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Fertility and faith: The danger of a grand narrative 生育与信仰:宏大叙事的危险
IF 2.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-02-15 DOI: 10.1080/2153599X.2021.2023621
S. Walters, R. Sear
Philips Jenkins has produced an impressive and wide-ranging book, covering Christianity, Buddhism, Islam, Hinduism, Judaism, several eras of history, and all regions of the world, from a perspective that borrows from multiple disciplines including history, anthropology, economics, demography, and sociology. Jenkins links the demographic transition—wherein societies shift from high-fertility, high-mortality demographic regimes, to low-fertility, low-mortality ones— with the rise of individualism, liberalism, gender equity, and resulting secularization. He describes the arising likely demo-religious shifts wherein “old” faith communities (especially in the global north) will increasingly be outnumbered by high-fertility societies of greater religious fervour (often originating in the global south), and wherein conflicts may arise over differing conceptions of religions’ role in regulating social and moral norms and expectations. In his conclusion, he outlines how organized religion needs to adapt to remain relevant and popular in the face of global demographic change. The grand narrative of Jenkins’ book—connecting “the demographic revolution” with the “transformation of world religions"—is powerful and seductive. With his global scope and historical reach, he weaves a persuasive account of the “tidal shift” in the demo-religious landscape, which has huge potential geopolitical implications. Indeed, it is the credible seamlessness of Jenkins’ grand narrative, together with its potential ramifications, which render this book not only flawed but also potentially dangerous. In our commentary, we interrogate three core elements of Jenkins’ argument. First, we consider his demographic determinism, calling to account his underlying causal framework. Second, we show how Jenkins’ apparent marshaling of multiple disciplines and international history, belies a rather superficial engagement with those individual disciplines and historical processes. Third, we consider how Jenkins’ use of language and references demonstrate his particular partisanship, showing how his narrative is both dangerous and incendiary, with the potential to defend populist and racist ideas.
菲利普斯·詹金斯(Philips Jenkins)制作了一本令人印象深刻的、内容广泛的书,涵盖了基督教、佛教、伊斯兰教、印度教、犹太教、几个历史时代和世界所有地区,从历史学、人类学、经济学、人口学和社会学等多个学科的角度进行了借鉴。詹金斯将人口转型——社会从高生育率、高死亡率的人口体制转向低生育率、低死亡率的人口体制——与个人主义、自由主义、性别平等以及由此产生的世俗化的兴起联系起来。他描述了可能出现的民主-宗教转变,其中“旧的”信仰社区(特别是在全球北方)将越来越多地超过具有更大宗教热情的高生育率社会(通常起源于全球南方),其中冲突可能会因宗教在调节社会和道德规范和期望方面的不同概念而产生。在他的结论中,他概述了面对全球人口变化,有组织的宗教需要如何适应以保持相关性和受欢迎程度。詹金斯的书将“人口革命”与“世界宗教变革”联系在一起,宏大的叙述有力而诱人。凭借他的全球视野和历史视野,他编织了一个有说服力的关于民主宗教景观的“潮汐转变”的描述,这具有巨大的潜在地缘政治影响。事实上,正是詹金斯宏大叙事的可信的无缝衔接及其潜在的后果,使得这本书不仅存在缺陷,而且具有潜在的危险。在我们的评论中,我们询问了詹金斯论证的三个核心要素。首先,我们考虑他的人口决定论,要求考虑他潜在的因果框架。其次,我们展示了詹金斯对多学科和国际历史的表面整理如何掩盖了对这些单独学科和历史进程的相当肤浅的参与。第三,我们考虑了詹金斯对语言和引用的使用如何展示了他的党派偏见,表明他的叙述既危险又具有煽动性,有可能为民粹主义和种族主义思想辩护。
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引用次数: 1
The agency of women in secularization 妇女在世俗化中的作用
IF 2.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-02-15 DOI: 10.1080/2153599X.2021.2023616
Callum G. Brown
Secularization confounds many faith scholars. Where once in the 1960s and 1970s it was accepted as a facet of modernization, the 1990s and 2000s witnessed the rise of a desperate religious assault on the concept as in itself secularist and atheist-inspired—an intellectual conspiracy of religions’ enemies. New theories abounded from the churched community to contain the intellectual threat: people believed but had stopped belonging; the mainstream churches were in decline but not popular faith; the parish structure of old Europe was disintegrating and making way for diversity— house churches, megachurches, pick ‘n’ mix faith; religiosity was giving way to spirituality; new age religion was dismantling denominationalism; and the majority secular people were now