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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Why do so many people believe in miracles?
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<blockquote data-quote="Admin" data-source="post: 220105" data-attributes="member: 1"><p>BY YUJIN NAGASAWA</p><p></p><p>In 2013, a five-year-old Brazilian boy named Lucas, fell 6.5 meters from a window, while playing with his sister. His head hit the ground, which caused a loss of brain tissue. Lucas fell into a coma and his heart stopped twice. The doctor had told Lucas’ parents that the boy would likely not survive, and that even if he had survived he could remain in a vegetative state. To the astonishment of everyone involved, however, he woke up soon after and was discharged from the hospital only a few days later. </p><p></p><p>[ATTACH=full]20910[/ATTACH]Lucas’s family believe that his miraculous survival was due to their prayer to Francisco and Jacinta, Portuguese children who lived for only nine and ten years, respectively, at the beginning of the twentieth century. On 13 May 1917, in the small town of Fátima, the two children witnessed an apparition of the Virgin Mary. They reported that she looked “brighter than the sun, shedding rays of light clearer and stronger than a crystal goblet filled with the most sparkling water and pierced by the burning rays of the sun.” Mary appeared to them several times afterwards and shared secrets with them which included, among other things, predictions of the end of World War One and the start of World War Two. On 13 May this year—exactly 100 years after the first apparition—some half million people gathered at Fátima. Pope Francis canonized these children there on the basis of their posthumous miracles, including the cure of Lucas.</p><p>Belief in miracles, such as the ones mentioned above, is widespread. According to recent surveys 72% of people in the USA and 59% of people in the UK believe that miracles take place. Why do so many people believe in miracles in the present age of advanced science and technology? Let us briefly consider three possible answers to this question.</p><p></p><p>The first possible answer is simply that miracles actually do take place all the time. If they take place all the time it is not a surprise that many people witness them and believe in them. However, philosophers widely agree that miracles always involve a violation of the laws of nature. Such acts as healing a fatal injury instantly or turning water into wine are considered miracles primarily because they violate the laws of nature—they cannot be performed without defying the laws of physics, chemistry, biology and so on. Yet nature is a uniform and stable system. If the laws of nature were regularly violated, we would not be able to speak, walk, or even breathe. Hence, even if miracles can occur in principle, they simply cannot occur regularly.</p><p></p><p>The second possible answer is that belief in miracles is a projection of wishful thinking. According to this answer, many people believe in miracles because they want to think that they take place. There is some truth in this answer. One can argue that belief in miraculous healing is particularly common because people want to remain hopeful even when they suffer a serious illness or injury. However, it is not clear why so many people would believe something merely because they want it to be the case. For example, many people want to become millionaires but few believe that they are millionaires, unless they really are.</p><p></p><p>The third answer is that belief in miracles has cognitive and developmental origins. According to recent psychological research, a cognitive mechanism that detects violations of the laws of nature is in place as early as infancy. In one experiment, two-and-a-half-month-old infants consistently showed ‘surprise’ when they witnessed their toys appearing to teleport or pass through solid objects. Some psychologists even argue that such a violation of expectations creates an important opportunity for infants to seek information and learn about the world. In these experiments, infants spent more time exploring toys that violated their expectations than toys that did not. Some of them were even eager to test their ‘hypotheses’ by banging the toys that appeared to pass through a wall or drop the toys that appeared to hover in the air. Some psychologists also argue that belief in miracles has survived for a long time because miracles have a common character: ‘minimal counter-intuitiveness.’ That is, well-known miracles often deviate slightly from intuitive expectations but do not involve overly counter-intuitive elements. They spread successfully through generations because while they offer an idea that is challenging enough to attract attention, they also avoid over-taxing people’s conceptual systems. The hypothesis of minimal counter-intuitiveness has been supported by psychological experiments. Many well-known miracle stories—such as Jesus walking on water and Muhammad instantly restoring the sight of a blind person—are indeed minimally counter-intuitive because they are only slightly counter-intuitive.</p><p></p><p>The third answer, which appeals to the cognitive and developmental origins of belief in miracles, seems to be most compelling. It is important to note, however, that this answer does not imply that miracles can never take place. Consider a parallel example: Suppose that psychologists discover that hungry people tend to see illusions of biscuits in their cupboards. This does not mean that whenever hungry people see biscuits in their cupboards they are seeing illusions. It may well be the case that they really do have biscuits in their cupboards. Similarly, even if psychologists can explain that there are cognitive and developmental origins of miracle beliefs, whether miracles can actually take place is a separate question.</p><p></p><p>On the face of it, believing in miracles seems to be incompatible with modern life. It seems unlikely, however, that they will disappear any time soon as they have deep cognitive roots in human psychology.</p></blockquote><p></p>
