Spiritual Phenomena Research Articles

Teaism in the Sinophone World and Beyond： Spiritual, Political and Material Explorations

Throughout the Chinese sphere, that is, in the People's Republic of China and Taiwan, tea houses, tea stores, and tea meditation groups often without a particular religious orientation have appeared in the past decades. Tea lovers groups with various philosophical discussions appear throughout cyberspace, where people show their appreciation for tea as a drinkable delicious product and a spiritual tool. The question to be asked here is whether it should be recognized as a religious or spiritual practice agent in and of itself? Should we then talk about the present-day movement of teaism? If we do recognize this as a spiritual phenomenon, should it then be labeled as a New Religious Movement? The trajectory of tea in China is intrinsically connected to religious traditions. This connection is historical, yet it plays a part in the contemporary religious and spiritual sphere. The article explores the continuation and developments of tea culture in the context of the religious sphere of China, looking at practices connected to tea of communities, religious organizations, and individuals. The author explores how tea drinking, commercializing and tea related practices intersect with politics, materiality, and spirituality in contemporary society. In this context it is then argued that tea is a cultural element, religious self-refinement tool, and an active material agent with social-political capacities. The study includes historical narratives, ethnographic data, and literary sources about tea, making up a genealogy of tea which encompasses ritualistic aspects, economic aspects, and power relations related to tea in Chinese society.

Ontology and Closeness in Human–Nature Relationships: Beyond Dualisms, Materialism and Posthumanism, by Neil H. Kessler

<i>Ontology and Closeness in Human–Nature Relationships: Beyond Dualisms, Materialism and Posthumanism</i>, by Neil H. Kessler

The Life and Theology of Alexander Knox: Anglicanism in the Age of Enlightenment and Romanticism by David Mccready

Reviewed by: The Life and Theology of Alexander Knox: Anglicanism in the Age of Enlightenment and Romanticism by David Mccready Shaun Blanchard The Life and Theology of Alexander Knox: Anglicanism in the Age of Enlightenment and Romanticism BY DAVID MCCREADY Series: Anglican-Episcopal Theology and History, vol. 6. Leiden and Boston: Brill, 2020. 324 pages. Paperback: $69.00. ISBN: 9789004355224. Alexander Knox (1757–1831), a lay theologian of the Church of Ireland, is known mainly to specialists in Anglican studies.1 David McCready's new study provides a detailed account of Knox's manifold theological contributions that will appeal to historians and theologians studying Anglo-Irish Christianity in the eighteenth and nineteenth centuries. While the subtitle certainly hints at the broader relevance of this little-known figure, it actually references only a part of the rich web of interconnected themes, persons, and issues illuminated by this study. McCready has delivered an incredibly rich and widely relevant monograph that merits engagement not only by those interested in English-speaking theology's appropriation of Platonism, the Enlightenment, and Romanticism. The book is also a deep dive into the eclectic, unique, and innovative thought of a man who helped construct "Anglican" identity itself, engaged Methodists and Roman Catholics in a sincere proto-ecumenical outlook, and was, in certain intriguing aspects, a forerunner of the Oxford Movement. The first chapter sketches Knox's life as a lay theologian, and one who demands attention for his connection to John Wesley and his influence on, among others, Hannah More, William Wilberforce, Gladstone, and Newman. McCready's second chapter is an important analysis of Knox as "a theoretician of Anglicanism" (37–39). In addition to tilling the soil that made the Tractarians possible, the story of the construction of a distinctively "Anglican" identity—Knox was one of the first to popularize the term itself—in the early nineteenth century sheds light not only on dynamics internal to the Church of England/Ireland, but to the broader context of a national church that found itself within a modernizing and expanding empire marked by a plurality of confessions. Knox's unapologetic Erastianism was tempered by an equally sincere commitment to toleration and friendship [End Page 79] across confessional lines, for example with the Evangelical Hannah More. The via media he advocated—familiar to students of Newman's career and of the Oxford Movement—looked to the church fathers instead of the sixteenth-century Protestant reformers for inspiration. In a letter to his confidant John Jebb, a Church of Ireland bishop who is also regarded as a forerunner of the Oxford Movement, Knox bemoaned, with his typical verve, "the nick-name of Protestant" as "a perverse influence" on Anglican identity. Knox's vision for Anglicanism was a middle path "equidistant from puritanism on the one hand, and from popery on the other" (38). McCready rightly notes such a statement as an anticipation of Newman's Anglicanism, which was emphatically "not Protestant" but "merely reformed," in Newman's words (39). While Knox should be honored for his commitment to extending friendship and toleration both to Catholics and to Dissenting Protestant sects, he was not afraid to criticize doctrines that were absolutely central to their self-understanding—"literal transubstantiation" (a theologically dubious phrase) in the case of the former, and sola scriptura for the latter. Knox even referred to this key commitment of the Reformation as a Scylla to the Charybdis of Popery (specifically to its unhappy accretions). Knox's connections to Wesley, whom he highly esteemed, are explored in chapter three. Like Wesley, Knox had serious ecclesial and sacramental commitments, but was in tune with the phenomenon of "heart religion," defined as "a form of piety in which primacy is given to the affective and the experiential" (263). The next three chapters sketch the context of Knox's theology and influences on it by examining Platonism (and Knox's love of the Greek fathers, especially Clement of Alexandria and John Chrysostom), the Enlightenment, and Romanticism. McCready does a good job of showing the complex interplay of these phenomena—Enlightenment and Romanticism are not airtight paradigms, but rather constellations of intellectual, and in this case, spiritual phenomena that dynamically intersect and are...

