Pub Date : 2022-05-31DOI: 10.1080/2153599X.2022.2050797
A. Newberg
McNamara’s (2021) book, Religion, Neuroscience, and the Self: A New Personalism, is a unique read in that it blends a variety of important elements that include theology, psychology, and neuroscience, along with a broader perspective on the future of humanity. This latter point is particularly true in the context of the interaction between human beings and machines. Part of the goal of McNamara‘s book is to alert us to the possibility of losing our personhood to various machines or machine interactions. For this problem, he argues that we need to develop a new type of personalism that will protect the dignity and well-being of all people. He states that part of the necessity of such a personalism is that if we are considered to be created in the image of God, the imago Dei, many of the characteristics that have been argued to be unique to humans “cannot withstand the challenge of the rise of intelligent machines.” He goes on to state that machines already exhibit many of the characteristics previously proposed to reflect the imago Dei such as rationality, creativity, emotions, mind-reading abilities, calculating abilities, and even consciousness itself. Of course, it is currently uncertain as to whether machines will be able to achieve consciousness in the same manner as experienced in human beings. But suffice it to say that, given the rapid advances in computer sciences and artificial intelligence, it is important to carefully consider how to define a person. His argument begins with philosophical and theological perspectives of the person. This of course, is essential since we need a starting point to understand what it means to be a person and how we understand our relationship with others, the world at large, and God. He references a number of theologians and philosophers such as Borden Parker Bowne, Edgar Brightman, and Bernard Lonergan, to name a few. He also indicates the need for an eschatological personalism that is based on ultimate things such as purpose or the “final destiny of the individual, humankind, history and the cosmos.” He argues that the ultimate end of any individual cannot be fully known, but develops as part of a process via interacting with God. For McNamara, this interaction is derived in large part from a number of brain functions that he elaborates throughout the book. The notion of a person, McNamara points out, can be based on a variety of approaches in terms of how we define ourselves as individuals, how a sense of agency plays a role in who we are, and how we develop a sense of meaning and purpose. The unity of the person comes from our sense of agency that utilizes memory to create an entire temporal order of the person; quoting Browne, “Each new experience leaves the soul other than it was; but, as it advances from stage to stage it is able to gather up its past and carry it with it, so that at any point, it possesses all that it had been. It is this fact only which constitutes the permanence and identity of th
{"title":"What defines a person?","authors":"A. Newberg","doi":"10.1080/2153599X.2022.2050797","DOIUrl":"https://doi.org/10.1080/2153599X.2022.2050797","url":null,"abstract":"McNamara’s (2021) book, Religion, Neuroscience, and the Self: A New Personalism, is a unique read in that it blends a variety of important elements that include theology, psychology, and neuroscience, along with a broader perspective on the future of humanity. This latter point is particularly true in the context of the interaction between human beings and machines. Part of the goal of McNamara‘s book is to alert us to the possibility of losing our personhood to various machines or machine interactions. For this problem, he argues that we need to develop a new type of personalism that will protect the dignity and well-being of all people. He states that part of the necessity of such a personalism is that if we are considered to be created in the image of God, the imago Dei, many of the characteristics that have been argued to be unique to humans “cannot withstand the challenge of the rise of intelligent machines.” He goes on to state that machines already exhibit many of the characteristics previously proposed to reflect the imago Dei such as rationality, creativity, emotions, mind-reading abilities, calculating abilities, and even consciousness itself. Of course, it is currently uncertain as to whether machines will be able to achieve consciousness in the same manner as experienced in