Robert C. Fuller – författare

It is now generally accepted that the structure and function of the human body deeply influence the nature of human thought. As a consequence, our religious experiences are at least partially determined by our sensory organs, emotional programs, sexual sensibilities, and the neural framework of our brains. In Spirituality in the Flesh, Robert C. Fuller investigates how studying the body can help us to answer the profoundest spiritual questions. Why is it that some religious traditions assign spiritual currency to pain? How do neurochemically driven emotions, such as fear, shape our religious actions? What is the relationship between chemically altered states of consciousness and religious innovation? Using recent biological research to illuminate religious beliefs and practices, Fuller delves into topics as diverse as apocalypticism, nature religion, Native American peyotism, and the sexual experimentalism of nineteenth-century communal societies, in every case seeking middle ground between the arguments currently emanating from scientists and humanists. He takes most scientific interpreters to task for failing to understand the inherently cultural aspects of embodied experience even as he chides most religion scholars for ignoring new knowledge about the biological substrates of human thought and behavior. Comfortable with the language of scientific analysis and sympathetic to the inherently subjective aspects of religious events, Fuller introduces the biological study of religion by joining together this era''s unprecedented understanding of bodily states with an expert''s knowledge of religious phenomena. Culling together insights from scientific observations, historical allusions, and literary references, Spirituality in the Flesh offers a bold look at the biological underpinnings of religion and opens up new and exciting agendas for understanding the nature and value of human religiosity.

The Antichrist, though mentioned a mere four times in the Bible, and then only obscurely, has exercised a tight hold on popular imagination throughout history. This has been particularly true in the U.S., says author Robert C. Fuller, where Americans have tended to view our nation as uniquely blessed by God--a belief that leaves us especially prone to demonizing our enemies. In Naming the Antichrist, Fuller takes us on a fascinating journey through thedark side of the American religious psyche, from the earliest American colonists right up to contemporary fundamentalists such as Pat Robertson and Hal Lindsey.Fuller begins by offering a briefhistory of the idea of the Antichrist and its origins in the apocalyptic thought in the Judeo-Christian tradition, and traces the eventual 71Gws how the colonists saw Antichrist personified in native Americans and French Catholics, in Anne Hutchinson, Roger Williams, and the witches of Salem, in the Church of England and the King. He looks at the Second Great Awakening in the early nineteenth century, showing how such prominent Americans as Yale president Timothy Dwight and the ReverendJedidiah Morse (father of Samuel Morse) saw the work of the Antichrist in phenomena ranging from the French Revolution to Masonry. In the twentieth century, he finds a startling array of hate-mongers--fromGerald Winrod (who vilified Roosevelt as a pawn of the Antichrist) to the Ku Klux Klan--who drew on apocalyptic imagery in their attacks on Jews, Catholics, blacks, socialists, and others. Finally, Fuller considers contemporary fundamentalist writers such as Hal Lindsey (author of The Late Great Planet Earth, with some 19 million copies sold), Mary Stewart Relfe (whose candidates for the Antichrist have included such figures as Henry Kissinger, Pope John Paul II, and Anwar Sadat), anda host of others who have found Antichrist in the sinister guise of the European Economic Community, the National Council of Churches, feminism, New Age religions, and even supermarket barcodes and fibre optics(the latter functioning as "the eye of the Antichrist"). Throughout, Fuller reveals in vivid detail how our unique American obsession with the Antichrist reflects the struggle to understand ourselves--and our enemies--within the mythic context of the battle of absolute good versus absolute evil.From the Scofield Reference Bible (no other book had greater impact on the American Antichrist tradition) to the Scopes Monkey Trial, Fuller provides an informative and oftenstartling look at a thread that weaves persistently throughout American religious and cultural life.