Fashioning Sufi: body politics of androgynous sacred aesthetics

Revered as the ‘Queen of Qawwali’ and ‘Queen of Sufi music’, sixty-seven-year-old Abida Parveen is a spiritual phenomenon who transcends gender while performing. She is known for her signature fashion style of buttoned-up masculine-cut kurta (tunic) with matching shalwar (loose trousers) and an ajrak (block-printed) shawl. Her aesthetic circulates within transnational and national fashion media and popular cultural spaces through descriptors such as androgynous, masculine, modest, indigenous and sacred. As a highly respected figure with widely circulating performances on both the national and international stages, as well through multiple media circuits, including television, social/digital media and broadcast concerts, Parveen's undeniable fame and her transgressive entry into an otherwise male-dominated music genre raises important questions about gender, embodiment, spirituality and the sacred. In analysing Parveen's body and dress in performance, I centre her sartorial style as sites of spirituality and affect to ask: what does it mean for Parveen to transcend gender through a performance of androgynous Sufism and mobilise it as an entry way into spiritual iconism? What imaginations around spirituality and the sacred become available through Parveen's sartorial practices? How does Parveen's style offer an alternative route to Muslim spirituality? Taking up Parveen's embodied coagulation between fashion and the sacred reveals an absence in feminist fashion studies on which subjects and styles are viewed as important, relevant, resistant or transgressive and thus worthy of theorisation. As a feminist scholar interested in the relationship between gender, power and self/representation, I see Parveen as a key global cultural and spiritual figure who necessitates transnational feminist analysis. This article is situated at the intersections of fashion and cultural studies, feminist, queer and trans spiritualities and South Asia studies.

“Spiritual Capacities” in Psychological Research: Confronting the Appearances

Researching phenomena associated with religion or spirituality faces a triple conundrum not easily resolved: What counts as religion or spirituality, are they independent or derivative phenomena, and can they be empirically determined at all? Appropriately, therefore, a recent special issue of the journal Psychology of Religion and Spirituality asks: What is its object of study? We argue that this cannot be resolved merely by considering diverse religious or spiritual phenomena. It requires a turn instead to what grounds religious and spiritual experience. Illustrating this claim from field research on “spiritual capacities and religious assets for health” in the face of interpersonal violence in two local communities, we argue that a set of supersensible, non-material, and therefore “spiritual” but nonetheless real human capacities that we must assume human beings possess, ground the sensible, empirical phenomena or “appearances” we call religion or spirituality. The notion of supersensible spiritual capacities, by definition incapable of empirical proof or disproof, places strict limits on phenomenal claims about religion or spirituality, particularly ontological ones. Although studying the phenomena or appearances remains important, paying attention to spiritual capacities enables us better to grasp the contingent nature of such phenomena while grounding them in that innate and general disposition of the human being—which we tentatively define as the C-factor.

