Let’s get physical

2017 ◽  
Vol 1 (2) ◽  
pp. 148-168
Author(s):  
Thomas Ellis
Keyword(s):  
Cognitive Science ◽  
The Other ◽  
Cognitive Science Of Religion ◽  
Animal Kingdom ◽  
Religious Imagination ◽  
Science Of Religion ◽  
Academic Study

The consensus in philosophical and scientific circles is that physicalism is the most warranted position to adopt. With respect to the academic study of religion, physicalism underwrites two complementary approaches, one widely recognized and the other underappreciated in the field at large. While the cognitive science of religion (CSR) enjoys widespread recognition, the ethology of religion does not. This paper employs ethology to explain two submissive behaviours ritual practitioners often perform, that is, ocular aversion and rump presentation. Significantly, the means of submission reflect the practitioner’s perceptions of the intimidating agents’, e.g., deities’, organ of intimidation. As it is in the animal kingdom, so too in the religious imagination, dominant others, especially males, will use their eyes or their phalluses to intimidate.

Born idolaters: The limits of the philosophical implications of the cognitive science of religion

2015 ◽  
Vol 57 (2) ◽  
Author(s):  
Jonathan Jong ◽  
Christopher Kavanagh ◽  
Aku Visala
Keyword(s):  
Cognitive Science ◽  
Religious Belief ◽  
Empirical Work ◽  
The Other ◽  
Human Beings ◽  
Cognitive Science Of Religion ◽  
Philosophical Work ◽  
Cognitive Constraints ◽  
Science Of Religion ◽  
Work Done

SummaryIn recent years, theoretical and empirical work done under the rubric of the cognitive science of religion (CSR) have led many to conclude that religion (or, at least, some aspects thereof) is “natural”. By this, it is meant that human beings are predisposed to believe in supernatural agents, and that their beliefs about these agents are constrained in various ways. The details about how and why these predispositions and cognitive constraints developed and evolved are still largely unknown, though there is enough of a theoretical consensus in CSR for philosophers to have begun reflecting on the implications of CSR for religious belief. In particular, much philosophical work has been done on the implications of CSR for theism, on both sides of the debate. On one hand, CSR might contribute to defeating particular arguments for theism, or indeed theism altogether; on the other hand, CSR might provide support for specific theological views. In this paper, we argue that the CSR is largely irrelevant for

Constructing Spirituality in the Cognitive Science of Religion

2020 ◽  
Vol 32 (3) ◽  
pp. 288-298
Author(s):  
Brad Stoddard
Keyword(s):  
Cognitive Science ◽  
Neural Correlates ◽  
Human Cognition ◽  
Cognitive Science Of Religion ◽  
Methodological Errors ◽  
Science Of Religion ◽  
Critical Religion ◽  
Academic Study

Abstract Seven researchers in the growing field of the cognitive science of religion recently claimed to have documented the unique neural correlates of spirituality separate from and independent of religion. They claimed that spirituality is therefore a natural part of human cognition and suggested that they proved definitively that spirituality is substantively different than religion. Using insights developed by scholars associated with the critical religion approach to the academic study of religion, this article identifies a series of methodological errors that undermine the researchers’ project and that potentially impacts the larger academic study of the cognitive science of religion.

Atheism and Inferential Bias

2017 ◽  
Vol 9 (2) ◽  
pp. 43-56
Author(s):  
Kelly James Clark
Keyword(s):  
Cognitive Science ◽  
Intellectual Virtue ◽  
The Other ◽  
Thinking Styles ◽  
Cognitive Science Of Religion ◽  
Intuitive Thinking ◽  
Relevant Evidence ◽  
Other Hand ◽  
Science Of Religion ◽  
Psychological Studies

While the cognitive science of religion is well-trodden ground, atheism has been considerably less scrutinized. Recent psychological studies associate atheism with an intellectual virtue, inferentiality (Shenhav 2011; Norenzayan, Gervais, and Trzesniewski 2012; Norenzayan and Gervais 2013; Pennycook 2012). Theism, on the other hand, is associated with an intellectual “vice”, intuitive thinking. While atheism is allied with the attendant claim that atheism is the result of careful rational assessment of the relevant evidence, theism is considered the result of a lack of reflection on the relevant evidence (or careless disregard of the evidence). Atheism, then, is rational, but theism, then, is irrational. In this essay, we will assess the import of these studies and the attendant claims that these differences in thinking styles entail differences in rationality.

