The Occult Revival as Popular Culture: Some Random Observations on the Old and the Nouveau Witch

Truzzi, Marcello

doi:10.1111/j.1533-8525.1972.tb02101.x

Cited by 47 publications

(13 citation statements)

References 28 publications

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“…Many researchers agree that, in addition to being vague, astrological personality descriptions and horoscopes are overwhelmingly favorable and socially desirable (Dean, 1987;Glick et al, 1989;Truzzi, 1972). Moreover, people have been found to regard positive astrological self-descriptions as more accurate than negative descriptions (Glick et al, 1989;Tyson, 1982).…”

Section: Comprehending Selfmentioning

confidence: 99%

Motivation, cognition and pseudoscience

Lindeman

1998

Scandinavian J Psychology

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The article proposes a framework that views pseudoscientific beliefs as a joint function of the basic social motives and the default way of processing everyday information. The interplay between the basic motives and experiential thinking is illustrated with three examples. The first concerns comprehension of self via astrology and graphology, and the second involves the comprehension of unexpected events (one domain of the motive to comprehend the world). The last example describes health control by alternative medicine, as a modern way of controlling future outcomes.

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Section: Comprehending Selfmentioning

confidence: 99%

Motivation, cognition and pseudoscience

Lindeman

1998

Scandinavian J Psychology

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“…Such collectivities as the Church of Satan or the Temple of Set can be reached by prospective members through telephone numbers and addresses listed in the San Francisco telephone directory. Conditions affecting the acceptance or rejection of potential members by a Satanic group include their social and financial status in the community, intelligence level, and type of worship sought (Lyons 1970;Truzzi 1972;Moody 1974b;Bainbridge 1978). Certain Satanic organizations that are very concerned with their public image are especially exclusive about membership (Lyons 1970;Moody 1974b).…”

Section: Satanismmentioning

confidence: 99%

“…In contrast, although recognizing the existence of a variety of Satanic groups, most sociological discourse emphasizes Satanism's ostensibly harmless character (Truzzi 1972(Truzzi , 1974a(Truzzi , 1974b(Truzzi , 1974cMoody 1974aMoody , 1974bBainbridge 1978).2 Moody (1974aMoody ( , 1974b feels that the negative observations concerning Satanism are based more on ethnocentric prejudice than on actual encounters. Harrington (1986, p. 7) likewise represents Anton LaVey, founder and High Priest of the Church of Satan, as a misunderstood "law-andorder" man.…”

mentioning

confidence: 99%

Satanism in Contemporary America: Establishment or Underground?

Taub

Nelson

1993

The Sociological Quarterly

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Sociological discourse has generally represented Satanism as a harmless, law‐abiding alternative religion. Conversely, the antisocial and criminal aspects of Satanism have been the focus of most lay writing and media exposure. Such academic and popular portrayals are reflecting different facets of Satanism's heterogeneous nature. Through reexamining the literature, this article provides a conceptual framework for analyzing the differences between sociological and lay depictions. The term “Satanic Establishment” is used to refer to the respectable forms of Satanism, whereas the “Satanic Underground” denotes the reputed criminal elements of Satanism. With the Satanic Establishment and Underground at opposite positions, a Satanic continuum of social acceptability is proposed.

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“…Academic investigations have documented this growing interest in paranormal beliefs, and researchers have observed and reported the proliferation of organized groups that advocate paranormal abilities. The majority of researchers have sought to document this rise in popularity or to debunk the stated claims (Frazier 1987;Left 1992;Randi 1982;Stenger 1990;Truzzi 1972Truzzi , 1975. In contrast to these trends in research, we employ social movement theory in our analysis of the narratives about identity and community used by participants in a local metaphysical movement.…”

mentioning

confidence: 99%