“A Feeling of Space”: Margaret Oliphant’s Supernatural Short Fiction in Blackwood’s Edinburgh Magazine

ABSTRACT During her prolific career, the Scottish writer Margaret Oliphant (1828–97) produced a cluster of short stories and novellas about the “seen and the unseen” world of supernatural and spiritual phenomena. This essay evaluates Oliphant’s contribution to the genre of the supernatural short story, focusing on the ten supernatural tales she published in the conservative Blackwood’s Edinburgh Magazine between 1857 and 1897. Oliphant’s stories of the seen and the unseen occupy an uneasy ideological space between the commercial, the pious and the subversive and unusually seek to establish a continuum between this life and the next. This ambivalence is represented spatially in the stories’ persistent preoccupation with thresholds and journeys, which Oliphant uses to suggest the liminal encounters between the living and the dead and the passage from life to death but also to explore questions of gender, religion and modernity. Drawing on a critical framework provided by the spatial humanities, I read the stories’ overlapping spatialities – generic, periodical, gendered, spiritual – as indicative of the opportunities, constraints and strategies encountered by a professional female author publishing in the ideologically charged space of the periodical press during the seminal period of transition from the Victorian to the modernist.

Developing the Dead: Spirit Photography, Mormonism, and Noise

Developing the Dead: Spirit Photography, Mormonism, and Noise

Buddhism and Shamanism among Tuvans in Russia and China now: folk cults and traditions

The Buddhist teaching referred to asSaryg Shazhyn(Yellow Hat Faith) on the territory of Tuva and among the Tuvans, has always been a unique phenomenon in their Old and modern history. It absorbed the fundamental religious principles and some of the cultural heritage of Tibet and Mongolia, as well as national traditional beliefs, shamanistic, with its old foundations. In its turn, the Tuvan shamanism (known askam / kham) was enriched by unique Buddhist practices and formulations. The special interest in the modern interaction of Buddhism and shamanism among the Tuvans of the Russian Federation and the PRC is based upon the fact, that these spiritual phenomena still have both separate and common influences on traditional holidays and cults. At the same time, cultural and country differences and certain historical backgrounds have corrected their impact on the traditions and society of Tuvans. The article examines the influence of traditional beliefs, Buddhism and shamanism on the culture of modern Tuvans of the Russian Federation and China. It is based upon the sources such as the main holidays, rituals and cults, the design of temples. highlights the general and distinctive tendencies, as well as syncretism in the development of religious ideas. It also shows the significance of historical background and the influence of the cultural environment. As a special case of the projection of the religious and spiritual ideas, a derivative of the historical and cultural past of the Tuvans, seasonal and religious traditions, the authors studied the cults of Subutai and Genghis Khan. These cults should be considered as supra-religious and extra-territorial phenomena capable of giving new perspectives to society and a special level of communication between the Tuvan communities in the Russian Federation and the PRC.

An Exploration of the Aberrant Perceptions Experienced by Westerners in the Peruvian Amazon Amid Shipibo Ayahuasca Practices

ABSTRACTAyahuasca has become a subject of great interest in recent years. Academics, spiritual seekers, communities, and curious individuals have all been intrigued by this topic through either writing about it or direct participation in the contemporary spiritual phenomenon that is ayahuasca, which holds promises of bestowing upon its users profound wisdom or healing. However, what anthropological (but also popular) writings barely comment on are the deviant perceptions that arise out of experiences seeking amelioration or transcendence, and the subjective ways in which those experiences are interpreted. Consequently, I wish to supplement this scope of representation. In this text, I present fieldwork conducted in the Peruvian Amazon amid the Shipibo, focusing on the experiences of the spiritual seekers who came to them in search of healing or self‐discovery. I discovered a unique contradiction—participation in Shipibo ayahuasca practices while simultaneously having or developing a negative perception or attitude towards it. These aberrances are held, as I argue herein, (incognizantly) in the expressed attitudes of the Westerners (especially North American and European) as a result of the positivist notions that emerged from the Age of Enlightenment (but are not limited to it). My priority in this article is to present and expound on these atypical associations and place them against a historical (Western) background to elucidate the origin of the thus found and experienced perceptions.

The Spreading of Caodaism to Taiwan: Man’s Will versus Divine Will

Caodaism officially came into existence in 1926 in Southern Vietnam and soon became a spiritual phenomenon, in the sense of spiritual and social influence. Despite being sandwiched between political forces and ruling governments, Caodaism steadily grew far beyond its national boundary. After 95 years, Caodaism eventually reached Taiwan when a new small Cao Đài Congregation, approved by top Cao Đài Dignitaries in Vietnam, was established in Zhongli District, Taoyuan City by a group identifying as ‘Vietnamese New Immigrants’ in Taiwan. This article traced this religious organization’s doctrine, philosophy, prophecy and relevant socio-cultural factors and found that (1) Caodaists see the successful spreading of Caodaism to Taiwan as having been prophesied long ago; (2) Caodaists believe that any human efforts by Cao Đài missionaries to spread Caodaism overseas without approval from Divinities could end up in failure; and (3) the similarities in social, cultural, and religious practices between the peoples of Vietnam and Taiwan lay a strong foundation for Caodaism to further develop in Taiwan.