human beings. But suffice it to say that, given the rapid advances in computer sciences and artificial intelligence, it is important to carefully consider how to define a person. His argument begins with philosophical and theological perspectives of the person. This of course, is essential since we need a starting point to understand what it means to be a person and how we understand our relationship with others, the world at large, and God. He references a number of theologians and philosophers such as Borden Parker Bowne, Edgar Brightman, and Bernard Lonergan, to name a few. He also indicates the need for an eschatological personalism that is based on ultimate things such as purpose or the “final destiny of the individual, humankind, history and the cosmos.” He argues that the ultimate end of any individual cannot be fully known, but develops as part of a process via interacting with God. For McNamara, this interaction is derived in large part from a number of brain functions that he elaborates throughout the book. The notion of a person, McNamara points out, can be based on a variety of approaches in terms of how we define ourselves as individuals, how a sense of agency plays a role in who we are, and how we develop a sense of meaning and purpose. The unity of the person comes from our sense of agency that utilizes memory to create an entire temporal order of the person; quoting Browne, “Each new experience leaves the soul other than it was; but, as it advances from stage to stage it is able to gather up its past and carry it with it, so that at any point, it possesses all that it had been. It is this fact only which constitutes the permanence and identity of th","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":null,"pages":null},"PeriodicalIF":2.2,"publicationDate":"2022-05-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75194661","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 : 2022-05-31DOI: 10.1080/2153599X.2022.2050798
P. McNamara
critical realization that we are to a signi cant de by our and that we thrive best when we maintain a lively and open-ended sense of futurity. Particularly interesting is the critical grounding of this key theological trait in important brain functions, such as the Predictive Processing Framework. personal relationships; and, (3) the state, the fi nal repository of force that irresistibly imposes a settlement on the inevitable con fl icts between individuals and sectional groups within a larger whole … In this threefold distinction between (as the critical realists put it) personal agency, cultural meaning, and social/political struc- ture, the church operates primarily in the intermediate zone of culture, neither privatized to a trivial “ spiritual not religious ” zone of irrelevant lifestyle choices, nor weaponized with the state ’ s coercive machinery, but instead o ff ering a community beyond the family but beneath the state, that seeks to persuade through its shared ritual expression and ethical practice of faith, hope and love. be seen as the general categories pertaining to the person ’ s spontaneous spiritual openness and dynamism to transcendence (in traditional terms, the natural desire for God), while the theological virtues of faith, hope, and love can be seen as the speci fi c content and ful fi lment of those open-ended aspirations.
{"title":"The interaction between neuroscience and theology is producing a new personalism: a response to commentators on my book “Religion, neuroscience and the self: a new personalism.”","authors":"P. McNamara","doi":"10.1080/2153599X.2022.2050798","DOIUrl":"https://doi.org/10.1080/2153599X.2022.2050798","url":null,"abstract":"critical realization that we are to a signi cant de by our and that we thrive best when we maintain a lively and open-ended sense of futurity. Particularly interesting is the critical grounding of this key theological trait in important brain functions, such as the Predictive Processing Framework. personal relationships; and, (3) the state, the fi nal repository of force that irresistibly imposes a settlement on the inevitable con fl icts between individuals and sectional groups within a larger whole … In this threefold distinction between (as the critical realists put it) personal agency, cultural meaning, and social/political struc- ture, the church operates primarily in the intermediate zone of culture, neither privatized to a trivial “ spiritual not religious ” zone of irrelevant lifestyle choices, nor weaponized with the state ’ s coercive