Article 9: Freedom of thought, belief and religion | Equality and Human Rights CommissionYou also have the right to put your thoughts and beliefs into action. This could include your right to wear religious clothing, the right to talk about your beliefs or take part in religious worship. Public authorities cannot stop you practising your religion, without very good reason — see the section on restrictions below. Importantly, this right protects a wide range of non-religious beliefs including atheism, agnosticism, veganism and pacifism. For a belief to be protected under this article, it must be serious, concern important aspects of human life or behaviour, be sincerely held, and be worthy of respect in a democratic society.
Article 9: Freedom of thought, belief and religion
Strictly speaking, psychology of religion consists of the application of psychological methods and interpretive frameworks to the diverse contents of religious traditions as well as to both religious and irreligious individuals. The extraordinary range of methods and frameworks can be helpfully summed up regarding the classic distinction between the natural-scientific and human-scientific approaches: the first cluster proceeds by means of objective, quantitative, and preferably experimental procedures for testing hypotheses regarding the causal connections among the objects of one's study. In contrast, the human-scientific approach accesses the human world of experience using qualitative, phenomenological, and interpretive methods, with the goal of discerning meaningful rather than causal connections among the phenomena one seeks to understand. Psychologists of religion pursue three major projects: 1 systematic description, especially of religious contents, attitudes, experiences, and expressions; 2 explanation of the origins of religion, both in the history of the human race and in individual lives, taking into account a diversity of influences; and 3 mapping out the consequences of religious attitudes and conduct, both for the individual and for society at large. The psychology of religion first arose as a self-conscious discipline in the late 19th century, but all three of these tasks have a history going back many centuries before that. The challenge for the psychology of religion is essentially threefold: 1 to provide a thoroughgoing description of the objects of investigation, whether they be shared religious content e. The first, descriptive task naturally requires a clarification of one's terms—above all, the word religion.
A sense of the dignity of the human person has been impressing itself more and more deeply on the consciousness of contemporary man, 1 and the demand is increasingly made that men should act on their own judgment, enjoying and making use of a responsible freedom, not driven by coercion but motivated by a sense of duty. The demand is likewise made that constitutional limits should be set to the powers of government, in order that there may be no encroachment on the rightful freedom of the person and of associations. This demand for freedom in human society chiefly regards the quest for the values proper to the human spirit. It regards, in the first place, the free exercise of religion in society. This Vatican Council takes careful note of these desires in the minds of men. It proposes to declare them to be greatly in accord with truth and justice. To this end, it searches into the sacred tradition and doctrine of the Church-the treasury out of which the Church continually brings forth new things that are in harmony with the things that are old.
Author provides a historical review of Gordon Allport's classic book, The Individual and His Religion, published in , putting the book into historical perspective and in the context of Allport's other works. Review the literature for an upcoming issue of The Journal of.
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