A Suicidal Teen: Help Knowing the Warning Signs and Risk Factors

Suicide is such an unexplained, meaningless, tragic,contradictory and mystified complex public healthproblem having dimensions of physical, biological,somatic, mental, psychological, psychiatric, cultural,social and spiritual phenomenon. In spite of the severalidentified background factors, the real reasons behindsuicide is not clear, because suicide is multi-causal, and cannever be traced back to one single cause. However, thestrongest suicide risk factor is an unrecognized anduntreated mental disorder. Suicide among young people is1one of the most serious public health problems. Accordingto the Centers for Disease Control (CDC) suicide is the2second leading cause of death for teens and young adults.The suicide rate among teenage girls reached an all-timehigh in 2015. The analysis found an increase in teensuicides across the board between 2007 and 2015. Thesuicide rate increased 31% for teen boys and doubled for teen girls during this time period. The numbers are a sobering reminder that suicide is agrowing public health concern and that teens are aparticularly vulnerable group. Research shows that teen4depression is on the rise and suicide is always a risk during5the course of a major depressive episode. World HealthOrganization Global Health Observatory estimatesreported suicide rate in Bangladesh is 7.8 per 100,0006population in 2012. However, in a paper published byFeroz et al., reported that suicide rate was 30.4% below 207years of age in Bangladesh. The Bangladesh Police are theonly authorities to keep track of the suicides in the country.According to their 2017 statistics, on average around 30people commit suicide every day. Statistics show that9,665 people committed suicide in 2010 and the numberrose to 11,095 in 2017 among them the largest portion wasbelow 20 years of age. But the police, activists and expertsconcur strongly that the actual numbers would be much higher as many incidents go unreported. So it is time to take action against teen suicide. At first we have to know about the warning signs of suicide and also know about, how to help the teens to prevent the catastrophic event.

Cuidados paliativos: percurso na atenção básica no Brasil

In 2022, an important international report was published on the “value of death” not only in the field of health, but in relation to human societies in general. This report proposed to reimagine systems related to end of life in which death is understood not only as a physiological event but also as a relational and spiritual phenomenon with a value of its own and inseparable from life. It identifies the low priority given by most governments worldwide to the issue of alleviating suffering and supporting bereavement, evidenced by the low investment in palliative care. At the same time, we are witnessing in Brazil changes that threaten the feasibility of palliative care policies in primary health care. The denial of finitude within health systems is reflected in global indicators such as the quality of death index of The Economist magazine, in which Brazil ranks 42nd, the global atlas of palliative care of the World Hospice and Palliative Care Alliance, where Brazil is in level 3b, and the global trends in opioid consumption of International Narcotics Control Board of the World Health Organization, in which opioid consumption in Brazil is in the hundreds of doses per million inhabitants per day. Despite notable advances in the legislative and executive fields with regard to palliative care, the Brazilian Unified National Health System (SUS) and primary health care have suffered important structural setbacks that will impact the design of public policy for palliative care. The goal of this article is to undertake an initial analysis of the impacts of current policies within this context and their repercussions in the construction of a solid policy for palliative care.

Palliative care: pathway in primary health care in Brazil.

In 2022, an important international report was published on the "value of death" not only in the field of health, but in relation to human societies in general. This report proposed to reimagine systems related to end of life in which death is understood not only as a physiological event but also as a relational and spiritual phenomenon with a value of its own and inseparable from life. It identifies the low priority given by most governments worldwide to the issue of alleviating suffering and supporting bereavement, evidenced by the low investment in palliative care. At the same time, we are witnessing in Brazil changes that threaten the feasibility of palliative care policies in primary health care. The denial of finitude within health systems is reflected in global indicators such as the quality of death index of The Economist magazine, in which Brazil ranks 42nd, the global atlas of palliative care of the World Hospice and Palliative Care Alliance, where Brazil is in level 3b, and the global trends in opioid consumption of International Narcotics Control Board of the World Health Organization, in which opioid consumption in Brazil is in the hundreds of doses per million inhabitants per day. Despite notable advances in the legislative and executive fields with regard to palliative care, the Brazilian Unified National Health System (SUS) and primary health care have suffered important structural setbacks that will impact the design of public policy for palliative care. The goal of this article is to undertake an initial analysis of the impacts of current policies within this context and their repercussions in the construction of a solid policy for palliative care.