The Educator Must Be Educated: The Study of Religion at the End of the Humanities

2010 ◽  
Vol 22 (1) ◽  
pp. 1-8 ◽  
Author(s):  
Matthew Day
Keyword(s):  
Cognitive Science ◽  
Liberal Arts ◽  
Cognitive Science Of Religion ◽  
Economic Trends ◽  
Science Of Religion ◽  
State Of Affairs ◽  
Academic Study

AbstractThis editorial begins with the premise that the liberal arts are in serious trouble. More to the point, it argues that recent attempts assign responsibility for this state of affairs to “postmodernism” naively ignores long-term economic trends. The humanities cannot be saved by just turning over a new leaf and making them more “scientific.” In fact, when it comes to the academic study of religion, the dream of an evolutionary or cognitive “science” of religion may represent a step backwards by virtue of re-introducing sui generis religion.

Did a Little Birdie Really Tell Odin? Applying Theory of Mind to Old Norse Religion

2021 ◽  
Vol 21 (3-4) ◽  
pp. 280-308
Author(s):  
Declan Taggart
Keyword(s):  
Theory Of Mind ◽  
Cognitive Science ◽  
Mental States ◽  
Old Norse ◽  
Viking Age ◽  
Cognitive Science Of Religion ◽  
Religious Traditions ◽  
Science Of Religion ◽  
Religious Theory ◽  
The Impact

Abstract Theory of mind, the theory that humans attribute mental states to others, has become increasingly influential in the Cognitive Science of Religion in recent years, due to several papers which posit that supernatural agents, like gods, demons, and the dead, are accredited greater than normal knowledge and awareness. Using Old Norse mythology and literary accounts of Old Norse religion, supported by archaeological evidence, I examine the extent to which this modern perspective on religious theory of mind is reflected in religious traditions from the Viking Age. I focus especially on the extent to which superperception and superknowledge were attributed to Old Norse supernatural agents and the impact of this on expressions of religion; how the attribution of theory of mind varied with circumstances and the agents to which it was being attributed; and the extent to which features of religious theory of mind common in other societies were present in the historical North. On this basis, I also evaluate the usefulness of Old Norse historiography to Cognitive Science of Religion and vice versa.

The 7E Model of the Human Mind: Articulating a Plastic Self for the Cognitive Science of Religion

2019 ◽  
Vol 19 (5) ◽  
pp. 450-476
Author(s):  
Flavio A. Geisshuesler
Keyword(s):  
Cognitive Science ◽  
Human Mind ◽  
Religious Studies ◽  
The Self ◽  
Cognitive Science Of Religion ◽  
Cognitive Sciences ◽  
Religious Mind ◽  
Science Of Religion ◽  
Concrete Model

AbstractThis article proposes a 7E model of the human mind, which was developed within the cognitive paradigm in religious studies and its primary expression, the Cognitive Science of Religion (CSR). This study draws on the philosophically most sophisticated currents in the cognitive sciences, which have come to define the human mind through a 4E model as embodied, embedded, enactive, and extended. Introducing Catherine Malabou’s concept of “plasticity,” the study not only confirms the insight of the 4E model of the self as a decentered system, but it also recommends two further traits of the self that have been overlooked in the cognitive sciences, namely the negativity of plasticity and the tension between giving and receiving form. Finally, the article matures these philosophical insights to develop a concrete model of the religious mind, equipping it with three further Es, namely emotional, evolved, and exoconscious.

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