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Fits, trances, & visions : experiencing religion and explaining experience from Wesley to James /

"Fits, trances, visions, speaking in tongues, clairvoyance, out-of-body experiences, possession. Believers have long viewed these and similar involuntary experiences as religious -- as manifestations of God, the spirits, or the Christ within. Skeptics, on the other hand, have understood them as...

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Detalles Bibliográficos
Clasificación:Libro Electrónico
Autor principal: Taves, Ann, 1952- (Autor)
Formato: Electrónico eBook
Idioma:Inglés
Publicado: Princeton, New Jersey : Princeton University Press, [1999]
Temas:
Acceso en línea:Texto completo

MARC

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100 1 |a Taves, Ann,  |d 1952-  |e author. 
245 1 0 |a Fits, trances, & visions :  |b experiencing religion and explaining experience from Wesley to James /  |c Ann Taves. 
246 3 |a Fits, trances, and visions 
264 1 |a Princeton, New Jersey :  |b Princeton University Press,  |c [1999] 
264 4 |c ©1999 
300 |a 1 online resource (xii, 449 pages) :  |b illustrations 
336 |a text  |b txt  |2 rdacontent 
337 |a computer  |b c  |2 rdamedia 
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504 |a Includes bibliographical references and indexes. 
505 0 |a Part One. Formalism, Enthusiasm, and True Religion, 1740-1820. -- Explaining enthusiasm -- Making experience -- Shouting Methodists -- Part Two. Popular Psychology and Popular Peligion, 1820-1890. -- Clairvoyants and visionaries -- Embodying spirits -- Explaining trance -- Part Three. Religion and the Subconscious, 1886-1910. -- The psychology of religion -- Varieties of Protestant religious experience -- Conclusion. 
520 |a "Fits, trances, visions, speaking in tongues, clairvoyance, out-of-body experiences, possession. Believers have long viewed these and similar involuntary experiences as religious -- as manifestations of God, the spirits, or the Christ within. Skeptics, on the other hand, have understood them as symptoms of physical disease, mental disorder, group dynamics, or other natural causes. In this sweeping work of religious and psychological history, Ann Taves explores the myriad ways in which believers and detractors interpreted these complex experiences in Anglo-American culture between the mid-eighteenth and early-twentieth centuries. Taves divides the book into three sections. In the first, ranging from 1740 to 1820, she examines the debate over trances, visions, and other involuntary experiences against the politically charged backdrop of Anglo-American evangelicalism, established churches, Enlightenment thought, and a legacy of religious warfare. In the second part, covering 1820 to 1890, she highlights the interplay between popular psychology--particularly the ideas of "animal magnetism" and mesmerism--and movements in popular religion: the disestablishment of churches, the decline of Calvinist orthodoxy, the expansion of Methodism, and the birth of new religious movements. In the third section, Taves traces the emergence of professional psychology between 1890 and 1910 and explores the implications of new ideas about the subconscious mind, hypnosis, hysteria, and dissociation for the understanding of religious experience. Throughout, Taves follows evolving debates about whether fits, trances, and visions are natural (and therefore not religious) or supernatural (and therefore religious). She pays particular attention to a third interpretation, proposed by such "mediators" as William James, according to which these experiences are natural and religious. Taves shows that ordinary people as well as educated elites debated the meaning of these experiences and reveals the importance of interactions between popular and elite culture in accounting for how people experienced religion and explained experience."--Back cover. 
546 |a In English. 
588 0 |a Description based on online resource; title from PDF title page (publisher's Web site, viewed 26. Mai 2020). 
590 |a JSTOR  |b Books at JSTOR All Purchased 
590 |a JSTOR  |b Books at JSTOR Evidence Based Acquisitions 
590 |a JSTOR  |b Books at JSTOR Demand Driven Acquisitions (DDA) 
650 0 |a Experience (Religion)  |x History  |y 18th century. 
650 0 |a Experience (Religion)  |x History  |y 19th century. 
650 0 |a Methodism  |x History  |y 18th century. 
650 0 |a Methodism  |x History  |y 19th century. 
650 0 |a Psychology, Religious  |x History  |y 18th century. 
650 0 |a Psychology, Religious  |x History  |y 19th century. 
650 6 |a Expérience religieuse  |x Histoire  |y 18e siècle. 
650 6 |a Expérience religieuse  |x Histoire  |y 19e siècle. 
650 6 |a Méthodisme  |x Histoire  |y 18e siècle. 
650 6 |a Méthodisme  |x Histoire  |y 19e siècle. 
650 6 |a Psychologie religieuse  |x Histoire  |y 18e siècle. 
650 6 |a Psychologie religieuse  |x Histoire  |y 19e siècle. 
650 7 |a RELIGION / History.  |2 bisacsh 
650 7 |a Experience (Religion)  |2 fast  |0 (OCoLC)fst00918383 
650 7 |a Methodism  |2 fast  |0 (OCoLC)fst01018631 
650 7 |a Psychology, Religious  |2 fast  |0 (OCoLC)fst01081630 
648 7 |a 1700-1899  |2 fast 
653 |a Buddha. 
653 |a Emmanuel Movement. 
653 |a Magnet, The (Sunderland). 
653 |a New Thought. 
653 |a Presbyterians, Scottish. 
653 |a Puritanism. 
653 |a Quakers. 
653 |a Theosophy. 
653 |a adepts, theosophical. 
653 |a agency, human. 
653 |a catalepsy. 
653 |a clairvoyance. 
653 |a consciousness. 
653 |a delusions, religious. 
653 |a enthusiasm. 
653 |a fluids: magnetic. 
653 |a hell. 
653 |a imagination. 
653 |a inspiration. 
653 |a mental weakness. 
653 |a nervous instability. 
653 |a out-of-body experience. 
653 |a psychical research. 
653 |a race: and congregational makeup. 
653 |a shamanism. 
653 |a shekinah. 
653 |a temple: as biblical type. 
653 |a voices. 
655 7 |a History  |2 fast  |0 (OCoLC)fst01411628 
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