Философский диалог России и Запада: трансляция смыслов и герменевтический «сбой» (на примере нидерландских переводов творческого наследия С.Л. Франка 1930-х гг.)

The article addresses a number of hermeneutic difficulties faced by representa­tives of the Dutch philosophical community of the 1930s in the context of their comprehension of Frank’s works. Semyon Frank was one of the famous Russian émigré thinkers. The article draws attention to important linguistic, cultural, and ideological features inherent in Russian religious philosophy, which might be­come obstacles to Western hermeneutic practices, implicitly emanating from other cultural and value-semantic foundations. The available examples of incom­plete, distorted translation and interpretation by Dutch intellectuals of such a key concept for Russian religious philosophy as “collegiality” are analyzed. It is noted that this concept was perceived in a simplified way, only as a “feeling of connectedness”, which far from fully reflects its content and makes it diffi­cult to build a full-fledged philosophical dialogue. In the philosophy of Semyon Frank, this concept has a much deeper content. According to Semyon Frank the collegiality acts as a historically important construct on which the unity of his­tory is based since this spiritual phenomenon presupposes a supertemporal pri­mordial unity, built on the basis of the common fundamental values of those who lived, who is, living now, and those who are still going to live. Especially, it is emphasized that the analyzed example of an unsuccessful translation of meaning should not be absolutized. Additionally, examples of adequate perception of Se­myon Frank by Western thinkers are provided in the article. It is concluded that the hermeneutic difficulties of Dutch intellectuals are caused primarily by their self-centered philosophical view of the world, which interfered with the adequate comprehension of semantic references present in the work of the Russian philosopher.

A SPIRITUALITY AS THE BASIS OF THE ANTHROPOCENTRICISM IN UKRAINIAN PHILOSOPHY

This article covers the human-forming dimension of the phenomenon of spirituality through the lens of Ukrainian philosophical heritage in the context of the modern spiritual depreciation by the powerful technocratic transformations of many aspects of the life of Ukrainian society. It has revealed that human being has become a subject of study by representatives of different historical epochs, who has found their special understanding of the content of spirituality and has given it one of the important roles in human life. It has been analyzed the doctrine of the human physical and mental dichotomy and a value of idea of the heart as the center of the «inner human», the knowledge of which has been recognized as the highest goal of human selfaffirmation. The inner human was defined by such spiritual concepts as the ability to self-determination, self-deepening, self-understanding, self-creation, the art of self-management in curbing passions, the integration and the harmonization of inner world of personality and relationships with others, the presence of non-utilitarian, non-pragmatic value-building with the elevation to the spiritual obedience of the human's will to the Lord's will as a process of the individual theosis. It is concluded that spirituality in the Ukrainian philosophical heritage is a multilevel axiological-anthropocentric «matrix» that seeks to cover all social and individual needs and ensure the integrity of the functioning of human existence, the adequacy of relations with reality. Its defining aspect is the external simplicity of answers to complex problems, the authority of requirements, the criteria of spiritual values, ideals, their indisputable integrity and order, which contribute to a certain inner harmony of the personality. The gained conclusions can strengthen the connection between the nowadays and the spiritual traditions of our people and become an effective tool for overcoming the negative tendencies of rationalism, extreme individualism and technocracy of the modernity.

The processes of transformation of literary consciousness: cognitive analysis

The article deals with the study of the transformation of literary consciousness in creativity. The situation of the emergence of new forms of figurative thinking in artistic discourse is considered based on the example of works of modern Kazakh literature. The mental operations carried out in the course of the creative process are studied in the framework of cognitive analysis. In philosophical science, one of the most important research areas for understanding the essence of human existence is the theory of consciousness. Human consciousness in the XXI century is going through the process of adaptation to a new era under the influence of various social, cultural, historical factors. In particular, the impact of information technology on human reality, worldview, and outlook is especially important. The active introduction of intensively developing technologies into human life has made significant changes in his spiritual world. The actions of a modern person, such as behavior, thinking, speech, are closely connected with digital technologies, and this phenomenon indicates that humanity has entered a new formation. The observation of such spiritual phenomena in literary creativity is quite natural. In this regard, the article includes the attempts to justify the relevance of studying the issues of the theory of consciousness in the field of literary criticism. Contemporary artistic thought and narrative system of literature are distinguished by the technogenic character of the author's consciousness. The article was prepared according to the project AP09259694 «Modern literary studies and cognitive paradigm».

