Pub Date : 2023-01-02DOI: 10.1080/2153599X.2022.2050791
Ben Alderson-Day
Everett, D. (2008). Don’t sleep, there are snakes: Life and language in the Amazonian jungle. Profile. Flood, G. (2021). Meditation in hinduism: Tantra. In M. Farias, D. Brazier, & M. Lalljee (Eds.), The Oxford handbook of Meditation (pp. 79–98). Oxford University Press. Henrich, J., Heine, S., & Norenzayan, A. (2010). The weirdest people in the world? Behavioral and Brain Sciences, 33 (2-3), 61–83. https://doi.org/10.1017/S0140525X0999152X Honoré, E., Rakza, T., Senut, B., Deruelle, P., & Pouydebat, E. (2016). First identification of non-human stencil hands at Wadi Sūra II (Egypt): A morphometric study for new insights into rock art symbolism. Journal of Archaeological Science: Reports, 6, 242–247. https://doi.org/10.1016/j.jasrep.2016.02.014 Kabat-Zinn, J. (2017). Too early to tell: The potential impact and challenges—ethical and otherwise—inherent in the mainstreaming of dharma in an increasingly dystopian world. Mindfulness, 8(5), 1125–1135. https://doi.org/10. 1007/s12671-017-0758-2 Kopenawa, D., & Albert, B. (2013). The falling sky: words of a Yanomani Shaman. Harvard University Press. Lewis, N. (1988). The missionaries. Secker & Warburg. Lévi-Strauss, C. (1992). Tristes tropiques. Penguin. Luhrmann, T. M. (2012). When God talks back: Understanding the American Evangelical relationship with God. Alfred E. Knopf. Luhrmann, T. M. (2020). How God becomes real: Kindling the presence of invisible others. Princeton University Press. Open Science Collaboration. (2015). Estimating the reproducibility of psychological science. Science, 349(6251). https://doi.org/10.1126/science.aac4716 Vaz de Caminha, P. (n.d.). A Carta de Pero Vaz de Caminha. http://www.dominiopublico.gov.br/download/texto/ ua000283.pdf. Vilaça, A. (2013). Two or three things that I know about talking to the invisible. HAU: Journal of Ethnographic Theory, 3(3), 359–363. https://doi.org/10.14318/hau3.3.016 Viveiros de Castro, E. (2002). The inconstancy of the Indian soul: The encounter of catholics and cannibals in 16th century Brazil. Prickly Paradigm Press. Viveiros de Castro, E. (2007). The crystal forest: Notes on the ontology of Amazonian spirits. Inner Asia, 9(2), 153– 172. https://doi.org/10.1163/146481707793646575
埃弗雷特，D.(2008)。不要睡觉，那里有蛇:亚马逊丛林中的生命和语言。概要文件。洪德，G.(2021)。印度教中的冥想:密宗。在M.法瑞斯，D. Brazier， & M. Lalljee(编辑)，牛津冥想手册(第79-98页)。牛津大学出版社。Henrich, J.， Heine, S.， and Norenzayan, A.(2010)。世界上最奇怪的人?神经科学学报，33(2)，61-83。https://doi.org/10.1017/S0140525X0999152X honorise, E.， Rakza, T.， Senut, B.， Deruelle, P.， & Pouydebat, E.(2016)。在Wadi Sūra II(埃及)首次发现非人类的模板手:对岩石艺术象征主义的新见解的形态计量学研究。考古科学杂志:报告，6,242-247。https://doi.org/10.1016/j.jasrep.2016.02.014 Kabat-Zinn, J.(2017)。现在下结论还为时过早:在一个日益反乌托邦的世界里，佛法主流化的潜在影响和挑战——伦理的和其他方面的——是固有的。心理学报，8(5)，1125-1135。https://doi.org/10。李建平，李建平，李建平，等。(2013)。坠落的天空:亚诺马尼萨满的话语。哈佛大学出版社。刘易斯，N.(1988)。传教士。Secker & Warburg。l - strauss, C.(1992)。失望感。企鹅。Luhrmann, t.m.(2012)。当神回应:了解美国福音派与神的关系。阿尔弗雷德·e·克诺夫。Luhrmann, t.m.(2020)。上帝如何变得真实:点燃看不见的人的存在。普林斯顿大学出版社。开放科学合作。(2015)。估计心理科学的可重复性。科学,349(6251)。https://doi.org/10.1126/science.aac4716 Vaz de Caminha, P.(未注明日期)。Carta de Pero Vaz de Caminhahttp://www.dominiopublico.gov.br/download/texto/ ua000283.pdf。维拉帕拉，A.(2013)。关于和隐形人交谈，我知道两三件事。[j] .民族志学报，3(3)，359-363。https://doi.org/10.14318/hau3.3.016 Viveiros de Castro, E.(2002)。印度灵魂的无常:16世纪巴西天主教徒与食人族的相遇。多刺范式出版社。Viveiros de Castro, E.(2007)。水晶森林:亚马逊精神本体论笔记。国内亚洲，9(2)，153 - 172。https://doi.org/10.1163/146481707793646575
{"title":"Two kinds of presence (at least): a commentary on T.M. Luhrmann’s “How God Becomes Real”","authors":"Ben Alderson-Day","doi":"10.1080/2153599X.2022.2050791","DOIUrl":"https://doi.org/10.1080/2153599X.2022.2050791","url":null,"abstract":"Everett, D. (2008). Don’t sleep, there are snakes: Life and language in the Amazonian jungle. Profile. Flood, G. (2021). Meditation in hinduism: Tantra. In M. Farias, D. Brazier, & M. Lalljee (Eds.), The Oxford handbook of Meditation (pp. 79–98). Oxford University Press. Henrich, J., Heine, S., & Norenzayan, A. (2010). The weirdest people in the world? Behavioral and Brain Sciences, 33 (2-3), 61–83. https://doi.org/10.1017/S0140525X0999152X Honoré, E., Rakza, T., Senut, B., Deruelle, P., & Pouydebat, E. (2016). First identification of non-human stencil hands at Wadi Sūra II (Egypt): A morphometric study for new insights into rock art symbolism. Journal of Archaeological Science: Reports, 6, 242–247. https://doi.org/10.1016/j.jasrep.2016.02.014 Kabat-Zinn, J. (2017). Too early to tell: The potential impact and challenges—ethical and otherwise—inherent in the mainstreaming of dharma in an increasingly dystopian world. Mindfulness, 8(5), 1125–1135. https://doi.org/10. 