(至少)两种存在:对T.M.鲁尔曼《上帝如何变得真实》的评论

IF 3.6 3区哲学 0 RELIGION Religion Brain & Behavior Pub Date : 2023-01-02 DOI:10.1080/2153599X.2022.2050791

Ben Alderson-Day

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引用次数: 0

摘要

埃弗雷特，D.(2008)。不要睡觉，那里有蛇:亚马逊丛林中的生命和语言。概要文件。洪德，G.(2021)。印度教中的冥想:密宗。在M.法瑞斯，D. Brazier， & M. Lalljee(编辑)，牛津冥想手册(第79-98页)。牛津大学出版社。Henrich, J.， Heine, S.， and Norenzayan, A.(2010)。世界上最奇怪的人?神经科学学报，33(2)，61-83。https://doi.org/10.1017/S0140525X0999152X honorise, E.， Rakza, T.， Senut, B.， Deruelle, P.， & Pouydebat, E.(2016)。在Wadi Sūra II(埃及)首次发现非人类的模板手:对岩石艺术象征主义的新见解的形态计量学研究。考古科学杂志:报告，6,242-247。https://doi.org/10.1016/j.jasrep.2016.02.014 Kabat-Zinn, J.(2017)。现在下结论还为时过早:在一个日益反乌托邦的世界里，佛法主流化的潜在影响和挑战——伦理的和其他方面的——是固有的。心理学报，8(5)，1125-1135。https://doi.org/10。李建平，李建平，李建平，等。(2013)。坠落的天空:亚诺马尼萨满的话语。哈佛大学出版社。刘易斯，N.(1988)。传教士。Secker & Warburg。l - strauss, C.(1992)。失望感。企鹅。Luhrmann, t.m.(2012)。当神回应:了解美国福音派与神的关系。阿尔弗雷德·e·克诺夫。Luhrmann, t.m.(2020)。上帝如何变得真实:点燃看不见的人的存在。普林斯顿大学出版社。开放科学合作。(2015)。估计心理科学的可重复性。科学,349(6251)。https://doi.org/10.1126/science.aac4716 Vaz de Caminha, P.(未注明日期)。Carta de Pero Vaz de Caminhahttp://www.dominiopublico.gov.br/download/texto/ ua000283.pdf。维拉帕拉，A.(2013)。关于和隐形人交谈，我知道两三件事。[j] .民族志学报，3(3)，359-363。https://doi.org/10.14318/hau3.3.016 Viveiros de Castro, E.(2002)。印度灵魂的无常:16世纪巴西天主教徒与食人族的相遇。多刺范式出版社。Viveiros de Castro, E.(2007)。水晶森林:亚马逊精神本体论笔记。国内亚洲，9(2)，153 - 172。https://doi.org/10.1163/146481707793646575

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Two kinds of presence (at least): a commentary on T.M. Luhrmann’s “How God Becomes Real”

Everett, D. (2008). Don’t sleep, there are snakes: Life and language in the Amazonian jungle. Profile. Flood, G. (2021). Meditation in hinduism: Tantra. In M. Farias, D. Brazier, & M. Lalljee (Eds.), The Oxford handbook of Meditation (pp. 79–98). Oxford University Press. Henrich, J., Heine, S., & Norenzayan, A. (2010). The weirdest people in the world? Behavioral and Brain Sciences, 33 (2-3), 61–83. https://doi.org/10.1017/S0140525X0999152X Honoré, E., Rakza, T., Senut, B., Deruelle, P., & Pouydebat, E. (2016). First identification of non-human stencil hands at Wadi Sūra II (Egypt): A morphometric study for new insights into rock art symbolism. Journal of Archaeological Science: Reports, 6, 242–247. https://doi.org/10.1016/j.jasrep.2016.02.014 Kabat-Zinn, J. (2017). Too early to tell: The potential impact and challenges—ethical and otherwise—inherent in the mainstreaming of dharma in an increasingly dystopian world. Mindfulness, 8(5), 1125–1135. https://doi.org/10. 1007/s12671-017-0758-2 Kopenawa, D., & Albert, B. (2013). The falling sky: words of a Yanomani Shaman. Harvard University Press. Lewis, N. (1988). The missionaries. Secker & Warburg. Lévi-Strauss, C. (1992). Tristes tropiques. Penguin. Luhrmann, T. M. (2012). When God talks back: Understanding the American Evangelical relationship with God. Alfred E. Knopf. Luhrmann, T. M. (2020). How God becomes real: Kindling the presence of invisible others. Princeton University Press. Open Science Collaboration. (2015). Estimating the reproducibility of psychological science. Science, 349(6251). https://doi.org/10.1126/science.aac4716 Vaz de Caminha, P. (n.d.). A Carta de Pero Vaz de Caminha. http://www.dominiopublico.gov.br/download/texto/ ua000283.pdf. Vilaça, A. (2013). Two or three things that I know about talking to the invisible. HAU: Journal of Ethnographic Theory, 3(3), 359–363. https://doi.org/10.14318/hau3.3.016 Viveiros de Castro, E. (2002). The inconstancy of the Indian soul: The encounter of catholics and cannibals in 16th century Brazil. Prickly Paradigm Press. Viveiros de Castro, E. (2007). The crystal forest: Notes on the ontology of Amazonian spirits. Inner Asia, 9(2), 153– 172. https://doi.org/10.1163/146481707793646575

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Religion Brain & Behavior RELIGION-

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13.60%

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