These studies are classified within four main areas. The first area concerns what is known exploring psychology and christian faith pdf the practice of prayer from empirical surveys and demonstrates that a much higher proportion of people pray privately than attend public places of worship. The second area concerns what is known about changing patterns of prayer during childhood and adolescence and argues that these changes need to be interpreted within the context of both developmental and social psychology. It is concluded that, while such studies may demonstrate the beneficial nature of prayer, they cannot demonstrate the causal efficacy of prayer.
It is concluded that such studies currently provide contradictory evidence. Check if you have access through your login credentials or your institution. The Revd Professor LESLIE J. FRANCIS holds qualifications in theology, education and psychology from the Universities of Cambridge, London, Nottingham and Oxford. He is an ordained priest in the Anglican church. James Professor of Pastoral Theology at Trinity College, Carmarthen and University of Wales, Lampeter, specializing in the psychology of religion and empirical research methods. EVANS holds qualifications in theology and education from the Memorial Theological College, Open University and University of Wales, Cardiff.
He is an ordained minister with the Union of Welsh Independents. Currently he is Senior Lecturer in Theology and Religious Studies, Trinity College, Carmarthen, specializing in church history and Christianity and the arts. 1995 Published by Elsevier Ltd. Climate change raises many questions with strong moral and ethical dimensions that are important to address in climate-policy formation and international negotiations. Particularly in the United States, the public discussion of these dimensions is strongly influenced by religious groups and leaders. Over the past few years, many religious groups have taken positions on climate change, highlighting its ethical dimensions. This paper aims to explore these ethical dimensions in the US public debate in relation to public support for climate policies.
It analyzes in particular the Christian voices in the US public debate on climate change by typifying the various discourses. The different narratives address fundamental ethical questions, dealing with stewardship and social justice, and they provide proxies for public perception of climate change in the US. Religious framings of climate change resonate with the electorates of both progressive and conservative politicians and could serve as bridging devices for bipartisan climate-policy initiatives. Western Psychology as providing complementary practices for Buddhists. Buddhism in terms of psychology is necessarily a modern invention. European psychology and psychiatry with Buddhist theory and practice.
The presentation and exploration of parts of Buddhist teachings as a Psychology and psychological method for analyzing and modifying human experience. Buddha containing much psychological material. According to the Buddha while initially unreliable, one’s mind can be trained, calmed and cultivated so as to make introspection a refined and reliable method. This methodology is the foundation for the personal insight into the nature of the mind the Buddha is said to have achieved. While introspection is a key aspect of the Buddhist method, observation of a person’s behavior is also important.
The contact between these bases leads to a perceptual event as explained in Buddhist texts: “when the eye that is internal is intact and external visible forms come within its range, and when there is an appropriate act of attention on the part of the mind, there is the emergence of perceptual consciousness. Therefore, perception for the Buddhists is not just based on the senses, but also on our desires, interests and concepts and hence it is in a way unrealistic and misleading. False belief and attachment to an abiding ego-entity is at the root of most negative emotions. The notion of an “empty self” posits that there is no “CEO of the mind,” but rather something like committees constantly vying for power. In this view, the “self” is not a stable, enduring entity in control, but rather a mirage of the mind—not actually real, but merely seemingly so. So the Buddhist model of the self may turn out to fit the data far better than the notions that have dominated Psychological thinking for the last century. Nama refers to the non-physical elements and rupa to the physical components.
According to Padmasiri de Silva, “The mental and physical constitutents form one complex, and there is a mutual dependency of the mind on the body and of the body on the mind. Kama tanha – craving for sensory gratification, sex, novel stimuli, and pleasure. Bhava tanha – craving for survival or continued existence, also includes hunger and sleep as well as desire for power, wealth and fame. These are opposed by three wholesome roots: liberality, kindness and wisdom. The Buddha also makes a distinction between worldly and unworldly or spiritual feelings, seeing spiritual feelings as superior. The Buddhist theory of emotions also highlights the ethical and spiritual importance of positive emotions such as compassion and friendliness as antidotes for negative emotions and as vehicles for self development.