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This book is about the dramatic experience of religious conver
sion. The phenomenon of religious conversion lies at the crossroad
of several disciplines. As the title of this book indicates, my own
interest in religious conversion is not sociological, historical,
nor anthropolog ical. My primary interest is not even in the domain
of the psychology of religion. That is, this book is not a
comprehensive review of the social psychological factors that shape
religious beliefs in general and religious conversions in
particular. Rather, my primary interest is in the experience of
conversion as an instance of a meaningful, sudden change in the
course of individu al lives. Religious conversion is examined in
this book prinwrily from the point of view of the psychology of the
self. My aim is to elucidate the experience of religious conversion
as a change in the self and to raise suggestions for the study of
the self that derive from the data on religious conversion. This
interest dictated the scope as well as the methods of the present
investigation. Namely, I have chosen to study individuals who have
indeed changed visibly as a result of their conversion. My inquiry
was based on self-report, assuming the importance of the person's
own point of view. Finally, my inquiry was semi-clinical, vii viii
PREFACE based on the assumption of an underlying structure to the
varieties of conversion experiences."
This book is about the dramatic experience of religious conver
sion. The phenomenon of religious conversion lies at the crossroad
of several disciplines. As the title of this book indicates, my own
interest in religious conversion is not sociological, historical,
nor anthropolog ical. My primary interest is not even in the domain
of the psychology of religion. That is, this book is not a
comprehensive review of the social psychological factors that shape
religious beliefs in general and religious conversions in
particular. Rather, my primary interest is in the experience of
conversion as an instance of a meaningful, sudden change in the
course of individu al lives. Religious conversion is examined in
this book prinwrily from the point of view of the psychology of the
self. My aim is to elucidate the experience of religious conversion
as a change in the self and to raise suggestions for the study of
the self that derive from the data on religious conversion. This
interest dictated the scope as well as the methods of the present
investigation. Namely, I have chosen to study individuals who have
indeed changed visibly as a result of their conversion. My inquiry
was based on self-report, assuming the importance of the person's
own point of view. Finally, my inquiry was semi-clinical, vii viii
PREFACE based on the assumption of an underlying structure to the
varieties of conversion experiences."
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