Eph F. Smith said that “men can not worship the Creator and appear with careless indifference upon his creatures . . . Like of nature is akin for the enjoy of God; the two are inseparable” (Kelson 1999).Religions 2021, 12,9 ofFunding: This investigation received no external funding. Institutional Review Board Statement: The study was carried out in line with the recommendations in the Declaration of Helsinki, and approved by the Institutional Review Board. Informed Consent Statement: Not applicable. Conflicts of Interest: The authors declare no conflict of interest.
Academic Editor: Aria Nakissa Received: 17 October 2021 Accepted: 16 November 2021 Published: 22 NovemberPublisher’s Note: MDPI stays neutral with regard to jurisdictional claims in published maps and institutional affiliations.Copyright: 2021 by the authors. Licensee MDPI, Basel, Switzerland. This article is definitely an open access post distributed beneath the terms and circumstances with the Inventive Commons Attribution (CC BY) license (https:// creativecommons.org/licenses/by/ four.0/).Investigating religious phenomena from a cognitive point of view GYKI 52466 manufacturer supplies a deep understanding of those phenomena. Having said that, the study of Islamic religious phenomena in the perspective of cognitive science is just beginning (Nakissa 2020a, 2020b). Cognitive science of religion (CSR) assumes that the human mind has cognitive biases, dispositions, and tendencies that play an essential role within the presence, prevalence, and persistence of religious beliefs and behaviors inside a culture and involving cultures (White 2018). Taking into account the role of context-dependent elements, CSR assumes that the a lot more religious concepts are compatible with cognitive tendencies, the far more likely it really is that those religious ideas will emerge and be transmitted (White 2017). CSR scholars have introduced many theories to clarify how cognitive tendencies contribute towards the emergence and transmission of religious beliefs such as supernatural beings (e.g., Barrett and Richert 2003), life just after death (e.g., Hodge 2011), reincarnation (White 2016), paradise (N ri 2008), supernatural punishment (Johnson 2009), immanent justice (BMS-986094 HCV Baumard and Chevallier 2012), theological ideas (De Cruz 2013; Nichols 2004; Pyysi nen 2004), new religious movements (Upal 2005), incorrect theological concepts (Barrett 1999; Roubekas 2014), as well as purgatory (Baumard and Boyer 2013). A overview on the literature of CSR indicates that the purgatory doctrine, which has played a vital function in Christian cultures (Eire 2010; Walter 1996), has not received adequate focus from CSR researchers. Baumard and Boyer (2013) recommend that cognitive tendencies have facilitated the emergence and transmission of your purgatory doctrine inReligions 2021, 12, 1026. https://doi.org/10.3390/relhttps://www.mdpi.com/journal/religionsReligions 2021, 12,2 ofChristian and Chinese cultures. We hypothesize that these similar cognitive tendencies may also clarify the existence and spread in the purgatory doctrine in contemporary Islamic cultures, despite the doctrine’s incompatibility with orthodox Islamic theology. We recommend that the proportionality bias (Baumard and Boyer 2013), and immanent justice bias (Baumard and Chevallier 2012) explain the emergence and transmission of the purgatory doctrine in modern Islamic cultures. Historian Minois (1994) noted that hell in most ancient religions is temporary and its function is purification. The purgatory doctrine in Catholic Christianity states that.
