The Psychology of Religious ExperienceHoughton Mifflin, 1910 - 427 pages |
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Common terms and phrases
action activity adolescence animal appear attained attention attitude become ceremonials character child Christian church classes conception coöperation customs divine doctrines E. A. Ross E. B. Tylor elaborate emotional ence Ernest Crawley ethical expression fact factors faith feeling forms functional psychology habits human ideals ideas ideational impulses individual influence instinct intellectual interests involved Irving King J. G. Frazer Kafir magic means ment mental methods mind modern moral movement myths nation nature ness one's organization persons phenomena possess practical prayer Professor prophets Psychology of Religion R. R. Marett race reactions reference regarded relation religious consciousness religious experience revival ritual sacrifice savage scientific sciousness sense sexual social consciousness society Spencer and Gillen spirit stage Starbuck symbols taboo tendency things tion tive totem various vital W. H. R. Rivers W. I. Thomas worship Yahweh
Popular passages
Page 343 - But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the LORD came upon him.
Page 340 - And the high places of Isaac shall be desolate, And the sanctuaries of Israel shall be laid waste ; And I will rise against the house of Jeroboam with the sword.
Page 97 - It is a thin unsubstantial human image, in its nature a sort of vapour, film, or shadow ; the cause of life and thought in the individual it animates; independently possessing the personal...
Page 283 - I cannot but think that the most important step forward that has occurred in psychology since I have been a student of that science...
Page 230 - I had no idea whatever what the problem of life was. To live with all my might seemed to me easy ; to learn where there was so much to learn seemed pleasant and almost of course ; to lend a hand, if one had a chance, natural ; and if one did this, why, he enjoyed life because he could not help it, and without proving to himself that he ought to enjoy it.
Page 229 - I observe, with profound regret, the religious struggles which come into many biographies, as if almost essential to the formation of the hero. I ought to speak of these, to say that any man has an advantage, not to be estimated, who is born, as I was, into a family where the religion is simple and rational; who is trained in the theory of such a religion, so that he never knows, for an hour, what these religious or irreligious struggles are. I always knew God loved me, and I was always grateful...
Page 306 - The truth of the matter can be put," says Leuba, "in this way: God is not known, he is not understood: he is used — sometimes as meat-purveyor, sometimes as moral support, sometimes as friend, sometimes as an object of love. If he proves himself useful, the religious consciousness asks for no more than that. Does God really exist? How does he exist? What is he? are so many irrelevant questions. Not God, but life, more life, a larger, richer, more satisfying life is, in the last analysis, the end...
Page 351 - Sports — hunting, angling, athletic games, and the like — afford an exercise for dexterity and for the emulative ferocity and astuteness characteristic of predatory life. So long as the individual is but slightly gifted with reflection or with a sense of the ulterior trend of his...
Page 388 - ... thought but feeling, favoring the growth of a sense of common humanity, of moral unity, between nations, races and classes. Among members of a communicating whole feeling may not always be friendly, but it must be, in a sense, sympathetic, involving some consciousness of the other's point of view. Even the animosities of modern nations are of a human and imaginative sort, not the blind animal hostility of a more primitive age.
Page 329 - ... of mind that accompanies the abiding and equable maintenance of socialized interests as central springs of action. To one in whom these interests live (and they live to some extent in every individual not completely pathological) their exercise brings happiness because it fulfills his life. To those in whom it is the supreme interest it brings supreme or final happiness. It is not preferred because it is the greater happiness, but in being preferred as expressing the only kind of self which the...