expecting the minority faithful to conduct the moral work of the whole community (Berger et al., 2008; Davie, 1994, 2000; Heelas, 1996; Roof, 1993; Wuthnow, 2007). Though such ideas still keep coming, if truth be told, what is happening to faith now takes second place to what is happening with nonfaith: the rise of morality without religion, growing proportions of people identifying as “nones,” atheists, and agnostics, and declining churchgoing and membership (Brown et al., 2022). And most bittersweet for the churches in the west is the waning of the faith’s most faithful: Christian women. Where once moral purity and sanctity of womanhood adorned the Christian family, feminist impulses have done much to de-sanctify morality. Scholarship has been slow to perceive the concatenation of moral, cultural, and demographic dangers that are unraveling the religious moral system hung in western nations upon female purity. New scholarship has already been sculpting this replacement narrative, and now Philip Jenkins’ book, Fertility and Faith, offers the latest and so far most comprehensive demographic understanding of secularization. The book inevitably must refocus attention upon the gender question in the declining social significance of Christianity and Judaism from the middle of the twentieth century onwards. We should all be grateful for his redeployment of a social-science lens upon the decline of faith in the western world—broadly Europe, North America, Australasia, and Japan, but his treatment also explores its consequences for other continents. But before considering the merits of Jenkins’ monograph, it is important to restate firmly that the study of religious decline is not, should not, and cannot be a demographic science alone. Without the fusion of quantitative and qualitative (some would argue postmodernist) methodologies, there can be no full understanding of the direction of the faith change that started in the third quarter of the twentieth century and which is now advancing—as Jenkins notes—with vigorous speed. It has taken scholarship some considerable time to place demography as a major conceptual tool with which to study secularization. The impetus began in the sociology of religio
世俗化使许多信仰学者感到困惑。在20世纪60年代和70年代,它曾被认为是现代化的一个方面,但在20世纪90年代和21世纪初,一场绝望的宗教攻击的兴起见证了这一概念的兴起,因为它本身就是世俗主义者和无神论者的灵感,是宗教敌人的智力阴谋。新的理论从教会团体中涌现出来,以遏制这种思想上的威胁:人们有信仰,但已经失去了归属感;主流教会在衰落,但没有流行的信仰;旧欧洲的教区结构正在瓦解,让位于多样化——家庭教堂、特大教堂、精选和混合信仰;宗教信仰让位于灵性;新时代宗教正在瓦解教派主义;多数世俗的人现在期望少数的忠实信徒进行整个社区的道德工作(Berger et al., 2008;戴维,1994,2000;Heelas, 1996;屋顶,1993;伍,2007)。虽然这样的想法仍在不断涌现,但如果说实话,现在发生在信仰上的事情比发生在非信仰上的事情要次要:没有宗教的道德的兴起,越来越多的人认为自己是“无信仰者”、无神论者和不可知论者,以及去教堂和成员人数的减少(Brown et al., 2022)。对西方教会来说,最苦乐参半的是信仰中最忠实的群体——女基督徒的衰落。在基督教家庭一度以女性的纯洁和圣洁为装饰的地方,女权主义的冲动已经大大削弱了道德的神圣性。学者们在意识到道德、文化和人口方面的危险正在瓦解西方国家悬于女性纯洁之上的宗教道德体系方面进展缓慢。新的学术研究已经在塑造这种替代叙事,现在菲利普·詹金斯(Philip Jenkins)的著作《生育与信仰》(Fertility and Faith)提供了对世俗化的最新、迄今为止最全面的人口统计学理解。这本书不可避免地必须重新关注性别问题,从二十世纪中叶开始,基督教和犹太教的社会意义正在下降。我们都应该感谢他重新部署了社会科学的视角来审视西方世界——包括欧洲、北美、澳大拉西亚和日本——信仰的衰落,但他的论述也探讨了其对其他大陆的影响。但在考虑詹金斯专著的优点之前,有必要重申一下,对宗教衰落的研究不是、不应该、也不可能仅仅是一门人口科学。如果没有定量和定性(有些人认为是后现代主义)方法论的融合,就不可能完全理解始于20世纪25年代的信仰变化的方向,正如詹金斯所指出的那样,这种变化现在正以迅猛的速度向前推进。学术界花了相当长的时间才把人口统计学作为研究世俗化的主要概念工具。推动力始于20世纪40年代至60年代之间的宗教社会学,它提高了人们按年龄、性别、社会阶层和种族来理解不断变化的做礼拜者群体的前景。欧洲学者关注的——可以说是痴迷的——是社会阶级。直到二十世纪中叶,基督教在社会和社会中的地位
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引用次数: 1
Kiwi Diwali: a longitudinal investigation of perceived social connection following a civic religious ritual 新西兰排灯节:对公民宗教仪式后感知到的社会联系的纵向调查
IF 2.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-02-08 DOI: 10.1080/2153599X.2021.2006288
S. Piven, Ronald Fischer, J. Shaver, Reneeta Mogan, J. Karl, Rebekka Kesberg, Amanda Richardson, Purnima Singh, Shruti Tewari, Joseph A. Bulbulia