Nearly 40% of all Americans have no connection with organized religion. Yet many of these people, even though they might never step inside a house of worship, live profoundly spiritual lives. But what is the nature and value of unchurched spirituality in America? Is it a recent phenomenon, a New Age fad that will soon fade, or a long-standing and essential aspect of the American experience? In Spiritual But Not Religious, Robert Fuller offers fascinating answers to these questions. He shows that alternative spiritual practices have a long and rich history in America, dating back to the colonial period, when church membership rarely exceeded 17% and interest in astrology, numerology, magic, and witchcraft ran high. Fuller traces such unchurched traditions into the mid-nineteenth century, when Americans responded enthusiastically to new philosophies such as Swedenborgianism, Transcendentalism, and mesmerism, right up to the current interest in meditation, channeling, divination, and a host of other unconventional spiritual practices. Throughout, Fuller argues that far from the flighty and narcissistic dilettantes they are often made out to be, unchurched spiritual seekers embrace a mature and dynamic set of basic beliefs. They focus on inner sources of spirituality and on this world rather than the afterlife; they believe in the accessibility of God and in the mind's untapped powers; they see a fundamental unity between science and religion and an equality between genders and races; and they are more willing to test their beliefs and change them when they prove untenable. Timely, sweeping in its scope, and informed by a clear historical understanding, Spiritual But Not Religious offers fresh perspective on the growing numbers of Americans who find their spirituality outside the church.

It is now generally accepted that the nature of human thought has much to do with the structure and function of the human body. In Spirituality in the Flesh, Robert C. Fuller investigates how our sensory organs, emotional programs, sexual sensibilities, and neural structures shape religious phenomena. Why is it that some religious traditions assign spiritual currency to pain? How do neurochemically-driven emotions such as fear shape our religious actions? What is the relationship between chemically altered states of consciousness and religious innovation? The body has recently become a subject of investigation among scholars of religion. Many such studies focus on the concept of the body as a cultural construct. Whereas these treatments helpfully demonstrate how cultures construct ideas about the body, Fuller asks how the body itself influences religious concepts. Seeking to establish a middle ground between purely materialistic or humanistic arguments, he skillfully pairs scientific findings with religious truths. Both perspectives could learn from the other: Fuller takes scientific interpreters to task for failing to understand the inherently cultural aspects of embodied experience even as he chides most religion scholars for ignoring new knowledge about the biological substrates of human behavior. Comfortable with the language of scientific analysis and sympathetic to the inherently subjective aspects of religious events, Fuller introduces the biological study of religion by joining our unprecedented understanding of bodily states with an experts knowledge of religious phenomena. Culling insights from scientific observations, historical allusions, and literary references, Spirituality in the Flesh provides fresh understandings that promise to enrich our appreciation of the embodied religious experience.

The Antichrist, though mentioned a mere four times in the Bible, and then only obscurely, has exercised a tight hold on popular imagination throughout history. This has been particularly true in the U.S., says author Robert C. Fuller, where Americans have tended to view our nation as uniquely blessed by God--a belief that leaves us especially prone to demonizing our enemies. In Naming the Antichrist, Fuller takes us on a fascinating journey through the dark side of the American religious psyche, from the earliest American colonists right up to contemporary fundamentalists such as Pat Robertson and Hal Lindsey. Fuller begins by offering a brief history of the idea of the Antichrist and its origins in the apocalyptic thought in the Judeo-Christian tradition, and traces the eventual 71Gws how the colonists saw Antichrist personified in native Americans and French Catholics, in Anne Hutchinson, Roger Williams, and the witches of Salem, in the Church of England and the King. He looks at the Second Great Awakening in the early nineteenth century, showing how such prominent Americans as Yale president Timothy Dwight and the Reverend Jedidiah Morse (father of Samuel Morse) saw the work of the Antichrist in phenomena ranging from the French Revolution to Masonry. In the twentieth century, he finds a startling array of hate-mongers--from Gerald Winrod (who vilified Roosevelt as a pawn of the Antichrist) to the Ku Klux Klan--who drew on apocalyptic imagery in their attacks on Jews, Catholics, blacks, socialists, and others. Finally, Fuller considers contemporary fundamentalist writers such as Hal Lindsey (author of The Late Great Planet Earth, with some 19 million copies sold), Mary Stewart Relfe (whose candidates for the Antichrist have included such figures as Henry Kissinger, Pope John Paul II, and Anwar Sadat), and a host of others who have found Antichrist in the sinister guise of the European Economic Community, the National Council of Churches, feminism, New Age religions, and even supermarket barcodes and fibre optics (the latter functioning as "the eye of the Antichrist"). Throughout, Fuller reveals in vivid detail how our unique American obsession with the Antichrist reflects the struggle to understand ourselves--and our enemies--within the mythic context of the battle of absolute good versus absolute evil. From the Scofield Reference Bible (no other book had greater impact on the American Antichrist tradition) to the Scopes Monkey Trial, Fuller provides an informative and often startling look at a thread that weaves persistently throughout American religious and cultural life.

