Transpersonal psychology’s role in scientifically reinterpreting and reapplying insights from religious traditions: Comment on Wolfe’s (2016) “Common sense Scientology”.

This article explores the often neglected impact on the American political system of Scottish Common Sense Realism and an Augustinian anthropology drawn from both this Scottish philosophy and the American culture's Puritan/Presbyterian roots. Such insights help us better understand the dynamics of the American system and its possible contribution as a paradigm or model for democratization in the communist world Significant differences between America and the communist world with respect to their distinct intellectual and cultural histories seem to preclude the applicability of the American system to post-communist nations in Eastern Europe and the former Soviet Union, Yet theological convergences among the prevailing religious traditions of these nations and America suggest that the Augustinian anthropological realism of the American system may have relevance to communist world cultures after all.

Download Full-text

SIMILARITY AND DIFFERENCE, CONTEXT AND TRADITION, IN CONTEMPORARY RELIGIOUS MOVEMENTS IN WEST AFRICA

Africa ◽

10.1017/s0001972016000565 ◽

2016 ◽

Vol 86 (4) ◽

pp. 620-627 ◽

Cited By ~ 4

Author(s):

J. D. Y. Peel

Keyword(s):

Common Sense ◽

Religious Studies ◽

Religious Movements ◽

Social Scientists ◽

World Religions ◽

Boko Haram ◽

Religious Traditions ◽

Religious Extremism ◽

The World ◽

Similarity And Difference

The position I critique in this paper is really a complex of closely overlapping positions, some more theoretically sophisticated or better grounded empirically than others.1 Their central thrust is to emphasize the similarities rather than the differences between current movements in the world religions, particularly Christianity and Islam, but also to a lesser extent in Buddhism, Hinduism and Judaism. It appeals more to social scientists than to those working in religious studies, particularly scholars of specific religious traditions. It also taps into a common lay attitude to what might be called a ‘secular common sense’, which feels impatience or distaste for all forms of what it considers religious extremism, while at the same time shying away from regarding any one religion as more prone to extremism than others. This is the kind of interlocutor who will counter an observation about violent militancy in contemporary Islam – in the context, let us say, of a discussion about Boko Haram – with ‘But what about the Crusades’?

Download Full-text

Common Sense Liposuction Tips

Skin & Allergy News ◽

10.1016/s0037-6337(05)70093-0 ◽

2005 ◽

Vol 36 (4) ◽

pp. 19

Author(s):

Nancy Walsh

Keyword(s):

Common Sense

Download Full-text

The Claims of Common Sense

10.1017/cbo9780511520020 ◽

1996 ◽

Cited By ~ 30

Author(s):

John Coates

Keyword(s):

Common Sense

Download Full-text

Mind and Common Sense

10.1017/cbo9780511551659 ◽

1991 ◽

Cited By ~ 70

Keyword(s):

Common Sense

Download Full-text

Common Sense

10.1017/cbo9781139087261 ◽

2011 ◽

Cited By ~ 2

Author(s):

Thomas Paine

Keyword(s):

Common Sense

Download Full-text

An Inquiry into the Human Mind, on the Principles of Common Sense

10.1017/cbo9781139136600 ◽

2009 ◽

Cited By ~ 3

Author(s):

Thomas Reid

Keyword(s):

Common Sense ◽

Human Mind

Download Full-text

“The Teacher Who had the Greatest Influence on My Thinking”

Social Psychology ◽

10.1027/1864-9335.39.3.141 ◽

2008 ◽

Vol 39 (3) ◽

pp. 141-150 ◽

Cited By ~ 6

Author(s):

Rainer Reisenzein ◽

Irina Mchitarjan

Keyword(s):

Social Psychology ◽

Common Sense ◽

Interpersonal Relations ◽

Responsibility Attribution ◽

Alexius Meinong ◽

Theory Of Value ◽

Psychological Inquiry ◽

Academic Teacher ◽

Common Sense Psychology

According to Heider, some of his ideas about common-sense psychology presented in The Psychology of Interpersonal Relations ( Heider, 1958 ) originally came from his academic teacher, Alexius Meinong. However, Heider makes no reference to Meinong in his book. To clarify Meinong’s influence on Heider, we compare Heider’s explication of common-sense psychology with Meinong’s writings, in particular those on ethics. Our results confirm that Heider’s common-sense psychology is informed by Meinong’s psychological analyses in several respects: Heider adopts aspects of Meinong’s theory of emotion, his theory of value, and his theory of responsibility attribution. In addition, Heider more or less continues Meinong’s method of psychological inquiry. Thus, even without Meinong’s name attached, many aspects of Meinong’s psychology found their way into today’s social psychology via Heider. Unknowingly, some of us have been Meinongians all along.

Download Full-text