ABSTRACT Religious rituals are ubiquitous. Recent research indicates they can powerfully affect social connection, increasing collective sentiments and behaviors. However, the extent to which these effects depend on religious commitment remains unclear. Here, we use longitudinal data to investigate this question in a natural ritual setting by comparing the responses of religiously committed Hindus and non-Hindus immediately after a public Diwali celebration in New Zealand, and for two weeks following. Effects of time and level of religious commitment are assessed on five targets that measure reported social connection of participants to themselves and to specific groups: “Myself,” “My family and friends,” “Work colleagues/university peers,” “People who celebrate Diwali,” and “Humanity in general.” We find that participation in the civic religious ritual affects social connection of all participants, with stronger effects among religiously committed Hindus. Private religious behavior appears integral to the mechanisms underpinning the amplification of solidarity at public rituals, as we find separation in the level of reported social connection to Diwali celebrants between practicing and non-practicing Hindus. Though religious commitment leads to greater perceived social connection, this study additionally demonstrates that in a religiously diverse democracy, a civic religious ritual may foster greater democratic unions across religious differences.
宗教仪式无处不在。最近的研究表明,他们可以有力地影响社会联系,增加集体情绪和行为。然而,这些影响在多大程度上取决于宗教信仰仍不清楚。在这里,我们使用纵向数据在自然仪式环境中调查这个问题,通过比较虔诚的印度教徒和非印度教徒在新西兰公共排灯节庆祝活动后立即以及之后两周的反应。时间和宗教承诺水平的影响是通过五个指标来评估的,这些指标衡量了参与者与自己和特定群体的社会联系:“我自己”、“我的家人和朋友”、“同事/大学同学”、“庆祝排灯节的人”和“一般的人性”。我们发现公民宗教仪式的参与影响了所有参与者的社会联系,其中对虔诚的印度教徒的影响更大。私人宗教行为似乎是支持公共仪式中团结扩大的机制不可或缺的一部分,因为我们发现在报告中与排灯节庆祝人的社会联系水平上,在实践和非实践的印度教徒之间存在分离。虽然宗教承诺导致更大的感知社会联系,本研究还表明,在宗教多元化的民主中,公民宗教仪式可能会促进更大的民主联盟,跨越宗教差异。
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引用次数: 0
Henrich’s Weberian project 亨利希的韦伯计划
IF 2.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-01-28 DOI: 10.1080/2153599X.2021.1991457
Ann Taves
traits. PLOS ONE, 8(8), e70902. https://doi.org/10.1371/journal.pone.0070902 Scheidel, W. (2009). A peculiar institution? Greco–Romanmonogamy in global context. The History of the Family, 14 (3), 280–291. https://doi.org/10.1016/j.hisfam.2009.06.001 Schulz, J., Bahrami-Rad, D., Beauchamp, J., & Henrich, J. (2018). The origins of WEIRD psychology (SSRN Scholarly Paper No. ID 3201031). Rochester, NY: Social Science Research Network. Retrieved from Social Science Research Network website: https://papers.ssrn.com/abstract=3201031 Schulz, J. F., Bahrami-Rad, D., Beauchamp, J. P., & Henrich, J. (2019). The church, intensive kinship, and global psychological variation. Science, 366(6466), eaau5141. https://doi.org/10.1126/science.aau5141 Shaw, B. D., & Saller, R. P. (1984). Close-Kin marriage in Roman society? Man, 19(3), 432. https://doi.org/10.2307/ 2802181 Shenk, M. K., Towner, M. C., Voss, E. A., & Alam, N. (2016). Consanguineous marriage, kinship ecology, and market transition. Current Anthropology, 57(S13), S167–S180. https://doi.org/10.1086/685712 Smaldino, P. E. (2014). The cultural evolution of emergent group-level traits. Behavioral and Brain Sciences, 37(3), 243–254. https://doi.org/10.1017/S0140525X13001544
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引用次数: 0
Diverse evolutionary strategies for explaining features of religions 解释宗教特征的各种进化策略
IF 2.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-01-28 DOI: 10.1080/2153599X.2021.1991455
Robert N. McCauley
disease. Review of Philosophy and Psychology. Lightner, A., Heckelsmiller, C., & Hagen, E. (2021b). Ethnoscientific expertise and knowledge specialisation in 55 traditional cultures. Evolutionary Human Sciences, 3, E37. https://doi.org/10.1017/ehs.2021.31 Mercier, H., & Sperber, D. (2017). The enigma of reason. Harvard University Press. Morin, O. (2016). How traditions live and die. Oxford University Press. Petty, R. E., Cacioppo, J. T., & Goldman, R. (1981). Personal involvement as a determinant of argument-based persuasion. Journal of Personality and Social Psychology, 41(5), 847. https://doi.org/10.1037/0022-3514.41.5.847 Richerson, P., Baldini, R., Bell, A. V., Demps, K., Frost, K., Hillis, V., Mathew, S., Newton, E. K., Naar, N., & Newson, L. (2016). Cultural group selection plays an essential role in explaining human cooperation: