Literature, Technology and Magical Thinking, 1880–1920

Author(s):  
Pamela Thurschwell
Keyword(s):  
1991 ◽  
Vol 69 (7) ◽  
pp. 767 ◽  
Author(s):  
JOHN M. SPRINGER
Keyword(s):  

Author(s):  
Lloyd Whitesell

This chapter considers the deep-rooted association of glamour with magic powers. Glamour’s bestowal of mystique on objects, people, and emotions depends on a more fundamental goal of inspiring magical thinking, an aspect of glamour that seeks to preserve the experience of enchantment in a disenchanted world. The Hollywood phenomena of star worship and iconic representation are discussed as secular religious practices that have developed in response to the changing conditions of modernity. The chapter shows how three conventional symbols of divinity—haloes, crowns, and veils—contribute to the idolization of a star and find expression in film music according to its own sonic vocabulary.


2021 ◽  
Vol 54 (1) ◽  
pp. 95-109
Author(s):  
Henry Luiker

This is the second of two articles examining the pervasiveness of religious, primitive and magical thinking in the culture of group analysis. It commences with a brief outline of the standpoint from which I view supernatural ideas and the groups they animate. It then looks at the role Patrick de Maré’s writings appears to play in the culture of group analysis. It concludes with the sharp contrast between natural and supernatural approaches to understanding large group phenomena.


2010 ◽  
Vol 4 (1) ◽  
pp. 16-29 ◽  
Author(s):  
Danielle A. Einstein ◽  
Ross G. Menzies ◽  
Tamsen St Clare ◽  
Juliette Drobny ◽  
Fjola Dogg Helgadottir

AbstractData collected from clinical populations indicate that magical ideation (MI) may play a causal or a mediating role in the expression of obsessive compulsive symptoms. If this is the case then when targeted in treatment, symptoms of obsessive compulsive disorder (OCD) should be altered. Two individuals diagnosed with OCD received a trial treatment targeting magical thinking. The intervention consisted of a series of procedures designed to undermine superstitious/MI without targeting obsessions or compulsions. The procedures involved critical analysis of the following material: (1) a free astrology offer; (2) a horoscope prediction exercise; (3) a description of four different cultural explanations of the origin of fire; (4) an instructive guide for Tarot card readers; (5) a report of a UFO sighting; (6) a video-clip describing a cult festival; (7) a description of a ‘hoax’ channeler and (8) a superstition exercise. Measures of obsessive compulsive symptoms, superstition, MI and thought–action fusion were administered pre-treatment, post-treatment and at 3 months’ follow-up. According to the twofold criterion of Jacobson et al. (Behaviour Therapy 1984, 15, 336–352), following treatment the patients were identified as being recovered on measures of magical and superstitious thinking and on the Padua Inventory.


2015 ◽  
Vol 27 (4) ◽  
pp. 559-581 ◽  
Author(s):  
Jeremy J. Sierra ◽  
Michael R. Hyman ◽  
Byung-Kwan Lee ◽  
Taewon Suh

Purpose – The purpose of this paper is to advance the understanding of antecedents and consequences of superstitious beliefs. Design/methodology/approach – From survey data drawn from 206 South Korean and 218 US respondents, structural equation modeling is used to test the posited hypotheses. Findings – To extrinsic superstitious beliefs, both the South Korean and US models support the subjective happiness through self-esteem path and the anthropomorphism path; from these beliefs, both models support the horoscope importance path and the behavioral superstitious beliefs path. Only the US model supports the path from self-esteem to extrinsic superstitious beliefs, and only the South Korean model supports the path from intrinsic religiosity to extrinsic superstitious beliefs. Research limitations/implications – South Korean and US student data may limit generalizability. As effect sizes in this context are established, researchers have a benchmark for future quantitative superstition research. Practical implications – By further understanding antecedents and consequences of superstitious beliefs, marketers are in a better position to appeal to targeted customers. Anthropomorphism and intrinsic religiosity, not fully studied by marketing scholars, show promise as segmentation variables related to consumers’ attitudes and behaviors. Social implications – To avoid unethical practice, marketers must limit themselves to innocuous superstition cues. Originality/value – Leaning on experiential consumption theory and the “magical thinking” literature, this study augments the superstition literature by exploring carefully selected yet under-researched determinants and consequences of superstitious beliefs across eastern and western consumer groups.


2009 ◽  
Vol 59 (558) ◽  
pp. 64-64
Author(s):  
Helen Lester
Keyword(s):  

Sign in / Sign up

Export Citation Format

Share Document