On Method

Abstract

Implicit Religion can be used as a hermeneutical tool for interpreting reality (IR-as-tool), or it can aim to describe, explain and predict aspects ofthe social world (IR-as-theory). The second approach demands the formulation of a theory, including a definitional core and related assumptions. IR-as-theory can be evaluated through methodical empirical investigation. In this article, a foundation for empirical research on IR is outlined. A post-empiricist, constructivist epistemological background for doing research on IR is suggested. The need for explication and definition is argued, as is the necessity of anchoring IR in nomological frameworks by determining convergence with and divergence from related concepts. The process of operationalization is described, taking into account different levels (content, structure, function) and units (individual, organizational, institutional, social) of analysis. Finally, the requirement of testability is addressed.To determine a theory's viability, theoretical claims have to be translated into empirically falsifiable hypotheses. Falsification can indicate biased or erroneous assumptions, whereas accumulation of support for theoretically deduced hypotheses corroborates the viability of the theory. In conclusion, it is proposed that, although initially reducing the complexity ofIR, empirical research will enhance the understanding of Implicit Religion, raise valuable new questions, inspire further exploration and suggest constructive applications ofthe theory oflR.

Quem Pode Ser Lembrado? Homenagens Mortuárias em Contexto de Políticas de Morte.

“…Essa exibição ritual do corpo violado acompanha a formação política do ocidente, desde o mito latino do rapto de Lucrécia e da rebelião cívica que teria originado a República Romana, até o Mississippi, em 1955, quando a família do adolescente Emmet Till, mutilado e assassinado aos 14 anos, decidiu realizar o velório com o caixão aberto, em ato público, na alvorada do movimento pelos direitos civis (Civil Rights Movement), nos Estados Unidos (BIZARRIA, 2015HAROLD;DE LUCA, 2005). Ao enfrentarmos a visão da meia parede de Marielle Franco e Anderson Gomes, e das inscrições que se acumulam sobre aquele altar urbano, podemos reconhecer elementos desse drama social (TURNER, 1980), além de elementos de religião implícita (BAILEY, 1990(BAILEY, , 2010SCHNELL, 2012).…”

Beyond “Religion” and “Spirituality”

“…As Bailey himself noted, there have also been more than fifty similar constructs that overlap with the idea of Implicit Religiosity. Schnell (2012) notes that only rarely have psychological perspectives been considered in the study of implicit religiosity and that psychology has also largely neglected implicit religiosity as a concept. This is regrettable and an increased focus on what is often described as implicit religiosity is necessary if the arguments being made in this paper are accepted.…”

Comparative Analyses of Theosis, Theory of the True Self and Search for Meaning in Life: Diverse Approaches to Self-transcendence

“…However, the negative image of Christianity among the non-religious population contributes to the low interest in ST of Christian origin among non-Christians. In the meantime, recently explored phenomena such as relocation of transcendence (Thurfjell et al, 2019) or Implicit Religion (Schnell, 2012) show that humans strive for ST outside of religious origin also. Moreover, in the latest version of Maslow's hierarchy of needs, ST is considered the highest human need.…”