Non-Belief: An Islamic Perspective

Sevi̇nç, Kenan; Coleman, Thomas J.; Hood, Ralph W.

doi:10.5334/snr.111

Cited by 11 publications

(9 citation statements)

References 34 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…These include tendencies to believe in God, to pray, to marry and have children (see esp. Pew Research Center, 2017b;Sevinç, et al, 2018), to live in households with large numbers of family members (see esp.…”

Section: Islamic Studies and Psychological Statisticsmentioning

confidence: 99%

See 1 more Smart Citation

Cognitive and quantitative approaches to Islamic studies: Integrating psychological, socioeconomic, and digital‐cultural statistics

Nakissa¹

2021

Religion Compass

View full text Add to dashboard Cite

The past 3 decades have witnessed growing efforts to rethink areas of inquiry traditionally dominated by the humanities. One such area is religion, and, by extension, “Islamic studies” (i.e., the study of Islam and Muslim societies). Recent efforts to rethink religion and Islamic studies draw insights from cognitive science, and also frequently employ quantitative approaches. Such approaches make use of psychological statistics, socioeconomic statistics, and statistical data extracted from massive collections of digitized cultural artifacts (e.g., texts, photos, sound recordings). These types of statistical data make it possible to quantitively describe long‐term global psychological, socioeconomic, and cultural trends; explain how these trends relate to one another; and explain how these trends relate to Muslim societies. This article introduces the emerging lines of research mentioned above. Furthermore, it suggests that these lines of research open the way for a new more ambitious and more interdisciplinary Islamic studies – one which builds on valuable forms of humanities expertise while integrating the best insights from non‐humanities fields.

show abstract

Section: Islamic Studies and Psychological Statisticsmentioning

confidence: 99%

“…Rosentiel, 2006;Mathews et al, 2014, pp. 27-29;Ipsos MORI, 2018, p. 37) (More generally see e.g., Goldscheider, 2006;Inglehart, 2020;Norris, & Inglehart, 2012;Paldam, 2009;Pew Research Center, 2017b;Sevinç, et al, 2018).…”

Section: Islamic Studies and Psychological Statisticsmentioning

confidence: 99%

Cognitive and quantitative approaches to Islamic studies: Integrating psychological, socioeconomic, and digital‐cultural statistics

Nakissa¹

2021

Religion Compass

View full text Add to dashboard Cite

show abstract

“…This has led to the development of contributions focusing on various methods to studying unbelief, from the use of brain stimulation and implicit association tests to large-scale surveys and interviews.1 This is an excellent example of how a field can grow benefitting from the insights of other disciplines. The rapid pace at which non-religion studies are expanding means that it needs to pay closer attention to terminology and definition (Lee 2012), as well as adapting methods for different cultural settings (Sevinç, Coleman iii, and Hood 2018). With so many different types of unbelievers and cultural differences among those in different areas of the world, it is hard to find definitions apply easily across countries.…”

Section: Suggestions On How To Do Itmentioning

confidence: 99%

Psychological Approaches to Leaving Religion

Messick¹,

Farias²

2020

Handbook of Leaving Religion

View full text Add to dashboard Cite

Introducing Psychological Approaches to Leaving Religion Why do some people leave the religion they were brought up in? Are there individual differences between believers and unbelievers? These are some of the questions that have sparked a recent interest in the cognitive, socio-cultural, and neurological study of the non-religious individual. This chapter will summarise and discuss some of these perspectives. We will use the terms "unbelief" and "unbelievers" as blanket terms to refer to atheists and others who perceive themselves as having no religious belief or affiliation. For the purposes of this chapter, unbelief is defined as an explicit absence or rejection of supernatural belief. There are, of course, different types of unbelievers; one only needs to recall that Socrates was sentenced to death for not believing in the Homeric gods, although he still believed in a metaphysical being that guided the universe. He was only an unbeliever to the culture he found himself in. This chapter focuses on those who do not believe in the existence of any god(s), but this does not mean that these individuals are devoid of other kinds of non-supernatural beliefs, or they may even, at least unconsciously, espouse some kinds of supernatural beliefs.

show abstract

“…The rapid pace at which non-religion studies are expanding means that it needs to pay closer attention to terminology and definition (Lee 2012), as well as adapting methods for different cultural settings (Sevinç, Coleman iii, and Hood 2018). With so many different types of unbelievers and cultural differences among those in different areas of the world, it is hard to find definitions apply easily across countries.…”

Section: Suggestions On How To Do Itmentioning

confidence: 99%