machinery, but instead o ff ering a community beyond the family but beneath the state, that seeks to persuade through its shared ritual expression and ethical practice of faith, hope and love. be seen as the general categories pertaining to the person ’ s spontaneous spiritual openness and dynamism to transcendence (in traditional terms, the natural desire for God), while the theological virtues of faith, hope, and love can be seen as the speci fi c content and ful fi lment of those open-ended aspirations.","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":null,"pages":null},"PeriodicalIF":2.2,"publicationDate":"2022-05-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75295163","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 : 2022-05-20DOI: 10.1080/2153599X.2022.2050787
J. Bronkhorst
(15)01118-6 Woods, A., Jones, N., Bernini, M., Callard, F., Alderson-Day, B., Badcock, J. C., Bell, V., Cook, C., Csordas, T., Humpston, C., Krueger, J., Larøi, F., McCarthy-Jones, S., Moseley, P., Powell, H., Raballo, A., Smailes, D., & Fernyhough, C. (2014). Interdisciplinary approaches to the phenomenology of auditory verbal hallucinations. Schizophrenia Bulletin, Suppl. 40, 246–254. https://doi.org/10.1093/schbul/sbu003
{"title":"The role of absorption in making God real","authors":"J. Bronkhorst","doi":"10.1080/2153599X.2022.2050787","DOIUrl":"https://doi.org/10.1080/2153599X.2022.2050787","url":null,"abstract":"(15)01118-6 Woods, A., Jones, N., Bernini, M., Callard, F., Alderson-Day, B., Badcock, J. C., Bell, V., Cook, C., Csordas, T., Humpston, C., Krueger, J., Larøi, F., McCarthy-Jones, S., Moseley, P., Powell, H., Raballo, A., Smailes, D., & Fernyhough, C. (2014). Interdisciplinary approaches to the phenomenology of auditory verbal hallucinations. Schizophrenia Bulletin, Suppl. 40, 246–254. https://doi.org/10.1093/schbul/sbu003","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":null,"pages":null},"PeriodicalIF":2.2,"publicationDate":"2022-05-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79103017","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 : 2022-05-20DOI: 10.1080/2153599X.2022.2050795
Q. Deeley
more comfortable talking about audible voices (in the absence of visible persons) in general. They seemed less interested in what Americans took to be that sharp line between inner and outer experience
{"title":"Experiencing and believing in invisible others: anthropological and neurocognitive perspectives","authors":"Q. Deeley","doi":"10.1080/2153599X.2022.2050795","DOIUrl":"https://doi.org/10.1080/2153599X.2022.2050795","url":null,"abstract":"more comfortable talking about audible voices (in the absence of visible persons) in general. They seemed less interested in what Americans took to be that sharp line between inner and outer experience","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":null,"pages":null},"PeriodicalIF":2.2,"publicationDate":"2022-05-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86884719","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 : 2022-05-19DOI: 10.1080/2153599X.2022.2050788
M. van Elk
(S10), S333–S343. https://doi.org/10.1086/677881 Geertz, C. (1973). The interpretation of cultures: Selected essays. Basic Books. Goffman, E. (1974). Frame analysis: An essay on the organization of experience. Northeastern University Press. Hirsi Ali, A. (2008). Infidel (1st Free Press trade pbk. Ed.) Free Press. Huizinga, J. (1949). Homo ludens: A study of the play-element in culture phone. Martino Fine Books. Luhrmann, T. M. (2020). How God becomes real: Kindling the presence of invisible others. Princeton University Press. Maraldi, E. d. O., & Krippner, S. (2019). Cross-cultural research on anomalous experiences: Theoretical issues and methodological challenges. Psychology of Consciousness: Theory, Research, and Practice, https://doi.org/10.1037/ cns0000188 Paden, W. E. (1988). Religious worlds: The comparative study of religion. Beacon Press. Taves, A. (2009). Religious experience reconsidered: A building-block approach to the study of religion and other special things. Princeton University Press. Taves, A., & Asprem, E. (2017). Experience as event: Event cognition and the study of (religious) experiences. Religion, Brain & Behavior, 7(1), 43–62. https://doi.org/10.1080/2153599X.2016.1150327 Taves, A., & Asprem, E. (2020). The building blocks approach: An overview. In G. Larsson, J. Svensson, & A. Nordin (Eds.), Building blocks of religion: Critical applications and future prospects. (pp. 5–25) Equinox Publishing Ltd.
