Eph F. Smith mentioned that “men cannot worship the Creator and appear with careless indifference upon his creatures . . . Adore of nature is akin towards the really like of God; the two are inseparable” (Kelson 1999).Religions 2021, 12,9 ofFunding: This study received no external funding. Institutional Overview Board Statement: The study was conducted as outlined by the recommendations on the Declaration of Helsinki, and approved by the Institutional Overview 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 an open access write-up distributed beneath the terms and circumstances in the Creative Commons Attribution (CC BY) license (https:// creativecommons.org/licenses/by/ four.0/).Investigating religious phenomena from a cognitive point of view gives a deep understanding of those phenomena. However, the study of Islamic religious phenomena from the perspective of cognitive science is just starting (Nakissa 2020a, 2020b). Cognitive science of religion (CSR) assumes that the human mind has cognitive biases, dispositions, and tendencies that play an important part within the presence, prevalence, and persistence of religious beliefs and behaviors within a culture and in between cultures (White 2018). Taking into account the function of context-dependent variables, CSR assumes that the more religious suggestions are compatible with cognitive tendencies, the extra likely it is actually that those religious ideas will emerge and be transmitted (White 2017). CSR scholars have introduced many theories to clarify how cognitive tendencies contribute for the emergence and BMS-986094 manufacturer transmission of religious beliefs such as supernatural beings (e.g., Barrett and Richert 2003), life right after death (e.g., Hodge 2011), reincarnation (White 2016), paradise (N ri 2008), supernatural punishment (Johnson 2009), immanent justice (Baumard and Chevallier 2012), theological concepts (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 assessment of your literature of CSR indicates that the purgatory doctrine, which has played an important role 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 with the purgatory doctrine BSJ-01-175 MedChemExpress inReligions 2021, 12, 1026. https://doi.org/10.3390/relhttps://www.mdpi.com/journal/religionsReligions 2021, 12,two ofChristian and Chinese cultures. We hypothesize that these very same cognitive tendencies may also explain the existence and spread in the purgatory doctrine in contemporary Islamic cultures, despite the doctrine’s incompatibility with orthodox Islamic theology. We suggest that the proportionality bias (Baumard and Boyer 2013), and immanent justice bias (Baumard and Chevallier 2012) clarify the emergence and transmission with the purgatory doctrine in modern Islamic cultures. Historian Minois (1994) noted that hell in most ancient religions is short-term and its function is purification. The purgatory doctrine in Catholic Christianity states that.
