The true self and life after death in heaven

2021 ◽  
pp. 65-81
Author(s):  
Eleonore Stump
Keyword(s):  
1981 ◽  
Vol 36 (11) ◽  
pp. 1459-1461 ◽  
Author(s):  
Ian Stevenson
Keyword(s):  

Emotion ◽  
2019 ◽  
Vol 19 (5) ◽  
pp. 876-888 ◽  
Author(s):  
Sam J. Maglio ◽  
Taly Reich
Keyword(s):  

Author(s):  
António Calheiros

Leadership has long been a topic of interest for both academics (Hiller, DeChurch, Murase, & Doty, 2011; Sanders & Davey, 2011) and practitioners (Bennis, 2007; George, 2003). Academics have tried to understand the concept and identify its consequences and determinants. Practitioners have focused their efforts in its training and development hoping to reap its promised benefits. Over the last decade, authentic leadership has emerged as the fashionable leadership theory. More than just promising impacts on performance and subordinates’ work satisfaction, authentic leadership addresses management’s long term demand for and ethic and moral commitment (Ghoshal, 2005; Rosenthal et al., 2007). Authentic leadership is “a process that draws from both positive psychological capacities and a highly developed organizational context, which results in both greater self-awareness and self-regulated positive behaviors on the part of leaders and associates, fostering positive self-development” (Luthans and Avolio, 2003). The components of authentic leadership’s self-regulated authentic positive behaviours are balanced (non-prejudice) processing, relational orientation and internalized moral perspetive. One key point of authentic leadership is the authenticity of leaders, which can be defined as “knowing, accepting, and remaining true to one’s self” (Avolio et al., 2004). Recent research (Ford & Harding, 2011) have argued that this demand for one’s true self privileges a collective (organizational) self over an individual self and thereby hampers subjectivity to both leaders and followers, and could lead to destructive dynamics within organizations. This paper discusses the seeming paradox of developing authenticity in leaders, (namely addressing the issues raised by Ford & Harding) and clarifies the aim of authentic leadership development. It also assesses the suitability of traditional leadership development methodologies in meeting the challenges posed by a process-based approach to leadership with a focus on individual and social identification.


2019 ◽  
Vol 5 (4) ◽  
pp. 36-42
Author(s):  
Dr. K. Radah ◽  
G. Gayathri

African American women have been silenced and kept ignorant by the dominant culture and it is the human need to create and maintain a true self in a social context. However, such an endeavor becomes an ordeal for those who are doubly oppressed, for those who are muted and mutilated physically and psychically through the diabolic crossfire of caste/race, sex and colonialism. This paper focuses on, an African American Woman, throughout her journey of life, seeking completeness in terms of family, society and community level.


2019 ◽  
Author(s):  
Iris Berent ◽  
Melanie Platt

Recent results suggest that people hold a notion of the true self, distinct from the self. Here, we seek to further elucidate the “true me”—whether it is good or bad, material or immaterial. Critically, we ask whether the true self is unitary. To address these questions, we invited participants to reason about John—a character who simultaneously exhibits both positive and negative moral behaviors. John’s character was gauged via two tests--a brain scan and a behavioral test, whose results invariably diverged (i.e., one test indicated that John’s moral core is positive and another negative). Participants assessed John’s true self along two questions: (a) Did John commit his acts (positive and negative) freely? and (b) What is John’s essence really? Responses to the two questions diverged. When asked to evaluate John’s moral core explicitly (by reasoning about his free will), people invariably descried John’s true self as good. But when John’s moral core was assessed implicitly (by considering his essence), people sided with the outcomes of the brain test. These results demonstrate that people hold conflicting notions of the true self. We formally support this proposal by presenting a grammar of the true self, couched within Optimality Theory. We show that the constraint ranking necessary to capture explicit and implicit view of the true self are distinct. Our intuitive belief in a true unitary “me” is thus illusory.


Author(s):  
Jens Schlieter

This final chapter secures the result of the survey by discussing the religious functions of near-death experiences for affected individuals, but also the functions of the reports for the audience. It outlines (a) ontological, (b) epistemic, (c) intersubjective, and (d) moral aspects. It has been argued that experiencers feel closer to God, are less attracted to religion, and are significantly more inclined to believe in life after death. A function of the narratives consists in the claim that, in atheistic and secular times, individual religious experience is still possible. Several reports argue with a copresence of life and death. Discussing cognitivist approaches, the chapter finally concludes that, given the Latin etymology of “experience,” harboring, among others, the meaning of “being exposed to danger” or “passing a test,” near-death experiences can be seen as a match for conceptions of religious experience as a transformative, gained by surviving a life-threatening danger.


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