(S10) S333-S343。https://doi.org/10.1086/677881格尔兹，C.(1973)。文化的阐释:选集。基本的书。戈夫曼，E.(1974)。框架分析:一篇关于经验组织的文章。东北大学出版社。Hirsi Ali, A.(2008)。异教徒(第一自由出版社贸易出版社)。编辑)新闻自由。Huizinga, J.(1949)。人类:文化电话中游戏元素的研究。马蒂诺精品书店。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。Maraldi, E. d. O.和Krippner, S.(2019)。异常经验的跨文化研究:理论问题与方法论挑战。《意识心理学:理论、研究与实践》，https://doi.org/10.1037/ cns0000188 Paden w.e.(1988)。宗教世界:宗教的比较研究。灯塔出版社。Taves, A.(2009)。重新考虑宗教经验:研究宗教和其他特殊事物的基本方法。普林斯顿大学出版社。李建平，李建平(2017)。作为事件的经验:事件认知与(宗教)经验的研究。心理学报，7(1)，43-62。https://doi.org/10.1080/2153599X.2016.1150327 Taves, A.， & Asprem, E.(2020)。构建块方法:概述。参见G. Larsson, J. Svensson， & A. Nordin(主编)，《宗教的构建模块:关键应用和未来前景》。(第5-25页)春分出版有限公司
{"title":"Explaining religion from the inside-out","authors":"M. van Elk","doi":"10.1080/2153599X.2022.2050788","DOIUrl":"https://doi.org/10.1080/2153599X.2022.2050788","url":null,"abstract":"(S10), S333–S343. https://doi.org/10.1086/677881 Geertz, C. (1973). The interpretation of cultures: Selected essays. Basic Books. Goffman, E. (1974). Frame analysis: An essay on the organization of experience. Northeastern University Press. Hirsi Ali, A. (2008). Infidel (1st Free Press trade pbk. Ed.) Free Press. Huizinga, J. (1949). Homo ludens: A study of the play-element in culture phone. Martino Fine Books. Luhrmann, T. M. (2020). How God becomes real: Kindling the presence of invisible others. Princeton University Press. Maraldi, E. d. O., & Krippner, S. (2019). Cross-cultural research on anomalous experiences: Theoretical issues and methodological challenges. Psychology of Consciousness: Theory, Research, and Practice, https://doi.org/10.1037/ cns0000188 Paden, W. E. (1988). Religious worlds: The comparative study of religion. Beacon Press. Taves, A. (2009). Religious experience reconsidered: A building-block approach to the study of religion and other special things. Princeton University Press. Taves, A., & Asprem, E. (2017). Experience as event: Event cognition and the study of (religious) experiences. Religion, Brain & Behavior, 7(1), 43–62. https://doi.org/10.1080/2153599X.2016.1150327 Taves, A., & Asprem, E. (2020). The building blocks approach: An overview. In G. Larsson, J. Svensson, & A. Nordin (Eds.), Building blocks of religion: Critical applications and future prospects. (pp. 5–25) Equinox Publishing Ltd.","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":null,"pages":null},"PeriodicalIF":2.2,"publicationDate":"2022-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82428035","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 : 2022-05-19DOI: 10.1080/2153599X.2022.2050799
T. Luhrmann
I want to begin by thanking everyone for engaging so seriously with my material. This is a group of great intellectual capacity and scholarship. I am deeply honored by their care. Most of the writers are friends and, for many years, we have struggled together to understand the nature of spiritual experience and the difference between spiritual experience and madness. As I would expect, they have identified important questions raised by the research and laid down an ambitious research agenda for where we need to go next. There is so much we do not yet know and so much more to do. I hope that we will be together on the journey.