1007/s12671-017-0758-2 Kopenawa, D., & Albert, B. (2013). The falling sky: words of a Yanomani Shaman. Harvard University Press. Lewis, N. (1988). The missionaries. Secker & Warburg. Lévi-Strauss, C. (1992). Tristes tropiques. Penguin. Luhrmann, T. M. (2012). When God talks back: Understanding the American Evangelical relationship with God. Alfred E. Knopf. Luhrmann, T. M. (2020). How God becomes real: Kindling the presence of invisible others. Princeton University Press. Open Science Collaboration. (2015). Estimating the reproducibility of psychological science. Science, 349(6251). https://doi.org/10.1126/science.aac4716 Vaz de Caminha, P. (n.d.). A Carta de Pero Vaz de Caminha. http://www.dominiopublico.gov.br/download/texto/ ua000283.pdf. Vilaça, A. (2013). Two or three things that I know about talking to the invisible. HAU: Journal of Ethnographic Theory, 3(3), 359–363. https://doi.org/10.14318/hau3.3.016 Viveiros de Castro, E. (2002). The inconstancy of the Indian soul: The encounter of catholics and cannibals in 16th century Brazil. Prickly Paradigm Press. Viveiros de Castro, E. (2007). The crystal forest: Notes on the ontology of Amazonian spirits. Inner Asia, 9(2), 153– 172. https://doi.org/10.1163/146481707793646575","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":"322 1","pages":"39 - 47"},"PeriodicalIF":2.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77784468","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/2153599X.2022.2050792
Pablo Albernaz, Miguel Farias
In her new book, Tanya Luhrmann (2020) offers a theory of religion of universal scope: effort is required to contact and sustain the presence of an invisible other, which is why people regularly pray and engage in rituals. Focusing one’s attention, through thoughts and behaviours, on the invisible kindles—like a small fire—the presence of the supernatural. The concept of kindling, like most of the other ideas and mechanisms cited to support her theory of religion, derives from a wide corpus of psychological science, from learning theory to the cognitive science of religion. The writing of this book is clear; it steers away from jargon or strips it to the bear essentials; in that sense, it is a joy to read and widely accessible to a large audience. Something exciting about it is that one can easily think of applications of Luhrman’s theory of religion well beyond the scope of the book. Take the example of secular rites surrounding nationalism, the efforts people are willing to undertake to feel that their nation is a real entity; or consider the success of mindfulness meditation as a secular religion, where individuals go through the effort of meditating twice a day to reach a pure state of awareness that changes their wellbeing and perception of the world (Kabat-Zinn, 2017). The list of examples can easily go on. It is precisely the ease with which one can—rather intuitively—think of applications of Luhrman’s theory that made us stop and ask: what does this theory exactly explain about which religions? There is a growing sense of discomfort within psychological science about universal claims; this is due to a greater awareness of significant cultural variations of how the mind works and of difficulties in replicating key findings, and also an acknowledgement of the biased samples used in psychological research (Henrich et al., 2010; Open Science Collaboration, 2015). If psychology, which has the ambition of generalizing its theories to all of humankind, is undergoing a more subdued phase, when it comes to the anthropological study of religion, the path towards universal claims has, for a long time, been a rocky one (to put it mildly). There are very good reasons for this distrust, as universal theories of religion tend to be inextricably associated with a difficulty in acknowledging other perspectives of experiencing the world that do not fit with our own categories. Luhrmann acknowledges the challenge of religious diversity in chapter 1, when she writes “... there is something quite culturally specific about the way that people in the modern West think about what is real” (p. 4), but she then very quickly evades the question by claiming that other people also differentiate between what is natural and supernatural. There is a wide range of nonWestern otherness that could be explored, but her examples focus mainly on the works of Viveiro de Castro and Aparecida Vilaça, who have studied indigenous peoples from the Amazon region. Luhrmann appears to
Tanya Luhrmann(2020)在她的新书中提出了一种普遍适用的宗教理论:需要努力接触和维持一个看不见的他者的存在，这就是为什么人们经常祈祷和参加仪式。通过思想和行为，把注意力集中在看不见的火种上，比如小火——超自然的存在。点火的概念，就像支持她的宗教理论的大多数其他观点和机制一样，来源于广泛的心理科学，从学习理论到宗教认知科学。这本书写得很清楚;它避开了行话，或者将其简化为基本内容;从这个意义上说，它是一种快乐的阅读和广泛的受众。令人兴奋的是，人们可以很容易地想到鲁尔曼的宗教理论的应用，远远超出了这本书的范围。以围绕民族主义的世俗仪式为例，人们愿意努力去感受他们的国家是一个真实的实体;或者将正念冥想的成功视为一种世俗宗教，在这种宗教中，个人每天冥想两次，以达到一种纯粹的意识状态，从而改变他们的幸福感和对世界的看法(Kabat-Zinn, 2017)。这样的例子不胜枚举。人们可以很容易地——相当直观地——想到鲁尔曼理论的应用，这让我们停下来问:这个理论究竟解释了哪些宗教?在心理科学领域，人们对普遍的说法越来越感到不安;这是由于人们更清楚地认识到思维运作方式的重大文化差异，以及复制关键发现的困难，同时也认识到心理学研究中使用的有偏见的样本(Henrich et al.， 2010;开放科学合作，2015)。如果说雄心勃勃要将其理论推广到全人类的心理学正在经历一个较为温和的阶段，那么当涉及到对宗教的人类学研究时，通往普遍主张的道路长期以来一直是崎岖不平的(委婉地说)。这种不信任有很好的理由，因为普遍的宗教理论往往与承认与我们自己的范畴不相符的其他体验世界的观点的困难密不可分。鲁尔曼在第一章中承认了宗教多样性的挑战，她写道:“……在现代西方，人们思考什么是真实的方式有某种文化上的特殊性”(第4页)，但她很快回避了这个问题，声称其他人也会区分什么是自然的和超自然的。可以探索的非西方差异性的范围很广，但她的例子主要集中在维维罗·德·卡斯特罗和阿帕雷西达·维拉帕拉塔的作品上，他们研究了亚马逊地区的土著人民。鲁尔曼似乎急于总结我们通常所熟悉的民族的宗教经验