Nearly 40% of all Americans have no connection with organized religion. Yet many of these people, even though they might never step inside a house of worship, live profoundly spiritual lives. But what is the nature and value of unchurched spirituality in America? Is it a recent phenomenon, a New Age fad that will soon fade, or a long-standing and essential aspect of the American experience? In Spiritual But Not Religious, Robert Fuller offers fascinating answers to these questions. He shows that alternative spiritual practices have a long and rich history in America, dating back to the colonial period, when church membership rarely exceeded 17% and interest in astrology, numerology, magic, and witchcraft ran high. Fuller traces such unchurched traditions into the mid-nineteenth century, when Americans responded enthusiastically to new philosophies such as Swedenborgianism, Transcendentalism, and mesmerism, right up to the current interest in meditation, channeling, divination, and a host of other unconventional spiritual practices. Throughout, Fuller argues that far from the flighty and narcissistic dilettantes they are often made out to be, unchurched spiritual seekers embrace a mature and dynamic set of basic beliefs. They focus on inner sources of spirituality and on this world rather than the afterlife; they believe in the accessibility of God and in the mind''s untapped powers; they see a fundamental unity between science and religion and an equality between genders and races; and they are more willing to test their beliefs and change them when they prove untenable. Timely, sweeping in its scope, and informed by a clear historical understanding, Spiritual But Not Religious offers fresh perspective on the growing numbers of Americans who find their spirituality outside the church.

It is now generally accepted that the structure and function of the human body deeply influence the nature of human thought. As a consequence, our religious experiences are at least partially determined by our sensory organs, emotional programs, sexual sensibilities, and the neural framework of our brains. In Spirituality in the Flesh, Robert C. Fuller investigates how studying the body can help us to answer the profoundest spiritual questions. Why is it that some religious traditions assign spiritual currency to pain? How do neurochemically driven emotions, such as fear, shape our religious actions? What is the relationship between chemically altered states of consciousness and religious innovation? Using recent biological research to illuminate religious beliefs and practices, Fuller delves into topics as diverse as apocalypticism, nature religion, Native American peyotism, and the sexual experimentalism of nineteenth-century communal societies, in every case seeking middle ground between the arguments currently emanating from scientists and humanists. He takes most scientific interpreters to task for failing to understand the inherently cultural aspects of embodied experience even as he chides most religion scholars for ignoring new knowledge about the biological substrates of human thought and behavior. Comfortable with the language of scientific analysis and sympathetic to the inherently subjective aspects of religious events, Fuller introduces the biological study of religion by joining together this era''s unprecedented understanding of bodily states with an expert''s knowledge of religious phenomena. Culling together insights from scientific observations, historical allusions, and literary references, Spirituality in the Flesh offers a bold look at the biological underpinnings of religion and opens up new and exciting agendas for understanding the nature and value of human religiosity.