{"title":"The puzzles that remain","authors":"T. Luhrmann","doi":"10.1080/2153599X.2022.2050799","DOIUrl":"https://doi.org/10.1080/2153599X.2022.2050799","url":null,"abstract":"I want to begin by thanking everyone for engaging so seriously with my material. This is a group of great intellectual capacity and scholarship. I am deeply honored by their care. Most of the writers are friends and, for many years, we have struggled together to understand the nature of spiritual experience and the difference between spiritual experience and madness. As I would expect, they have identified important questions raised by the research and laid down an ambitious research agenda for where we need to go next. There is so much we do not yet know and so much more to do. I hope that we will be together on the journey.","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":null,"pages":null},"PeriodicalIF":2.2,"publicationDate":"2022-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84514177","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 : 2022-04-14DOI: 10.1080/2153599X.2022.2056911
George C. Nche, Uchechukwu M. Agbo
ABSTRACT Due to the constructive roles religious leaders played during previous pandemics, the World Health Organization (WHO) and other organizations have outlined the roles expected of religious leaders in the current campaign against COVID-19. However, during previous pandemics, some religious leaders also undermined public-health measures. Thus, it is important to understand what religious leaders think of the expectations of health organizations, as well as their responses to the pandemic. This study explored church leaders’ role perception and action towards COVID-19 in Nigeria. Data were collected through semi-structured interviews with eighteen church leaders from Catholic, Anglican, and Pentecostal churches. Using a thematic analysis method, the study found that while all the participants agreed to have roles in the campaign against COVID-19, interpretations of these roles and the corresponding actions differed between those who promote public-health measures and those who undermine these measures. Implications of findings for policy and research are discussed.
{"title":"The campaign against COVID-19 in Nigeria: exploring church leaders’ role perception and action","authors":"George C. Nche, Uchechukwu M. Agbo","doi":"10.1080/2153599X.2022.2056911","DOIUrl":"https://doi.org/10.1080/2153599X.2022.2056911","url":null,"abstract":"ABSTRACT Due to the constructive roles religious leaders played during previous pandemics, the World Health Organization (WHO) and other organizations have outlined the roles expected of religious leaders in the current campaign against COVID-19. However, during previous pandemics, some religious leaders also undermined public-health measures. Thus, it is important to understand what religious leaders think of the expectations of health organizations, as well as their responses to the pandemic. This study explored church leaders’ role perception and action towards COVID-19 in Nigeria. Data were collected through semi-structured interviews with eighteen church leaders from Catholic, Anglican, and Pentecostal churches. Using a thematic analysis method, the study found that while all the participants agreed to have roles in the campaign against COVID-19, interpretations of these roles and the corresponding actions differed between those who promote public-health measures and those who undermine these measures. Implications of findings for policy and research are discussed.","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":null,"pages":null},"PeriodicalIF":2.2,"publicationDate":"2022-04-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89739589","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 : 2022-04-03DOI: 10.1080/2153599X.2021.2006289
Gilbert Tshiebue Kapepula, Max Mbosho Konshi, Jonathan L. Weigel
ABSTRACT This paper explores an empirical puzzle: individuals in urban D.R. Congo who were unsure if they would be able to provide sufficient food for their families gave more of their money away to anonymous receivers in behavioral games. They were especially likely to share money evenly. We argue that this surprising prosocial behavior reflects sharing norms associated with informal insurance, for which more materially insecure individuals presumably have higher demand. We further argue that such sharing norms are sustained in urban Congo by Pentecostal churches, a nexus of risk-spreading in this context. The same group of highly insecure individuals is more likely to participate in public religious ceremonies—but not private ones—and to share money evenly in behavioral games. Moreover, the gap in money sharing between individuals facing high and low insecurity is largest when participants are primed with Christian images.