{"title":"Invisible humans and their gods","authors":"Pablo Albernaz, Miguel Farias","doi":"10.1080/2153599X.2022.2050792","DOIUrl":"https://doi.org/10.1080/2153599X.2022.2050792","url":null,"abstract":"In her new book, Tanya Luhrmann (2020) offers a theory of religion of universal scope: effort is required to contact and sustain the presence of an invisible other, which is why people regularly pray and engage in rituals. Focusing one’s attention, through thoughts and behaviours, on the invisible kindles—like a small fire—the presence of the supernatural. The concept of kindling, like most of the other ideas and mechanisms cited to support her theory of religion, derives from a wide corpus of psychological science, from learning theory to the cognitive science of religion. The writing of this book is clear; it steers away from jargon or strips it to the bear essentials; in that sense, it is a joy to read and widely accessible to a large audience. Something exciting about it is that one can easily think of applications of Luhrman’s theory of religion well beyond the scope of the book. Take the example of secular rites surrounding nationalism, the efforts people are willing to undertake to feel that their nation is a real entity; or consider the success of mindfulness meditation as a secular religion, where individuals go through the effort of meditating twice a day to reach a pure state of awareness that changes their wellbeing and perception of the world (Kabat-Zinn, 2017). The list of examples can easily go on. It is precisely the ease with which one can—rather intuitively—think of applications of Luhrman’s theory that made us stop and ask: what does this theory exactly explain about which religions? There is a growing sense of discomfort within psychological science about universal claims; this is due to a greater awareness of significant cultural variations of how the mind works and of difficulties in replicating key findings, and also an acknowledgement of the biased samples used in psychological research (Henrich et al., 2010; Open Science Collaboration, 2015). If psychology, which has the ambition of generalizing its theories to all of humankind, is undergoing a more subdued phase, when it comes to the anthropological study of religion, the path towards universal claims has, for a long time, been a rocky one (to put it mildly). There are very good reasons for this distrust, as universal theories of religion tend to be inextricably associated with a difficulty in acknowledging other perspectives of experiencing the world that do not fit with our own categories. Luhrmann acknowledges the challenge of religious diversity in chapter 1, when she writes “... there is something quite culturally specific about the way that people in the modern West think about what is real” (p. 4), but she then very quickly evades the question by claiming that other people also differentiate between what is natural and supernatural. There is a wide range of nonWestern otherness that could be explored, but her examples focus mainly on the works of Viveiro de Castro and Aparecida Vilaça, who have studied indigenous peoples from the Amazon region. Luhrmann appears to","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":"55 8 1","pages":"35 - 39"},"PeriodicalIF":2.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83332405","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-24DOI: 10.1080/2153599X.2022.2118360
Benjamin C Campbell
ABSTRACT The San trance dance has attracted considerable attention in terms of ethnography and rock art, as well as the human capacity for altered states of consciousness. However, its implications for shamanic ritual and associated states of consciousness remain undeveloped without understanding the brain mechanisms involved. Here I integrate previous models of trance with findings from neuroscience and ethnographic reports to outline a neurological model. I suggest that physical exertion leads to activation of the sympathetic nervous system and release of noradrenaline along the spine leading to the feeling of rising energy the San call !num. Associated hyperventilation activates the amygdala and insula producing fear and the experience of being underwater. With trance, changes in activity of the insula lead to disruption of the right temporal parietal junction, blurring self/other distinctions and leading to body distortion and the experience of flight. Resulting changes in face and body perception are integrated with pre-existing social information in the anterior temporal lobes generating images of human, animal and theriomorphic figures. I also suggest that persistent hunting leads to sustained focus underlying the ability of San men to undergo trance, and makes the Eland central to images of trance in San rock art.
