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By Noshir H. Antia

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In future chapters I will labour to explain why beliefs need little if any support from objective sources. What matters is that a person has acquired the belief and holds it as salient in mind. Supernatural beliefs, typically in snippets, can also appear as type seven beliefs or fragmented concepts that an individual holds without embracing a larger metaphysical or supernatural system like a religion. Examples include a belief in ghosts or a general disposition towards the presence of a deity, without the accompaniment of any other organised doctrine.

Over the course of this book, I will be trying to show where they intersect, even though when considered individually, they appear to lack coherence. At least three other angles warrant foreshadowing. g. Pyysiäinen 2005). I will introduce examples in later chapters, but will for the moment only observe that mind-based theories of belief change prioritise personal experiences and the reflective work that goes on around them. Conversion and belief change therefore become a function of the way an individual responds to concepts, experiences, and emotions in his or her head.

Such beliefs can assuage mortality anxiety and offer more mundane but urgent securities in facing issues of safety and uncertainty during daily life (Greenberg et al. 1986). Overarching meta-belief sets fire our imaginations at the same time as solidifying a sense of right and wrong. Under the guidance of a common belief system, social groups bond and connect, certain in the camaraderie of a shared and resonantly meaningful reason to work towards a cooperative vision. Religion, as I have mentioned, tends to receive all the limelight.

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A Life of Change by Noshir H. Antia


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