Beginning with Emerson and the Transcendentalists, Americans have tended to view the unconscious as the psychological faculty through which individuals might come to experience a higher spiritual realm. On the whole, American psychologists see the unconscious as a symbol of harmony, restoration and revitalization, imbuing it with the capacity to restore peace between the individual and an immanent spiritual power. Americans and the Unconscious studies the symbolic dimensions of American psychology, tracing the historical development of the concept of the unconscious from its early formulations in nineteenth-century theology through its elaboration by the major schools of contemporary academic psychology. In the process, it provides portraits of William James, early American "Freudians" and the "Neo-Freudians," New Psychology, and humanistic psychologies. Fuller draws attention to the ways in which the concept of the unconscious--while originating in the world of scientific discourse--symbolizes philosophical and religious interpretations of human nature, and shows how the "American unconscious" helps locate the development of psychological ideas within the broader contexts of American religious and intellectual history.

Nearly 40% of all Americans have no connection with organized religion. Yet many of these people, even though they might never step inside a house of worship, live profoundly spiritual lives. But what is the nature and value of unchurched spirituality in America? Is it a recent phenomenon, a New Age fad that will soon fade, or a long-standing and essential aspect of the American experience? In Spiritual But Not Religious, Robert Fuller offers fascinating answers to these questions. He shows that alternative spiritual practices have a long and rich history in America, dating back to the colonial period, when church membership rarely exceeded 17% and interest in astrology, numerology, magic, and witchcraft ran high. Fuller traces such unchurched traditions into the mid-nineteenth century, when Americans responded enthusiastically to new philosophies such as Swedenborgianism, Transcendentalism, and mesmerism, right up to the current interest in meditation, channeling, divination, and a host of other unconventional spiritual practices. Throughout, Fuller argues that far from the flighty and narcissistic dilettantes they are often made out to be, unchurched spiritual seekers embrace a mature and dynamic set of basic beliefs. They focus on inner sources of spirituality and on this world rather than the afterlife; they believe in the accessibility of God and in the mind''s untapped powers; they see a fundamental unity between science and religion and an equality between genders and races; and they are more willing to test their beliefs and change them when they prove untenable. Timely, sweeping in its scope, and informed by a clear historical understanding, Spiritual But Not Religious offers fresh perspective on the growing numbers of Americans who find their spirituality outside the church.

The postmodern view that human experience is constructed by language and culture has informed historical narratives for decades. Yet newly emerging information about the biological body now makes it possible to supplement traditional scholarly models with insights about the bodily sources of human thought and experience. "The Body of Faith" is the first account of American religious history to highlight the biological body. Robert C. Fuller brings a crucial new perspective to the study of American religion, showing that knowledge about the biological body deeply enriches how we explain dramatic episodes in American religious life. Fuller shows that the body's genetically evolved systems - pain responses, sexual passion, and emotions like shame and fear - have persistently shaped the ways that Americans forge relationships with nature, society, and God. The first new work to appear in the "Chicago History of American Religion" series in decades, "The Body of Faith" offers a truly interdisciplinary framework for explaining the richness, diversity, and endless creativity of American religious life.

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Note: CD-ROM/DVD and other supplementary materials are not included as part of eBook file.

This book tells how one human emotion shapes our lives. Briding science and spirituality, Robert Fuller makes the convincing case that a sense of wonder is a principal source of humanity's belief in the existence of an unseen order of life. Like no other emotion, he argues, wonder prompts us to pause, admire, and open our hearts and minds. Chapters examining emotions in evolutionary biology and the importance of wonder in human cognitive development alternate with chapters on John Muir, William James, and Rachel Carson, whom Fuller identifies as 'exemplars of wonder'. The writings and lives of these individuals express a functional side of emotion: that the very survival of life on earth today may depend on the empathy, compassion, and care that are aroused by a sense of wonder.