{"title":"San trance dance: embodied experience and neurological mechanisms","authors":"Benjamin C Campbell","doi":"10.1080/2153599X.2022.2118360","DOIUrl":"https://doi.org/10.1080/2153599X.2022.2118360","url":null,"abstract":"ABSTRACT The San trance dance has attracted considerable attention in terms of ethnography and rock art, as well as the human capacity for altered states of consciousness. However, its implications for shamanic ritual and associated states of consciousness remain undeveloped without understanding the brain mechanisms involved. Here I integrate previous models of trance with findings from neuroscience and ethnographic reports to outline a neurological model. I suggest that physical exertion leads to activation of the sympathetic nervous system and release of noradrenaline along the spine leading to the feeling of rising energy the San call !num. Associated hyperventilation activates the amygdala and insula producing fear and the experience of being underwater. With trance, changes in activity of the insula lead to disruption of the right temporal parietal junction, blurring self/other distinctions and leading to body distortion and the experience of flight. Resulting changes in face and body perception are integrated with pre-existing social information in the anterior temporal lobes generating images of human, animal and theriomorphic figures. I also suggest that persistent hunting leads to sustained focus underlying the ability of San men to undergo trance, and makes the Eland central to images of trance in San rock art.","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":"103 1","pages":"18 - 34"},"PeriodicalIF":2.2,"publicationDate":"2022-10-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73940048","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-02DOI: 10.1080/2153599X.2021.2023618
J. Shaver, L. Spake, R. Lynch, M. Shenk
The role of men’s home production. Feminist Economics, 17(2), 87–119. https://doi.org/10.1080/13545701.2011. 573484 Esping-Andersen, G., & Billari, F. C. (2015). Re-theorizing family demographics. Population and Development Review, 41(1), 1–31. https://doi.org/10.1111/j.1728-4457.2015.00024.x Goldscheider, F., Bernhardt, E., & Lappegård, T. (2015). The gender revolution: A framework for understanding changing family and demographic behavior. Population and Development Review, 41(2), 207–239. https://doi. org/10.1111/j.1728-4457.2015.00045.x Hackett, C., Stonawski, M., Potančoková, M., Grim, B. J., & Skirbekk, V. (2015). The future size of religiously affiliated and unaffiliated populations. Demographic Research, 32, 829–842. http://www.jstor.org/stable/ 26350133 https://doi.org/10.4054/DemRes.2015.32.27 Hochschild, A. (1989). The second shift. Avon Books. Iannaccone, L. R. (1998). Introduction to the economics of religion. Journal of Economic Literature, 36(3), 1465–1495. http://www.jstor.org/stable/2564806 Kaufmann, E. (2010). Shall the religious inherit the earth? Demography and politics in the twenty-first century. Profile. Lesthaeghe, R. (2010). The unfolding story of the second demographic transition. Population and Development Review, 36(2), 211–251. https://doi.org/10.1111/j.1728-4457.2010.00328.x Lutz, W., Skirbekk, V., & Testa, M. R. (2006). The low-fertility trap hypothesis: Forces that may lead to further postponement and fewer births in Europe. Vienna Yearbook of Population Research, 4, 167–192. https://doi.org/10. 1553/populationyearbook2006s167 Martin, D. (2005). On secularization: Towards a revised general theory. Ashgate. McDonald, P. (2000). Gender equity in theories of fertility transition. Population and Development Review, 26(3), 427–439. http://www.jstor.org/stable/172314 https://doi.org/10.1111/j.1728-4457.2000.00427.x Pace, E. (2007). Religion as communication: The changing shape of Catholicism in Europe. In N. E. Ammerman (Ed.), Everyday religion: Observing modern religious lives (pp. 37–50). Oxford University Press. Stolzenberg, R. M., Blair-Loy, M., &Waite, L. J. (1995). Religious participation in early adulthood: Age and family life cycle effects on church membership. American Sociological Review, 60(1), 84–103. https://doi.org/10.2307/ 2096347 Tilley, J. R. (2003). Secularization and aging in britain: Does family formation cause greater religiosity? Journal for the Scientific Study of Religion, 42(2), 269–78. http://www.jstor.org/stable/1387842 https://doi.org/10.1111/1468-5906. 00178 United Nations. (2020). World fertility and family planning 2020 highlights. Department of Economic and Social Affairs, Population Division. ST/ESA/SER.A/440. Voas, D. (2008). The rise and fall of fuzzy fidelity in Europe. European Sociological Review, 25(2), 155–168. https:// doi.org/10.1093/esr/jcn044
{"title":"Faith and fertility in evolutionary perspective","authors":"J. Shaver, L. Spake, R. Lynch, M. Shenk","doi":"10.1080/2153599X.2021.2023618","DOIUrl":"https://doi.org/10.1080/2153599X.2021.2023618","url":null,"abstract":"The role of men’s home production. Feminist Economics, 17(2), 87–119. https://doi.org/10.1080/13545701.2011. 573484 Esping-Andersen, G., & Billari, F. C. (2015). Re-theorizing family demographics. Population and Development Review, 41(1), 1–31. https://doi.org/10.1111/j.1728-4457.2015.00024.x Goldscheider, F., Bernhardt, E., & Lappegård, T. (2015). The gender revolution: A framework for understanding changing family and demographic behavior. Population and Development Review, 41(2), 207–239. https://doi. org/10.1111/j.1728-4457.2015.00045.x Hackett, C., Stonawski, M., Potančoková, M., Grim, B. J., & Skirbekk, V. (2015). The future size of religiously affiliated and unaffiliated populations. Demographic Research, 32, 829–842. http://www.jstor.org/stable/ 26350133 https://doi.org/10.4054/DemRes.2015.32.27 Hochschild, A. (1989). The second shift. Avon Books. Iannaccone, L. R. (1998). Introduction to the economics of religion. Journal of Economic Literature, 36(3), 1465–1495. http://www.jstor.org/stable/2564806 Kaufmann, E. (2010). Shall the religious inherit the earth? Demography and politics in the twenty-first century. Profile. Lesthaeghe, R. (2010). The unfolding story of the second demographic transition. Population and Development Review, 36(2), 211–251. https://doi.org/10.1111/j.1728-4457.2010.00328.x Lutz, W., Skirbekk, V., & Testa, M. R. (2006). The low-fertility trap hypothesis: Forces that may lead to further postponement and fewer births in Europe. Vienna Yearbook of Population Research, 4, 167–192. https://doi.org/10. 1553/populationyearbook2006s167 Martin, D. (2005). On secularization: Towards a revised general theory. Ashgate. McDonald, P. (2000). Gender equity in theories of fertility transition. Population and Development Review, 26(3), 427–439. http://www.jstor.org/stable/172314 https://doi.org/10.1111/j.1728-4457.2000.00427.x Pace, E. (2007). Religion as communication: The changing shape of Catholicism in Europe. In N. E. Ammerman (Ed.), Everyday religion: Observing modern religious lives (pp. 37–50). Oxford University Press. Stolzenberg, R. M., Blair-Loy, M., &Waite, L. J. (1995). Religious participation in early adulthood: Age and family life cycle effects on church membership. American Sociological Review, 60(1), 84–103. https://doi.org/10.2307/ 2096347 Tilley, J. R. (2003). Secularization and aging in britain: Does family formation cause greater religiosity? Journal for the Scientific Study of Religion, 42(2), 269–78. http://www.jstor.org/stable/1387842 https://doi.org/10.1111/1468-5906. 00178 United Nations. (2020). World fertility and family planning 2020 highlights. Department of Economic and Social Affairs, Population Division. ST/ESA/SER.A/440. Voas, D. (2008). The rise and fall of fuzzy fidelity in Europe. European Sociological Review, 25(2), 155–168. https:// doi.org/10.1093/esr/jcn044","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":"7 1","pages":"417 - 425"},"PeriodicalIF":2.2,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78917475","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-02DOI: 10.1080/2153599X.2022.2127212
