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The purpose of this thesis is to make an unbiased presentation of the many facets of Byron's religious beliefs.

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The purpose of this study was to examine the relationship between critical thinking and religious schema as represented by religious orientation. Past research has included religious belief within the larger construct of paranormal belief, and demonstrated a correlation between high levels of paranormal belief and poor critical thinking skills. Studies in the psychology of religion suggested that a more complex religious measure based on religious orientation was necessary to understand these correlations. Additionally, schema theory offered a cognitive framework within which to experimentally test the cause of these correlations. This study found that primed religious schema did not account for the relationship between paranormal/religious belief and critical thinking skills. This study did find that poor critical thinking performance was predicted by higher levels of extrinsic religious orientation.

This project examined, by qualitative investigation, the actual content and mechanics of ghost beliefs in Britain today. Through questionnaire, personal interview, and email correspondence, the beliefs and experiences of 227 people were assessed, and considered against historical and international analogous material. The research began with some basic questions: who believes; what do they believe; how do they narrate their stories; and how do they understand this in the context of other beliefs? This research found a broad social spread of ghost belief. The circulation of ghost narratives takes place within social groups defined in part by their seriousness about the discussion. This does not preclude jokes, disagreements or the discrediting of specific events, so long as the discussion considers ghosts attentively and seriously. Informants brought a sophisticated range of influences to bear on narratives and their interpretation, including some scientific knowledge and understanding. Informants discussed a broad range of phenomena within a consideration of ‘ghosts’: there is no easy correlation of a narrator’s interpretation and the kind of manifestation being described. Some accounts were related as polished stories, but this did not impact directly on their belief content. The interrelationship between oral narrative and artistic representation highlights the shaping and exchange of stories to accommodate belief content. This ability to adjust between apparently different registers of discussion also illustrates how ghost beliefs fit the structures of other, more institutional, belief systems held by informants. A key finding, considering sociological discussions of secularisation and historiographical associations of heterodox beliefs with political radicalism, is that personal folk beliefs are slower developing and more conservative than institutional forms, which respond more quickly to socio-economic changes. Immediate institutional responses to changed conditions may not, therefore, correlate directly with a corresponding change in ghost belief.

<p>This dissertation challenges depictions of witchcraft as a sensational or disruptive phenomenon, presenting witch beliefs instead as organically woven into everyday community life, religious beliefs, and village culture. It argues that witch beliefs were adaptive, normal, and rational in regions that never suffered convulsive witch persecutions. Furthermore, this dissertation, the first to work systematically through Spanish secular court witch trials, upends scholars’ views about the dominance of the Spanish Inquisition in witchcraft prosecutions. Through a serial study of secular court records, this dissertation reveals that the local court of Navarra poached dozens of witch trials from the Spanish Inquisition, and independently prosecuted over one hundred accused witches over one hundred-and-fifty years. These overlooked local sources document witch beliefs in far greater detail than Inquisition records and allow the first reconstruction of village-level witch beliefs in Spain. Drawing from historical, anthropological, and literary methods, this dissertation employs a transdisciplinary approach to examine the reports from villagers, parish priests, and jurists, produced under the specific local and older accusatorial judicial procedure. Free of the Inquisitorial filter that has dominated previous studies of Spanish witchcraft, these sources reveal the way villagers—not Inquisitors—conceived of, created, feared, and survived in a world with witches and sorceresses.</p><p>Using these local sources, this dissertation illuminates the complex social webs of witchcraft accusations, the pathways of village gossip, and the inner logic of witch beliefs. It reveals the central role of Catholic performativity and the grave consequences of being marked as a mala cristiana, the importance of fama and kin ties, and reveals the rationality of the curious and pervasive presence of the common toad (Bufo bufo) in Navarra’s witch trials. By moving away from the prevalent focus given to the more spectacular witch panics and trials, this work demonstrates the value of local trial records. This dissertation argues that far from irrational or absurd, witchcraft beliefs in early modern Navarra were internally coherent and intellectually informed by an amalgamation of religious, social, and legal forces.</p> / Dissertation

