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A religious believer's perception that they have a relationship with a deity or God leaves open the question of whether such a relationship is an attachment relation. It is easy to draw analogies between beliefs about God and mental models of attachment figures, but it is a difficult distinction to make that God "really" can be an attachment ...
Sigmund Freud's views on religion are described in several of his books and essays. Freud considered God a fantasy, based on the infantile need for a dominant father figure. During the development of early civilization, God and religion were necessities to help restrain our violent impulses, which in modern times can now be discarded in favor ...
For example, in many religions, God is considered to be perfect and omnipotent, and commands people likewise to be perfect. If we, too, achieve perfection, we become one with God. By identifying with God in this way, we compensate for our imperfections and feelings of inferiority. Our ideas about God are important indicators of how we view the ...
Haruki Murakami, Japanese novelist who wrote: "God only exists in people's minds. Especially in Japan, God's always has been a kind of flexible concept. Look at what happened to the war. Douglas MacArthur ordered the divine emperor to quit being a God, and he did, making a speech saying he was just an ordinary person." [citation needed]
A god complex may also be associated with mania or a superiority complex. The first person to use the term "god complex" was Ernest Jones (1913–1951). [3] His description, at least in the contents page of Essays in Applied Psycho-Analysis, describes the god complex as belief that one is a god. [4]
He discusses people who become atheists, describing some as people who have never believed, and others as those who have separately discarded religious traditions. He asserts that atheists who disagree with each other will eventually side together on whatever the evidence most strongly supports. [ 5 ]
It is generally accepted that God's responsive speeches in Job do not directly answer Job's complaints; God does not attempt to justify himself or reveal the reason for Job's suffering to him; instead, God's speeches focus on increasing Job's overall understanding of his relationship with God. This exemplifies Biblical theodicy.
Forster argues that one should invest in personal relationships: "one must be fond of people and trust them if one is not to make a mess of life". In order to do so, one must be reliable in one's relationships. Reliability, in turn, is impossible without natural warmth. Forster contrasts personal relationships with causes, which he hates.