L. Spake, Anushé Hassan, R. Sear, M. Shenk, R. Sosis, J. Shaver
In this issue of Religion, Brain & Behavior, scholars from multiple disciplines offer comments on Philip Jenkins’ Fertility and Faith (Jenkins, 2020). The debate, and Jenkins’ response to the commentaries, contribute to moving scholarship forward in an often-neglected area in the scientific study of religion. The book tackles an extensive literature, synthesizing work on several topics: drivers of secularization, drivers of fertility decline, the relationship between religion and fertility, and whether these relationships are consistent across countries and religious communities. Through this synthesis, Jenkins argues that religiosity and fertility are tightly linked, rising and falling in tandem through time and across the world. The commentary authors highlight several questions that remain unsolved by Jenkins’ synthesis. Voas (2022), for example, notes that Jenkins does not favor one mechanism over another, suggesting that changes in both religiosity and fertility may affect change in feedback loops. Potentially, Jenkins’ non-preference for a single mechanism is because he does not employ a strong theoretical framework to explain the relationship between religiosity and fertility, as Lynch and co-authors argue (2022). This is complicated by the range of data available to study this question. Globally, analyses of religiosity and fertility have to deal with the problem of scales of analysis, balancing studies at individual-versus country-level data, as Peri-Rotem (2022) highlights. Focusing on global trends to the exclusion of individual-level data, as well as using a lens which prioritizes a Western and present-centered viewpoint, has the potential to erase local and temporal variation in the relationship between family formation and religion both in Western and global settings (Brown, 2022; Shaver et al., 2022; Walters & Sear, 2022). Our own work employs evolutionary theory and in-depth fieldwork to investigate the dynamics between religion and fertility. In the remainder of this editorial, we describe our efforts as part of the Evolutionary Demography of Religion project, which was designed to further understand the links between religiosity, fertility, and child success. Three of the commentaries on Fertility and Faith were contributed by members of the Evolutionary Demography of Religion team, and here we give a general description of this project. In doing so, we hope to explain how the project will further advance our understanding of the complex relationship between religion and fertility. The project’s central hypothesis is that religious systems promote collaboration between individuals, thus facilitating greater access to social support systems among more religious women and/or families (e.g., help with childcare). The support provided to religious women and families can help offset the costs of reproduction, resulting in higher fertility compared to their secular counterparts (Shaver, 2017). Moreover, differences in fertility betwee
{"title":"Disentangling the relationships between religion and fertility","authors":"L. Spake, Anushé Hassan, R. Sear, M. Shenk, R. Sosis, J. Shaver","doi":"10.1080/2153599X.2022.2127212","DOIUrl":"https://doi.org/10.1080/2153599X.2022.2127212","url":null,"abstract":"In this issue of Religion, Brain & Behavior, scholars from multiple disciplines offer comments on Philip Jenkins’ Fertility and Faith (Jenkins, 2020). The debate, and Jenkins’ response to the commentaries, contribute to moving scholarship forward in an often-neglected area in the scientific study of religion. The book tackles an extensive literature, synthesizing work on several topics: drivers of secularization, drivers of fertility decline, the relationship between religion and fertility, and whether these relationships are consistent across countries and religious communities. Through this synthesis, Jenkins argues that religiosity and fertility are tightly linked, rising and falling in tandem through time and across the world. The commentary authors highlight several questions that remain unsolved by Jenkins’ synthesis. Voas (2022), for example, notes that Jenkins does not favor one mechanism over another, suggesting that changes in both religiosity and fertility may affect change in feedback loops. Potentially, Jenkins’ non-preference for a single mechanism is because he does not employ a strong theoretical framework to explain the relationship between religiosity and fertility, as Lynch and co-authors argue (2022). This is complicated by the range of data available to study this question. Globally, analyses of religiosity and fertility have to deal with the problem of scales of analysis, balancing studies at individual-versus country-level data, as Peri-Rotem (2022) highlights. Focusing on global trends to the exclusion of individual-level data, as well as using a lens which prioritizes a Western and present-centered viewpoint, has the potential to erase local and temporal variation in the relationship between family formation and religion both in Western and global settings (Brown, 2022; Shaver et al., 2022; Walters & Sear, 2022). Our own work employs evolutionary theory and in-depth fieldwork to investigate the dynamics between religion and fertility. In the remainder of this editorial, we describe our efforts as part of the Evolutionary Demography of Religion project, which was designed to further understand the links between religiosity, fertility, and child success. Three of the commentaries on Fertility and Faith were contributed by members of the Evolutionary Demography of Religion team, and here we give a general description of this project. In doing so, we hope to explain how the project will further advance our understanding of the complex relationship between religion and fertility. The project’s central hypothesis is that religious systems promote collaboration between individuals, thus facilitating greater access to social support systems among more religious women and/or families (e.g., help with childcare). The support provided to religious women and families can help offset the costs of reproduction, resulting in higher fertility compared to their secular counterparts (Shaver, 2017). Moreover, differences in fertility betwee","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":"85 1","pages":"343 - 346"},"PeriodicalIF":2.2,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74323018","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-09-14DOI: 10.1080/2153599X.2022.2108888
M. Saraei, A. Newberg, Seyed Ruhollah Hosseini, Tahereh Bayati, S. A. Batouli
ABSTRACT Objectives: While there are researches on the neural processes of some religious/spiritual practices like mindfulness meditation, no fMRI research on brain functions of mindfulness in Islam is available. Methods: In this study, by using a 3T MRI machine and recruiting 31 (16F) mentally and physically healthy and highly religious individuals, we performed four different tasks during the fMRI: doing Islamic Dhikr, listening to a voice on body scan meditation, freely thinking about God, and being in resting state. The brain activations relevant to these four conditions were estimated and later compared. Results: Twenty-two distinct neural networks of brain activations were observed. Several brain areas showed similar activations between the four conditions, such as the angular gyrus and parahippocampus. A few areas were only different in resting state, such as caudate and anterior cingulate. The three tasks also showed differences such as in precuneus and posterior cingulate. Discussion: This study demonstrates similarities and differences between the three spiritual tasks and how they lead to transcendent experiences and emotional regulation. It also suggested that Muslims do these three mindfulness practices in a non-directive way, resulting in an increased activity of the default mode network.
