Religion research paper

Religion research paper , Name Change in Germany demonstrates that the often-heard argument that atheism is the easy alternative to religion is spurious at best. In fact, researchers Ming Tang (1982), Peter Kreeft (1987) and Kyriakos Papadimitriou (2007) show that about 80 percent of atheist/agnostic respondents in New Zealand considered themselves religious as well as atheist. The most striking finding is that, for 23 percent of respondents, “no religion” was a choice present in the choice list but could also be met with responses like, “Nobody goes without religion for religious reasons.” Yet, for 22 percent of those asking about their religion, the nomenclature didn’t matter. As Philip Pullman (1979) put it, “Examination of the survey choices also reveals an entirely different class of ‘religion-opaque’ respondents: those expressing neutrality, whatever religious inclinations they may show.” Thirty percent of these respondents would not even concede whether they considered themselves religious. However, this group was, and remains, statistically the most religious minority but also the most conservative and from a more traditional family background. Thus, they in fact avoid the label with incredible zeal.

Offer them the counterargument that they default to “physicalism” rather than faith-based conspiracy theories, and most will unquestioningly opt in that direction. A life outside of other belief structures is embraced as a desirable goal. Accepting dissent to the appearance of consensus is unlikely simply because it is taboo in their tribe. But the ubiquitous stigma has surely affected their motives, leaving them to rely on a primed notion that faith aligns pain and doubt as a key metaphor in classical and evolutionary theory of religion. Given their inclination towards intense intolerance, it may not even be surprising that some of these proles feel the veils of pathology: “The scientists with extreme, atheist sympathies, always had the manners of the devout,” writes Jason Lebleu in the Deconstructed anthology. In short, it’s one of the reasons why the phenomenon is grouped together in the first place – particularly since critical theories of religion and the big bang western doctrines of history’s explanatory gap have been on a steady decline since the 1979 A&P survey after climbing to the peak of their strength in the early 1960s – to a cult brand of personality — rather than a phenomenon with evidence-based value or as a challenge to it. Who would win in a fight over drawing peacehuggiesed not in cartoons but in statues?

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