[QUOTE="Admin, post: 220105, member: 1"] BY YUJIN NAGASAWA In 2013, a five-year-old Brazilian boy named Lucas, fell 6.5 meters from a window, while playing with his sister. His head hit the ground, which caused a loss of brain tissue. Lucas fell into a coma and his heart stopped twice. The doctor had told Lucas’ parents that the boy would likely not survive, and that even if he had survived he could remain in a vegetative state. To the astonishment of everyone involved, however, he woke up soon after and was discharged from the hospital only a few days later. [ATTACH type="full" align="left" width="371px"]20910[/ATTACH]Lucas’s family believe that his miraculous survival was due to their prayer to Francisco and Jacinta, Portuguese children who lived for only nine and ten years, respectively, at the beginning of the twentieth century. On 13 May 1917, in the small town of Fátima, the two children witnessed an apparition of the Virgin Mary. They reported that she looked “brighter than the sun, shedding rays of light clearer and stronger than a crystal goblet filled with the most sparkling water and pierced by the burning rays of the sun.” Mary appeared to them several times afterwards and shared secrets with them which included, among other things, predictions of the end of World War One and the start of World War Two. On 13 May this year—exactly 100 years after the first apparition—some half million people gathered at Fátima. Pope Francis canonized these children there on the basis of their posthumous miracles, including the cure of Lucas. Belief in miracles, such as the ones mentioned above, is widespread. According to recent surveys 72% of people in the USA and 59% of people in the UK believe that miracles take place. Why do so many people believe in miracles in the present age of advanced science and technology? Let us briefly consider three possible answers to this question. The first possible answer is simply that miracles actually do take place all the time. If they take place all the time it is not a surprise that many people witness them and believe in them. However, philosophers widely agree that miracles always involve a violation of the laws of nature. Such acts as healing a fatal injury instantly or turning water into wine are considered miracles primarily because they violate the laws of nature—they cannot be performed without defying the laws of physics, chemistry, biology and so on. Yet nature is a uniform and stable system. If the laws of nature were regularly violated, we would not be able to speak, walk, or even breathe. Hence, even if miracles can occur in principle, they simply cannot occur regularly. The second possible answer is that belief in miracles is a projection of wishful thinking. According to this answer, many people believe in miracles because they want to think that they take place. There is some truth in this answer. One can argue that belief in miraculous healing is particularly common because people want to remain hopeful even when they suffer a serious illness or injury. However, it is not clear why so many people would believe something merely because they want it to be the case. For example, many people want to become millionaires but few believe that they are millionaires, unless they really are. The third answer is that belief in miracles has cognitive and developmental origins. According to recent psychological research, a cognitive mechanism that detects violations of the laws of nature is in place as early as infancy. In one experiment, two-and-a-half-month-old infants consistently showed ‘surprise’ when they witnessed their toys appearing to teleport or pass through solid objects. Some psychologists even argue that such a violation of expectations creates an important opportunity for infants to seek information and learn about the world. In these experiments, infants spent more time exploring toys that violated their expectations than toys that did not. Some of them were even eager to test their ‘hypotheses’ by banging the toys that appeared to pass through a wall or drop the toys that appeared to hover in the air. Some psychologists also argue that belief in miracles has survived for a long time because miracles have a common character: ‘minimal counter-intuitiveness.’ That is, well-known miracles often deviate slightly from intuitive expectations but do not involve overly counter-intuitive elements. They spread successfully through generations because while they offer an idea that is challenging enough to attract attention, they also avoid over-taxing people’s conceptual systems. The hypothesis of minimal counter-intuitiveness has been supported by psychological experiments. Many well-known miracle stories—such as Jesus walking on water and Muhammad instantly restoring the sight of a blind person—are indeed minimally counter-intuitive because they are only slightly counter-intuitive. The third answer, which appeals to the cognitive and developmental origins of belief in miracles, seems to be most compelling. It is important to note, however, that this answer does not imply that miracles can never take place. Consider a parallel example: Suppose that psychologists discover that hungry people tend to see illusions of biscuits in their cupboards. This does not mean that whenever hungry people see biscuits in their cupboards they are seeing illusions. It may well be the case that they really do have biscuits in their cupboards. Similarly, even if psychologists can explain that there are cognitive and developmental origins of miracle beliefs, whether miracles can actually take place is a separate question. On the face of it, believing in miracles seems to be incompatible with modern life. It seems unlikely, however, that they will disappear any time soon as they have deep cognitive roots in human psychology. [/QUOTE]
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