{"title":"Comparing the three states of Dhikr, meditation, and thinking about God: an fMRI study","authors":"M. Saraei, A. Newberg, Seyed Ruhollah Hosseini, Tahereh Bayati, S. A. Batouli","doi":"10.1080/2153599X.2022.2108888","DOIUrl":"https://doi.org/10.1080/2153599X.2022.2108888","url":null,"abstract":"ABSTRACT Objectives: While there are researches on the neural processes of some religious/spiritual practices like mindfulness meditation, no fMRI research on brain functions of mindfulness in Islam is available. Methods: In this study, by using a 3T MRI machine and recruiting 31 (16F) mentally and physically healthy and highly religious individuals, we performed four different tasks during the fMRI: doing Islamic Dhikr, listening to a voice on body scan meditation, freely thinking about God, and being in resting state. The brain activations relevant to these four conditions were estimated and later compared. Results: Twenty-two distinct neural networks of brain activations were observed. Several brain areas showed similar activations between the four conditions, such as the angular gyrus and parahippocampus. A few areas were only different in resting state, such as caudate and anterior cingulate. The three tasks also showed differences such as in precuneus and posterior cingulate. Discussion: This study demonstrates similarities and differences between the three spiritual tasks and how they lead to transcendent experiences and emotional regulation. It also suggested that Muslims do these three mindfulness practices in a non-directive way, resulting in an increased activity of the default mode network.","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":"19 1","pages":"5 - 17"},"PeriodicalIF":2.2,"publicationDate":"2022-09-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86046329","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-13DOI: 10.1080/2153599X.2022.2091010
Kate Stockly, W. Wildman
. Technological aides that allow more control over timing
． 允许更多时间控制的技术助手
{"title":"Interpreting the rapidly changing landscape of spirit tech","authors":"Kate Stockly, W. Wildman","doi":"10.1080/2153599X.2022.2091010","DOIUrl":"https://doi.org/10.1080/2153599X.2022.2091010","url":null,"abstract":". Technological aides that allow more control over timing","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":"19 1","pages":"109 - 118"},"PeriodicalIF":2.2,"publicationDate":"2022-07-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82182057","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-13DOI: 10.1080/2153599X.2022.2091006
J. Riley
Briggs, D. (2012, February 16). Dynamic “nones” hold key to future of American religion. The ARDA: Association of Religious Data Archives. http://blogs.thearda.com/trend/featured/dynamic-%E2%80%98nones%E2%80%99-holdkey-to-future-of-american-religion/ Cooper, B., Cox, D., Lienesch, R., & Jones, R. P. (2016). Exodus: Why Americans are leaving religion—and why they’re unlikely to come back. Public Religion Research Institute. http://www.prri.org/research/prri-rns-2016-religiouslyunaffiliated-americans/ Fetsch, E. (2014, March 13). Are millennials leaving religion over LGBT issues? PRRI (blog). http://www.prri.org/ spotlight/leaving-religion-lgbt-issues/ Gartenberg, C. (2021, November 16). Meta’s oculus quest 2 has shipped 10 million units, according to Qualcomm. https://www.theverge.com/2021/11/16/22785469/meta-oculus-quest-2-10-million-units-sold-qualcomm-xr2 Koenig, H. G. (2012). Religion, spirituality, and health: The research and clinical implications. ISRN Psychiatry, 2012, Article 278730. https://doi.org/10.5402/2012/278730 Luhrmann, T. M. (2012). When God talks back: Understanding the American evangelical relationship with God (Reprint ed.). Vintage. Mitchell, T. (2021, December 14). About three-in-ten U.S. adults are now religiously unaffiliated. https://www. pewforum.org/2021/12/14/about-three-in-ten-u-s-adults-are-now-religiously-unaffiliated/ Mueller, P. S., Plevak, D. J., & Rummans, T. A. (2001). Religious involvement, spirituality, and medicine: Implications for clinical practice. Mayo Clinic Proceedings, 76(12), 1225–1235. https://doi.org/10.4065/76.12.1225 Reed, R. (2022). Goosing the emerging church: The wild goose festival. In T. Shoemaker, R. Schneider, A. X. Cascade (Eds.), The emerging church, millennials, and religion: Curations and duration (Vol. 2, pp. 3–30). Cascade Books. Schnabel, L. (2021, April 29). Religion both helped and hurt during the pandemic. Scientific American. https://www. scientificamerican.com/article/religion-both-helped-and-hurt-during-the-pandemic/ Shimron, Y. (2020, February 11). Is the rise of the nones slowing? Scholars say maybe. Religion News Service. https:// religionnews.com/2020/02/11/is-the-decline-in-religious-affiliation-slowing-some-scholars-say-maybe/