{"title":"Prosociality and Pentecostalism in the D.R. Congo","authors":"Gilbert Tshiebue Kapepula, Max Mbosho Konshi, Jonathan L. Weigel","doi":"10.1080/2153599X.2021.2006289","DOIUrl":"https://doi.org/10.1080/2153599X.2021.2006289","url":null,"abstract":"ABSTRACT This paper explores an empirical puzzle: individuals in urban D.R. Congo who were unsure if they would be able to provide sufficient food for their families gave more of their money away to anonymous receivers in behavioral games. They were especially likely to share money evenly. We argue that this surprising prosocial behavior reflects sharing norms associated with informal insurance, for which more materially insecure individuals presumably have higher demand. We further argue that such sharing norms are sustained in urban Congo by Pentecostal churches, a nexus of risk-spreading in this context. The same group of highly insecure individuals is more likely to participate in public religious ceremonies—but not private ones—and to share money evenly in behavioral games. Moreover, the gap in money sharing between individuals facing high and low insecurity is largest when participants are primed with Christian images.","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":null,"pages":null},"PeriodicalIF":2.2,"publicationDate":"2022-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76773159","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 : 2022-04-03DOI: 10.1080/2153599X.2021.2021552
B. Purzycki, M. Lang, J. Henrich, A. Norenzayan
Guiding the evolution of the evolutionary sciences of religion: a discussion Benjamin Grant Purzycki , Martin Lang , Joseph Henrich, and Ara Norenzayan Department of the Study of Religion, Aarhus University, Aarhus, Denmark; LEVYNA Laboratory for the Experimental Research of Religion, Department for the Study of Religions, Masaryk University, Brno, Czechia; Department of Human Evolutionary Biology, Harvard University, Cambridge, MA, USA; Department of Psychology, University of British Columbia, Vancouver, Canada
引导宗教进化科学的发展:讨论Benjamin Grant Purzycki, Martin Lang, Joseph Henrich, Ara Norenzayan奥尔胡斯大学宗教研究系，奥尔胡斯，丹麦;捷克布尔诺马萨里克大学宗教研究系LEVYNA宗教实验研究实验室;哈佛大学人类进化生物系，美国马萨诸塞州剑桥;加拿大温哥华英属哥伦比亚大学心理学系
{"title":"Guiding the evolution of the evolutionary sciences of religion: a discussion","authors":"B. Purzycki, M. Lang, J. Henrich, A. Norenzayan","doi":"10.1080/2153599X.2021.2021552","DOIUrl":"https://doi.org/10.1080/2153599X.2021.2021552","url":null,"abstract":"Guiding the evolution of the evolutionary sciences of religion: a discussion Benjamin Grant Purzycki , Martin Lang , Joseph Henrich, and Ara Norenzayan Department of the Study of Religion, Aarhus University, Aarhus, Denmark; LEVYNA Laboratory for the Experimental Research of Religion, Department for the Study of Religions, Masaryk University, Brno, Czechia; Department of Human Evolutionary Biology, Harvard University, Cambridge, MA, USA; Department of Psychology, University of British Columbia, Vancouver, Canada","PeriodicalId":45959,"journal":{"name":"Religion Brain & Behavior","volume":null,"pages":null},"PeriodicalIF":2.2,"publicationDate":"2022-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80908059","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 : 2022-04-03DOI: 10.1080/2153599X.2021.2006282
Caitlyn D. Placek, Aaron D. Lightner
ABSTRACT Cultural evolutionary approaches to religion have found that in small-scale societies, “local gods” (LGs) usually care about ritual, in-group cooperation, and ecological challenges, whereas in large-scale societies, “moralizing gods” (MGs) are more concerned with prosociality. In contrast, Hindu deities are considered aspects of one god, and urban regions include LGs, complicating the prevailing distinction. The current study investigated perceptions of deities in Mysore, India, among Hindus (N = 165) who primarily worship Shiva, a prototypical MG, and Chamundeshwari, the LG. Using surveys and experimental games, our results indicated that Chamundeshwari is perceived as possessing characteristics typical of both LGs and MGs. Furthermore, beliefs about Shiva as a moralizing and punitive god were associated with prosocial game allocations in three experimental economic games, but similar beliefs about Chamundeshwari were not. Participation in rituals for Shiva predicted allocations toward outgroup members in one game, whereas participation in rituals for Chamundeshwari predicted selfish allocations in one game. These mixed results demonstrate the challenges that demographic and cultural variation can impose on dichotomous models of deities to explain religious variation, and we offer directions for future research to better understand such complexity.
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