The question of the relation between religious experience and Christian belief in God is addressed in radically different ways within contemporary theology and philosophy of religion. In order to develop an answer which avoids the pitfalls of the ‘analytic perception model’ (Alston, Yandell, Swinburne) and the ‘overlinguistic’ model for interpreting Christian religious experience (Taylor, Lindbeck), this thesis offers an approach which combines a phenomenological study of feelings, conceptual investigation of Christian God-talk and ‘belief’-talk, as well as theological, sociological and anthropological perspectives. At the centre of the interpretation developed here is the phenomenological category ‘existential feelings’ which should be seen, it is suggested, as a theologically and philosophically central aspect of Christian religious experiencing. Using this contemporary concept, a novel reading of F. Schleiermacher’s concept of ‘feeling’ is proposed and several kinds of Christian experiencing interpreted (like the experiences of ‘awe’, ‘miracle of existence’, ‘wretchedness’, and ‘redeemed community’). By way of a philosophical understanding of Christian believing in God, this study offers a critical interpretation of the later Wittgenstein’s concept of ‘religious belief’, combining Wittgensteinian insights with Paul Tillich’s notion of ‘dynamic faith’ and arguing against Wittgensteinian ‘grammaticalist’ and ‘expressivist’ accounts. Christian beliefs about God are normally life-guiding but nevertheless dubitable. The nature of Christian God-talk is interpreted, again, by combining the later Wittgenstein’s insights into the grammatical and expressive roles of God-talk with Merleau-Ponty’s emphasis on linguistic innovation and Roman Jakobson’s perspective on the functions of language. Finally, the claim which connects phenomenological, conceptual and theological strands of this study is a recognition of a ‘religious belief-inviting pull’ of the relevant experience. Christian religious belief-formation and concept-formation can be seen as stemming from ‘extraordinary’ existential feelings, where the resulting beliefs about God are largely but not completely bound by traditional meanings.

Belief in angels and their intervention in the material world is prevalent in the United States. Theoretically, the concept of folk religion offers an instructive lens into the popularity of these beliefs, which exist inside, outside, and across official religious doctrines, and are therefore able to transcend the boundaries of specific religious traditions by appealing to a diverse array of believers. Empirical analyses from a recent national survey support the application of the concept of folk religion, demonstrating that these beliefs are present in substantial proportions across disparate subgroups. Belief in angelic intervention is prevalent among conservative and "mainline" Protestants, Catholics, those with high levels of conventional religious practice, biblical literalists, and even those who strongly believe in "paranormal" phenomena such as Bigfoot and ESP. Belief in angels and claims of angelic protection provide compelling and flexible narratives, ready cognitive attributions, and emotional comfort. Consequently, these views have strong memetic appeal and are transposable into multifarious subcultures.

Because of the diversity of the society,the contents of the service and production provided by the public department (Government) and the private department (Business) can not fit the present and future needs. Based on the failures of the functions of the society and the government,NPO or NGO is flourishing to make up for the insufficiency of the two departments. There is a vigorous development of NPOs in Taiwan since 921 earthquake,and the numbers of NPOs rise steeply.As to NPOs,it is very critical to understand the donation willingness of the donators on the situation of limited society resources and private donations. The goals of the research are to discuss the donation willingness of the donators of the NPOs including the personalities, motives, religious beliefs of the donators,the fame of NPOs,the extent of expositions of information and the usage of the donation.And then probe the causes of the donation willingness of the donators. The goals of the rsearch are as following: 1.To probe the recognition of the NPOs managers,volunteers and donators to influence the donation willingness of the donators in Kaohsiung district. 2.To analyze the factors that influence the donators of the NPOs in Kaohsiung district. 3.To provide the suggestions to the managers of the NPOs in Kaohsiung district.

Thesis (M.A. (Clinical Psychology)) -- University of Limpopo, 2022 / The study sought to explore the sequel of bereavement on parentally bereaved students at the University of Limpopo. The study was qualitative in nature. Ten bereaved students (4 Males & 6 Females) were purposefully sampled and interviewed. Data were collected using semi-structured interviews and analysed using a reflexive thematic data analysis method. The major themes that emerged from the data were isolated and outlined. The results showed that post-parental bereavement, students experienced and expressed their loss distinctly. Notably, their grief was expressed both emotionally, cognitively, behaviourally, physically and spiritually. In spite of the grief having been experienced and expressed diversely, the findings revealed that factors such as - a) circumstances surrounding the death of a parent, b) religious beliefs and cultural practices, c) meanings attached to the death, and, d) lack of support post-bereavement, all influenced participating students’ grief trajectory. On the one hand, the results highlighted that students relied on diverse strategies (e.g., bereavement rituals, counselling services) which helped in their processing and coping with the death of a parent. In particular, psychological counselling was found to be beneficial, although it was associated with mental health stigma. The study findings therefore suggest that parental bereavement can result in the experience of grief, which is an emotionally painful experience that can be complicated secondary to a myriad of factors. A complicated grief experience could lead to academic underachievement in the student population. This therefore suggests that complicated bereavement needs to be treated as earliest as possible in order to avert its interference with the academic work of affected students. It is recommended further that higher institutions of learning need to invest more efforts to educate students on bereavement and its potential impact on their studies. Additionally, efforts should be directed at addressing the stigma of mental illness on-campus so as to help improve the user friendliness of on campus student psychological counselling services. The study is concluded by, amongst others, recommending that future research needs to look closely into university students’ meaning making process in bereavement.