{"title":"On breaking NOMA, and the dangers of technologically-enhanced flower chains: a commentary on Spirit Tech","authors":"J. Riley","doi":"10.1080/2153599X.2022.2091006","DOIUrl":"https://doi.org/10.1080/2153599X.2022.2091006","url":null,"abstract":"Briggs, D. (2012, February 16). Dynamic “nones” hold key to future of American religion. The ARDA: Association of Religious Data Archives. http://blogs.thearda.com/trend/featured/dynamic-%E2%80%98nones%E2%80%99-holdkey-to-future-of-american-religion/ Cooper, B., Cox, D., Lienesch, R., & Jones, R. P. (2016). Exodus: Why Americans are leaving religion—and why they’re unlikely to come back. Public Religion Research Institute. http://www.prri.org/research/prri-rns-2016-religiouslyunaffiliated-americans/ Fetsch, E. (2014, March 13). Are millennials leaving religion over LGBT issues? PRRI (blog). http://www.prri.org/ spotlight/leaving-religion-lgbt-issues/ Gartenberg, C. (2021, November 16). Meta’s oculus quest 2 has shipped 10 million units, according to Qualcomm. https://www.theverge.com/2021/11/16/22785469/meta-oculus-quest-2-10-million-units-sold-qualcomm-xr2 Koenig, H. G. (2012). Religion, spirituality, and health: The research and clinical implications. ISRN Psychiatry, 2012, Article 278730. https://doi.org/10.5402/2012/278730 Luhrmann, T. M. (2012). When God talks back: Understanding the American evangelical relationship with God (Reprint ed.). Vintage. Mitchell, T. (2021, December 14). About three-in-ten U.S. adults are now religiously unaffiliated. https://www. pewforum.org/2021/12/14/about-three-in-ten-u-s-adults-are-now-religiously-unaffiliated/ Mueller, P. S., Plevak, D. J., & Rummans, T. A. (2001). Religious involvement, spirituality, and medicine: Implications for clinical practice. Mayo Clinic Proceedings, 76(12), 1225–1235. https://doi.org/10.4065/76.12.1225 Reed, R. (2022). Goosing the emerging church: The wild goose festival. In T. Shoemaker, R. Schneider, A. X. Cascade (Eds.), The emerging church, millennials, and religion: Curations and duration (Vol. 2, pp. 3–30). Cascade Books. Schnabel, L. (2021, April 29). Religion both helped and hurt during the pandemic. Scientific American. https://www. scientificamerican.com/article/religion-both-helped-and-hurt-during-the-pandemic/ Shimron, Y. (2020, February 11). Is the rise of the nones slowing? Scholars say maybe. Religion News Service. https:// religionnews.com/2020/02/11/is-the-decline-in-religious-affiliation-slowing-some-scholars-say-maybe/","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":"27 1","pages":"99 - 104"},"PeriodicalIF":2.2,"publicationDate":"2022-07-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90767901","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-13DOI: 10.1080/2153599X.2022.2091008
Jonathan Morgan
Therapy,” Tai Chi, mindfulness, and drumming. The secular Cancer Support Community of Central Ohio, for example, offers Tai Chi, yoga, mindfulness and drumming. 10. Central Ohio, not exactly known as the Berkeley, CA of the Midwest, nevertheless has a tax-funded organization called The Worthington Community Center that offers courses like “Family Yoga,” “Hatha Yoga,” and “Tai Chi for Health and Meditation.” 11. In fact, the two terms share much in common. Although the entirety of Belief without Borders treats this subject, specific definitions of both spirituality and religion can be found at pps. 4-7. 12. Renowned author Catherine L. Albanese asked her students to define spirituality. Their definitions were all over the place, including “an awareness and recognition of the intangible connections between all things,” “a subjective ideology that both constructs and expresses moral conviction,” “an understanding of a higher essence of oneself through all the capacities of the body,” ”the source withing oneself that can guide one’s way of life,” and “a feeling of heightened inner awareness brought about by outer experiences” (Albanese, 2001, p. 1). SBNRs I’ve met make a distinction between spirituality as interior, heart-felt, and personal vs. religion as dogmatic, organized, external, and public. See Mercadante (2014), Belief without Borders, Chapter 4 “Common Themes,” 68-91. 13. Not to be too hyperbolic about it, but a person who becomes converted to white supremacy could meet many of these criteria.
治疗，“太极，正念和打鼓。例如，俄亥俄州中部的世俗癌症支持社区提供太极拳、瑜伽、正念和击鼓。10. 俄亥俄州中部，并不完全是中西部的加州伯克利，但有一个由税收资助的组织，名为沃辛顿社区中心，提供“家庭瑜伽”、“哈达瑜伽”和“健康与冥想太极”等课程。”11。事实上，这两个术语有很多共同之处。虽然整个信仰无国界都在讨论这个问题，但灵性和宗教的具体定义可以在pps找到。4 - 7。12. 著名作家Catherine L. Albanese要求她的学生定义灵性。他们的定义各不相同，包括“对所有事物之间无形联系的意识和认识”，“一种既能构建又能表达道德信念的主观意识形态”，“通过身体的所有能力理解自己的更高本质”，“可以引导自己生活方式的内在源泉”，以及“一种由外在体验带来的内在意识增强的感觉”(Albanese, 2001，第1页)。我所遇到的sbnr将灵性与宗教区分开来，灵性是内在的、内心的、个人的，宗教是教条的、有组织的、外在的、公开的。参见梅尔卡丹特(2014)，《无国界的信仰》，第四章“共同主题”，68-91页。13. 不要太夸张，但一个转变为白人至上主义的人可能符合许多这些标准。
{"title":"The promises and pitfalls of facilitated spiritual experiences for the study of religion","authors":"Jonathan Morgan","doi":"10.1080/2153599X.2022.2091008","DOIUrl":"https://doi.org/10.1080/2153599X.2022.2091008","url":null,"abstract":"Therapy,” Tai Chi, mindfulness, and drumming. The secular Cancer Support Community of Central Ohio, for example, offers Tai Chi, yoga, mindfulness and drumming. 10. Central Ohio, not exactly known as the Berkeley, CA of the Midwest, nevertheless has a tax-funded organization called The Worthington Community Center that offers courses like “Family Yoga,” “Hatha Yoga,” and “Tai Chi for Health and Meditation.” 11. In fact, the two terms share much in common. Although the entirety of Belief without Borders treats this subject, specific definitions of both spirituality and religion can be found at pps. 4-7. 