolatry
either that religion evolved due to natural selection and has selective advantage; or that religion is an evolutionary byproduct of other mental adaptations. Stephen Jay Gould, for example, saw religion as an exaptation or a spandrel, in other words: religion evolved as byproduct of psychological mechanisms that evolved for other reasons.