The attempt to identify the emotional sources of religion goes back to antiquity. In an exploration that bridges science and spirituality, Robert C. Fuller makes the convincing case that a sense of wonder is a principal source of humanity''s belief in the existence of an unseen order of life. Like no other emotion, Fuller argues, wonder prompts us to pause, admire, and open our hearts and minds.With a voice that seamlessly blends the scientific and the contemplative, Fuller defines wonder in keeping with the tradition of Socrates--as an emotion related to curiosity and awe that stimulates engagement with the immediate physical world. He draws on the natural and social sciences to explain how wonder can, at the same time, elicit belief in the existence of a more-than-physical reality. Chapters examining emotions in evolutionary biology and the importance of wonder in human cognitive development alternate with chapters on John Muir, William James, and Rachel Carson, whom Fuller identifies as "exemplars of wonder." The writings and lives of these individuals express a functional side of emotion: that the very survival of life on earth today may depend on the empathy, compassion, and care that are aroused by a sense of wonder.Forging new pathways between the social sciences, philosophy, belief, and cultural history, Wonder deepens our understanding of the complex sources of personal spirituality and fulfillment.

The story of mesmerism in nineteenth-century America is the story of how, for the first time, a psychological theory arose to meet the everyday religious and intellectual needs of Americans. Robert Fuller gives us the first complete history of American mesmerist philosophy. He traces its development from an obscure scientific hypothesis to a powerful spiritual philosophy that deeply influenced many of the period's emerging Protestant religious sects. He investigates in depth the role of mesmerism in the Mind-Cure movement and New Thought and paints for us the cultural land­scape existing at a time when thousands of antebellum Americans turned from their churches to the realm of psychology in search of self-understanding.In the early part of the century, mesmerism was for the most part the territory of carnival showmen. Itinerant mesmerists during the 1830s placed subjects in trancelike states from which they could divulge the contents of sealed envelopes and describe in detail locales to which they had never traveled. Literary figures such as Poe and Hawthorne seized upon mesmerism, depicting its workings at their most sinister and diabolical extreme. But by midcentury, mesmerism was beginning to enter the American consciousness in ways that involved anything but parlor trickery. Straddling a fine line between religious myth and scientific philosophy, mesmerism's spiritual tenets resonated almost perfectly with important currents in contemporary religious life. Universalists, Swedenborgians, and early spiritualists adopted the doctrine of mesmerism as evidence of man's unity with the Almighty. The self-made mind-cure practitioner Phineas Quimby used mesmeric theory to develop his "power of positive thinking," a concept that led eventually to the emergence of the Christian Science movement. But, Fuller shows, mind-cure cultists such as Quimby also helped transform mesmerism into a kind of self-help spirituality. Later writers condensed the principles of mesmeric healing into handy maxims that could be assimilated by a popular reading audience. Thus Mesmerism and the American Cure of Souls presents a paradigmatic instance of the role played by psychology in the American sensibility. In addition, Fuller's study constitutes a rich and hitherto unexplored chapter in American intellectual history.

Spiritual But Not Religious: The Basics is an accessible guide to the defining attributes of individuals who define themselves as Spiritual but Not Religious (SBNR), who comprise at least 25% of the American population. Topics covered include:What does it mean to consider oneself “religious” or “spiritual”?What historical or cultural forces have prompted people to distinguish between them and identify as “spiritual” but not “religious”?How did today’s expressions of SBNR emerge?What are SBNR beliefs/practices?What are the criticisms of SBNR posed both by those who are nonreligious and those who are more conventionally religious?What is the future of SBNR in economically developed nations?The book introduces the broad spectrum of beliefs and practices associated with individuals who identify as being spiritual but not religious. Featuring portraits of real people’s experiences of being SBNR, the book explains the terminology, historical background, contemporary expressions, and probable future of this enduring strain of American religiosity. This is the go-to resource for anyone interested in understanding more about the beliefs of those who are spiritual but not religious.

