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This work discusses how and why the magical thinking of childhood can carry into adulthood, causing various maladaptions and psychopathologies. Vyse, Stuart (1997). Believing in Magic: The Psychology of Superstition. Oxford University Press. ISBN 9780195136340.
The symbolic action theory understands magic as a course of action taken when there exists an emotional (psychological) need for action, but no practical option exists. In R.R. Marett ’s example, it is a magical action when a man, betrayed by his mistress, gathers photographs of her and burns them. [ 4 ]
Magic is about violating expectations. [1] It capitalises on specific blind spots in attention and perception.While scientific interest in humans' perception of magic dates back to the late 19th century, when in 1896 Alfred Binet presented his work, this faded quickly, and has only recently, in the early 21st century, been revived.
Mentalism is commonly classified as a subcategory of magic and, when performed by a stage magician, may also be referred to as mental magic. However, many professional mentalists today may generally distinguish themselves from magicians, insisting that their art form leverages a distinct skillset. [5]
Archetypal psychology is a polytheistic psychology, in that it attempts to recognize the myriad fantasies and myths, gods, goddesses, demigods, mortals and animals – that shape and are shaped by humans' psychological lives. [55]
Sympathetic magic has been considered in relation to Paleolithic cave paintings such as those in North Africa and at Lascaux in France. The theory, which is partially based on studies of more modern hunter-gatherer societies, is that the paintings were made by magic practitioners who could potentially be described as shamans.
The magic-themed events took place in the 950-person Princess Theater and smaller venues around the ship, and after attending a few, I saw some of the same faces over and over.
The adventures of Mberewalaki originated, like all mythology, in ritual performance, and most of the lore of Hocart's Fijian informants consisted of such ritual myths. When they get interested in the topology of the island or are asked about it, Hocart argues, they do precisely what we would do, which is ransack their lore for an answer." [11]