Sacræ Stationes. Percorsi processionali, cartografia e turismo emozionale come presupposti di sviluppo locale: possibili casi di smart destination in Sardegna

If it is true that religious processions represent a spiritual phenomenon strongly rooted in history and are testimonials of a past which preserves collective memory, it is also true that they are expressions of an ancient and multilayered culture that have influenced its territory in a unique and unrepeatable way. This collective memory is cyclically recalled by way of displays of ancient rituals. These displays are capable of attracting thousands of the faithful and ever more often groups of tourists interested in religious phenomena. They also lead to the rediscovery of aspects of history, culture, landscape and territory to which they are linked. A modern religious tourist who is less frenetic and more “experiential” would like to immerse him/herself in the sacred and natural surroundings and distance him/herself from the frantic pace of contemporary life. Thus, processional routes, above all in the internal areas at risk of marginalization, may represent the stakeholders of a priceless territorial capital (both environmental and cultural), capable of generating positive external effects and, therefore, to bring to light and promote these routes within plans of territorial valorization. In this sense, cartography, regardless of format, can represent an element of force capable of culturally communicating facts, phenomena, emotions and movements that would otherwise be too difficult to correlate.

Spirituality and Vicarious Trauma Among Trauma Clinicians: A Qualitative Study.

Background:There has been a lack of research so far on spirituality and trauma. There has been some indication that religion and spirituality are resources in protection against burnout.Objective:The aim of this study was to understand the phenomenon of spirituality in the context of vicarious trauma among trauma clinicians.Methods:This was a qualitative study based on hermeneutic phenomenological methodology. Individual interviews were conducted with 36 physicians, nurse practitioners, and physician assistants on the relationship between their spirituality and trauma work.Results:Participants were recruited from a large Midwest metropolitan Level I trauma center and attendees at the 2018 Eastern Association for the Surgery of Trauma annual conference. Four patterns emerged from the interviews that transcended religious or spiritual affiliation and medical specialty. These included (1) the world of trauma; (2) religious or spiritual beliefs guiding their work; (3) the need for support systems; and (4) the importance of coping mechanisms.Conclusion:Religion or spirituality plays a role in underlying meaning making and, in the moment, coping for trauma professionals.

Культурфилософское измерение воинского этоса в контексте искусства жизни и практик ведения войны

The purpose of the study is to explicate the cultural dimension of the military ethos that is being formed in the context of the practice of warfare. The methodological basis of the research is represented by the integration of a cultural-philosophical approach and interdisciplinary social philosophy. Research results are to substantiate the fact that the military ethos is constructed not only by war, but also by the development of a peaceful life. The military ethos is considered from a rather high moral perspective as a spiritual phenomenon, largely associated with the upbringing of the human race. In this regard, courage and duty are considered as key components of the formation of a military ethos, and various aspects of a military ethos that are characteristic of its individual carriers are identified. It is concluded that the military ethos is largely formed as a result of the elimination of class contradictions, contributing to the egalitarianization of modern culture. &nbsp; Prospects of the study are associated with further consideration of the military ethos in the context of social construction and prevention of military conflicts.

Common phantoms: An American history of psychic scienceAlicia PuglionesiSeries: Spiritual Phenomena. Stanford University Press, 2020, 336 pp. $28.00 (paper). ISBN 9781503612778; 9781503608375 (cloth); 9781503612785 (ebook).

Journal of the History of the Behavioral SciencesEarly View BOOK REVIEW Common phantoms: An American history of psychic science , Puglionesi, Alicia Series: Spiritual Phenomena. Stanford University Press, 2020, 336 pp. $28.00 (paper). ISBN 9781503612778; 9781503608375 (cloth); 9781503612785 (ebook). Renaud Evrard, Renaud Evrard Assistant Professor in Psychology renaud.evrard@univ-lorraine.fr University of LorraineSearch for more papers by this author Renaud Evrard, Renaud Evrard Assistant Professor in Psychology renaud.evrard@univ-lorraine.fr University of LorraineSearch for more papers by this author First published: 04 October 2021 https://doi.org/10.1002/jhbs.22138Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat No abstract is available for this article. Early ViewOnline Version of Record before inclusion in an issue RelatedInformation