جستجوی مقالات مرتبط با کلیدواژه « Psychology of Religion » در نشریات گروه « فلسفه و کلام »

This paper attempts a philosophical and critical appraisal of "Islamic Psychology". The claim of the article is that the so-called Islamic psychology in Iran is too comprehensive, ambiguous, and blended. The paper aims to distinguish relatively separate areas under it. Some people infer a kind of religious science from this title and call it "Islamic psychology" in the same sense as "Islamic economics". In the article, this perception of Islamic psychology is criticized. Others have a different understanding of this concept and consider the psychological study of Islam, which can be better included under the "psychology of religion" and called the "psychology of Islam". In the article, some suggestions for work in this field are presented. Another group also refers to the technological aspect of Islamic psychology, and considers it as a kind of religious psychology. This article introduces five different meanings of "Islamic psychology". Failure to pay attention to these distinctions is among the main causes of ambiguities in Islamic psychology.

Based on his psychoanalytic principles, Freud provided an analysis of the origin and function of religion that influenced a wide range of twentieth-century thinkers. These influences often played a negative role, so most religious people either rejected Freud's analysis or viewed it with skepticism. Plantinga is one of the thinkers who adopt a relatively special view to Freud's analysis. In this article, we first briefly describe Freud's analysis of the origin and function of religion. We then present Plantinga's view on Freud's analysis, and finally show what role Plantinga's attention to Freud plays in the formation of Plantinga's religious epistemology. That is, one of Plantinga's main motives in discussing the theory of the fundamentality of belief in God, sensus divinitatis, and the theory of warranted belief is to avoid facing the doubt raised by Freud. However, a study of Plantinga's religious epistemology shows that his solution is not adequate, and that Freud's doubt cannot be answered through the way Plantinga has adopted.

Al-Ghazali was one of the Islamic scholars who was concerned to revival of religious teachings. In Ihya’ ‘Ulum al-Din، he tried to provide a pattern in this regard for the believers of his time. In this article، authors Attempt to discuss effects of religiosity with emphasis on psychological views of al-Ghazali. For this purpose، al-Ghazali’s ideas which has been expressed in four parts of Ihya’ ‘ulum al-din as ‘Ibadiyyat، ‘Adat، Munjiyat and Muhlikat has been debated under the titles of epistemic، spiritual، emotional، moral and social effects of religiosity. Knowleldge based religiosity، depends on the answers to existential and Interpretative questions. For Believers، Saviors of religion (Munjiyat)، In addition to the elimination of evils (Muhlikat)، help to create positive emotional feelings. Ethics has a crucial role in religiosity. Believers in their lives، must try to acquire moral virtues and avoid moral vices. In al-Ghazali’s thoughts، religion provides happiness for believers both in this world and in hereafter.

This study deals with the issue of psychology of religious experience with the aim of explaining the nature of psychological analysis put forth by psychologists about religious experience. Our methodology consists of giving a descriptive, analytic and critical account [of the subject under discussion] and analyzing its content on the basis of library research. The main questions addressed include biological foundations of religious experience, prerequisites and psychological conditions for religious experience, impact of psychotropic drugs on religious experience and psychological criteria for distinguishing true experience from false one.Based on empirical evidence and the theories presented by Muslim philosophers the author concludes that religious experience cannot be altogether reduced to biological factors. Psychological conditions such self-purity, vigilance and theoretical and practical asceticism are influential in the emergence and deepening of religious experience. The theories of William James and Sunden that attribute [religious experience] to the activities of the left side of brain are among the psychological explanations of religious experience. Psychotropic drugs do not bring about religious experiences. If there is any clinical disorder symptom of hallucinating [with a person] it can only show a psychological disease.