Spiritual But Not Religious: The Basics is an accessible guide to the defining attributes of individuals who define themselves as Spiritual but Not Religious (SBNR), who comprise at least 25% of the American population. Topics covered include:What does it mean to consider oneself “religious” or “spiritual”?What historical or cultural forces have prompted people to distinguish between them and identify as “spiritual” but not “religious”?How did today’s expressions of SBNR emerge?What are SBNR beliefs/practices?What are the criticisms of SBNR posed both by those who are nonreligious and those who are more conventionally religious?What is the future of SBNR in economically developed nations?The book introduces the broad spectrum of beliefs and practices associated with individuals who identify as being spiritual but not religious. Featuring portraits of real people’s experiences of being SBNR, the book explains the terminology, historical background, contemporary expressions, and probable future of this enduring strain of American religiosity. This is the go-to resource for anyone interested in understanding more about the beliefs of those who are spiritual but not religious.

Get the book you need to succeed in any Photoshop endeavor -- Photoshop CS3 Bible. In this totally updated edition to the international bestseller, the authors show you how to master every aspect of Photoshop -- from image-editing basics to new techniques for working with camera raw images. You''ll learn how to retouch, color correct, manipulate, and combine images using Photoshop. You''ll discover how to create cutting-edge special effects for digital or film-based images, and use them on the Web or in print. And you''ll find out how to use the File Browser, histogram palette, Lens Blur, Match Color, the color replacement tool, customizable keyboard shortcuts, and more. The authors'' easy and approachable writing style demystifies even the most complex Photoshop tasks. Order today and master Photoshop CS3.

Note: CD-ROM/DVD and other supplementary materials are not included as part of eBook file.

The attempt to identify the emotional sources of religion goes back to antiquity. In an exploration that bridges science and spirituality, Robert C. Fuller makes the convincing case that a sense of wonder is a principal source of humanity''s belief in the existence of an unseen order of life. Like no other emotion, Fuller argues, wonder prompts us to pause, admire, and open our hearts and minds.With a voice that seamlessly blends the scientific and the contemplative, Fuller defines wonder in keeping with the tradition of Socrates--as an emotion related to curiosity and awe that stimulates engagement with the immediate physical world. He draws on the natural and social sciences to explain how wonder can, at the same time, elicit belief in the existence of a more-than-physical reality. Chapters examining emotions in evolutionary biology and the importance of wonder in human cognitive development alternate with chapters on John Muir, William James, and Rachel Carson, whom Fuller identifies as "exemplars of wonder." The writings and lives of these individuals express a functional side of emotion: that the very survival of life on earth today may depend on the empathy, compassion, and care that are aroused by a sense of wonder.Forging new pathways between the social sciences, philosophy, belief, and cultural history, Wonder deepens our understanding of the complex sources of personal spirituality and fulfillment.

The attempt to identify the emotional sources of religion goes back to antiquity. In an exploration that bridges science and spirituality, Robert C. Fuller makes the convincing case that a sense of wonder is a principal source of humanity''s belief in the existence of an unseen order of life. Like no other emotion, Fuller argues, wonder prompts us to pause, admire, and open our hearts and minds.With a voice that seamlessly blends the scientific and the contemplative, Fuller defines wonder in keeping with the tradition of Socrates--as an emotion related to curiosity and awe that stimulates engagement with the immediate physical world. He draws on the natural and social sciences to explain how wonder can, at the same time, elicit belief in the existence of a more-than-physical reality. Chapters examining emotions in evolutionary biology and the importance of wonder in human cognitive development alternate with chapters on John Muir, William James, and Rachel Carson, whom Fuller identifies as "exemplars of wonder." The writings and lives of these individuals express a functional side of emotion: that the very survival of life on earth today may depend on the empathy, compassion, and care that are aroused by a sense of wonder.Forging new pathways between the social sciences, philosophy, belief, and cultural history, Wonder deepens our understanding of the complex sources of personal spirituality and fulfillment.