A Psychological Study of Religion: Its Origin, Function, and Future |
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action animals anthropopathic appear attitude attributes Australia behavior belief belong Buddhism called cause ceremonies chapter child Christian conceived conception connection Creator definite desire Development of Religion divine doctrine effect essence ethical existence expression fact faith fear Frazer fundamental ghosts gods Golden Bough human idea ideal impersonal impulses infinite instance instinct intellectual invisible Irving King J. G. Frazer knowledge ligion ligious living magic and religion magician Maker Marett Max Müller means mental metaphysical mind moral movement mysterious mystical nature non-personal Power object origin pantheism personification phenomena philosophy Philosophy of Religion physical possess practices prayer present primitive principles psychic psychology R. R. Marett regard relation religious consciousness religious experience Ritschlian sacred savage seems sense simply social soul spirits superhuman term theism theology things thought Tiele tion tribes truth unseen Wakanda whole word worship
Popular passages
Page 16 - And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace ; then shall the Lord be my God : and this stone, which I have set for a pillar, shall be God's house : and of all that thou shalt give me I will surely give the tenth unto thee.
Page 135 - The God that holds you over the pit of hell, much as one holds a spider, or some loathsome insect over the fire, abhors you, and is dreadfully provoked: his wrath towards you burns like fire; he looks upon you as worthy of nothing else, but to be cast into the fire...
Page 288 - Therefore, O Ananda, be ye lamps unto yourselves. Be ye a refuge to yourselves. Betake yourselves to no external refuge. Hold fast to the truth as a lamp. Hold fast as a refuge to the truth. Look not for refuge to any one besides yourselves.
Page 148 - Ye Ice-falls! ye that from the mountain's brow Adown enormous ravines slope amain Torrents, methinks, that heard a mighty voice, And stopped at once amid their maddest plunge! Motionless torrents! silent cataracts! Who made you glorious as the Gates of Heaven Beneath the keen full moon? Who bade the sun Clothe you with rainbows? Who, with living flowers Of loveliest blue, spread garlands at your feet? GOD! let the torrents, like a shout of nations, Answer! and let the ice-plains echo, GOD!
Page 355 - A religion is a form of belief, providing an ultrarational sanction for that large class of conduct in the individual where his interests and the interests of the social organism are antagonistic, and by which the former are rendered subordinate to the latter in the general interests of the evolution which the race is undergoing.
Page 359 - We may conclude, therefore, that, in all nations which have embraced polytheism, the first ideas of religion arose, not from a contemplation of the works of nature, but from a concern with regard to the' events of life, and from the incessant hopes and fears which actuate the human mind.
Page 254 - So much for the metaphysical attributes of God! From the point of view of practical religion, the metaphysical monster which they offer to our worship is an absolutely worthless invention of the scholarly mind.
Page 353 - I understand a propitiation or conciliation of powers superior to man which are believed to direct and control the course of nature and of human life.
Page 265 - But the higher ones among them point in directions to which the religious sentiments even of nonmystical men incline. They tell of the supremacy of the ideal, of vastness, of union, of safety, and of rest. They offer us hypotheses, hypotheses which we may voluntarily ignore, but which as thinkers we cannot possibly upset. The supernaturalism and optimism to which they would persuade us may, interpreted in one way or another, be after all the truest of insights into the meaning of this life.
Page 71 - It is habitually found that the theory of Animism divides into two great dogmas, forming parts of one consistent doctrine; first, concerning souls of individual creatures, capable of continued existence after the death or destruction of the body; second, concerning other spirits, upward to the rank of powerful deities.