12. Renowned author Catherine L. Albanese asked her students to define spirituality. Their definitions were all over the place, including “an awareness and recognition of the intangible connections between all things,” “a subjective ideology that both constructs and expresses moral conviction,” “an understanding of a higher essence of oneself through all the capacities of the body,” ”the source withing oneself that can guide one’s way of life,” and “a feeling of heightened inner awareness brought about by outer experiences” (Albanese, 2001, p. 1). SBNRs I’ve met make a distinction between spirituality as interior, heart-felt, and personal vs. religion as dogmatic, organized, external, and public. See Mercadante (2014), Belief without Borders, Chapter 4 “Common Themes,” 68-91. 13. Not to be too hyperbolic about it, but a person who becomes converted to white supremacy could meet many of these criteria.","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":"63 1","pages":"88 - 94"},"PeriodicalIF":2.2,"publicationDate":"2022-07-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84736654","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-13DOI: 10.1080/2153599X.2022.2091007
R. Reed
This morning I entered my favorite exercise class. The coach was there, full of encouragement. She led the class through some warm-up exercises and then the music began. The workout was a typical cardio-oriented set with rapid movements designed to get the heart beating and the blood flowing. All through the song, the coach issued advice on form and encouragement. The music faded from the first song and I caught my breath for a few seconds before the next song started and the process began again. This might sound like a fairly usual event held at gyms across the nation, yet this didn’t take place at a gym. It took place in my basement. And rather than a view of weights and treadmills, from my view the first workout took place at the foot of the Chichen Itza pyramid, the second on Easter Island. I am in a virtual reality program on the Meta (Oculus) Quest called Supernatural. The coach, while a real person, is pre-recorded and present physically only for the warmup and cooldown exercises. Otherwise, she exists as an encouraging voice in my ear, giving me suggestions and advice for the workout while my gaze is fixed on gorgeous landscapes. As the pandemic shutdown gyms across the country, people turned to other options that allowed them to remain socially distant but keep up their exercise routines. Peloton bikes that also include a similar coach and environment became a costly alternative. But the Quest headset I purchased cost $300 dollars, and for an extra $20 a month I work out in a 360-degree photorealistic environment, from the pyramids of Giza to the glaciers of Iceland to the tropical shores of New Caledonia. During these workouts, I am whisked from place to place, where I hit balloons with virtual bats while I squat and lunge. I begin with this anecdote because as I read Wesley Wildman and Kate Stockly’s Spirit Tech, particularly the chapter on virtual reality, I was reminded about my morning experience, panting at the foot of Chichen Itza’s pyramid. What has become clear to me is that Supernatural is not merely about physical exercise. Early on, the program included a meditation option where a subscriber can be guided through a 10-minute meditation, likewise in one of these beautiful spots around the world. Additionally, while the coaches spend their time talking about form and encouraging physical activity like deeper lunges or harder strikes, they also spend a good deal of time talking about things like self-love, courage, forgiveness, and sacrifice. What the program promotes is more a self-help spirituality that starts with the physical but quickly transitions to the spiritual. The fact that the program is called “Supernatural” is meaningful in more than one sense. It is, of course, a non-sectarian spirituality. The religion of Supernatural is self-help and selfhealing, with no god, no scripture, only the ritual of regular exercise, and a final short homily that the coaches do as they demonstrate cool-down exercises. Spirit Tech antici
今天早上我参加了我最喜欢的健身班。教练在那里，充满了鼓励。她带领全班同学做了一些热身运动，然后音乐开始了。这项训练是典型的以心脏为导向的快速运动，旨在让心脏跳动和血液流动。在整首歌中，教练对他的状态和鼓励提出了建议。音乐从第一首歌中消失了，我屏住呼吸了几秒钟，然后下一首歌开始了，这个过程又开始了。这听起来像是在全国各地的健身房举行的一项相当平常的活动，但这并不是在健身房举行的，而是在我的地下室举行的。在我看来，第一次锻炼是在奇琴伊察金字塔脚下进行的，而不是举重和跑步机，第二次是在复活节岛。我在一个名为“超自然”的虚拟现实项目中。教练虽然是真人，但他是预先录制好的，并且只在热身和冷却练习中出现。除此之外，她就像一个鼓励的声音在我耳边存在，当我凝视着美丽的风景时，她会给我锻炼的建议和建议。随着全国各地的健身房关闭，人们转向其他选择，让他们保持社交距离，但保持锻炼习惯。Peloton自行车也包括类似的教练和环境，成为一种昂贵的选择。但我买的Quest耳机花了300美元，每月再多花20美元，我就能在360度的逼真环境中锻炼，从吉萨金字塔到冰岛的冰川，再到新喀里多尼亚的热带海岸。在这些训练中，我从一个地方快速移动到另一个地方，在那里我用虚拟的球棒打气球，同时我蹲着和弓步。我之所以以这个轶事作为开始，是因为当我阅读韦斯利·怀尔德曼和凯特·斯托克利的《精神科技》，尤其是关于虚拟现实的那一章时，我想起了我早晨在奇琴·伊察金字塔脚下喘气的经历。我清楚的是，《邪恶力量》不仅仅是关于体育锻炼。一开始，这个项目包括了一个冥想选项，用户可以在指导下进行10分钟的冥想，同样是在世界上这些美丽的地方之一。此外，当教练花时间谈论形式和鼓励身体活动，如更深的弓步或更猛烈的打击时，他们也花了很多时间谈论像自爱、勇气、宽恕和牺牲这样的事情。这个项目提倡的更多是一种从身体开始，但很快过渡到精神的自助灵性。《邪恶力量》这个节目被命名为《邪恶力量》的意义不止一个。当然，这是一种非宗派的灵性。超自然的宗教是自助和自我治疗，没有上帝，没有经文，只有定期锻炼的仪式，以及教练在演示冷却练习时最后的简短说教。Spirit Tech期待创造出一种VR精神运动，就像我们在《Supernatural》中所看到的那样。虽然他们的例子集中在VR教会和技术人员上，总的来说，这本书不断地回到这些技术和机构宗教之间的关系，但我认为VR对无宗教信仰的影响是最大的潜力。众所周知，Nones的崛起是一种现象，近十年来一直是头条新闻(Briggs, 2012;Cooper等人，2016;Fetsch, 2014;米切尔,2021)。虽然上升趋势可能已经趋于平稳(Shimron, 2020)——尽管疫情可能产生了意想不到的后果(Schnabel, 2021)——但美国无宗教信仰者的比例仍处于历史高位，在年轻人中，无宗教信仰者的比例达到40%或更多。研究表明，宗教对身心健康有许多好处(Koenig, 2012;Mueller et al.， 2001)。有办法吗
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