A sketch of the evidence. Behavioral and Brain Sciences, 39, E30. https://doi.org/10.1017/S0140525X1400106X Richerson, P. J., & Boyd, R. (1999). Complex societies: The evolutionary origins of a crude superorganism. Human Nature, 10(3), 253–289. https://doi.org/10.1007/s12110-999-1004-y Richerson, P. J., & Boyd, R. (2008). Not by genes alone: How culture transformed human evolution. University of Chicago press. Rozenblit, L., & Keil, F. (2002). The misunderstood limits of folk science: An illusion of explanatory depth. Cognitive Science, 26(5), 521–562. https://doi.org/10.1207/s15516709cog2605_1 Singh, M. (2018). The cultural evolution of shamanism. Behavioral and Brain Sciences, 41, E66. https://doi.org/10. 1017/S0140525X17001893 Smith, D. (2020). Cultural group selection and human cooperation: A conceptual and empirical review. Evolutionary Human Sciences, 2, E2. https://doi.org/10.1017/ehs.2020.2 Sperber, D. (1985). On anthropological knowledge. Cambridge University Press. Sperber, D. (2018). Cutting culture at the joints?. Religion, Brain & Behavior, 8(4), 447–449. https://doi.org/10.1080/ 2153599X.2017.1323783 Spiro, M. (1992). Cultural relativism and the future of anthropology. In G. E. Marcus (Ed.), Rereading cultural anthropology (pp. 124–151). Duke University Press. Tucker, B., Tsiazonera, , Tombo, J., Hajasoa, P., & Nagnisaha, C. (2015). Ecological and cosmological coexistence thinking in a hypervariable environment: Causal models of economic success and failure among farmers, foragers, and fishermen of southwestern Madagascar. Frontiers in Psychology, 6, 1533. https://doi.org/10.3389/fpsyg.2015. 01533 Wimsatt, W. C. (1987). False models as means to truer theories. In M. H. Nitecki, & A. Hoffman (Eds), Neutral models in biology (pp. 23–55). Oxford University Press. Winkelman, M. J. (1986). Magico-religious practitioner types and socioeconomic conditions. Behavior Science Research, 20(1–4), 17–46.
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引用次数: 0
WEIRD Indeed, but there is more to the story: anthropological reflections on Henrich’s “The Weirdest people in the world” 的确如此,但故事不止于此:对亨利希的《世界上最奇怪的人》的人类学反思
IF 2.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-01-28 DOI: 10.1080/2153599X.2021.1991458
A. Fuentes
In this massive tome Joseph Henrich’s goal is to explain how understanding patterns that shape global psychological variation can assist in understanding why contemporary WEIRD populations are so peculiar relative to other populations. In doing so he seeks to offer insight into how these WEIRD peculiarities facilitated WEIRD nations becoming “particularly prosperous.” Henrich’s conclusion is that a specific suite of social, historical, perceptual/ideological and institutional processes and patterns came together in Western/Northern Europe to create a distinctive cultural context with substantive, and evolutionally relevant, structuring impacts on the populations residing there. He asserts that it was the sequential processes of social, economic, and institutional changes related to widespread adoption of, and control by, the Christian church that shaped Western/Northern Europe populations’ worldviews, beliefs, and psychologies post 1200 and created those groups of humans he calls WEIRD. The flowchart in figure 14.1 on page 472 of the book does a nice job of laying out his argument for the trajectory of these psychological and structural patterns. Henrich’s overall theme is robust and the core theoretical and structural layout admirable. Few scholars have the capacity, community, and collaborative energy to carry something like this to fruition. One has to acknowledge Henrich’s book as a substantial amount of effort, insight, investigation, and analyses. Regardless of my critiques below, this is first and foremost a major contribution and sure to stimulate discussion, debate, and further research. To set the stage Henrich argues, and offers examples in support of, the assertion that the human mind is the product of coevolutionary forces. Psychologies vary across the globe due to the interfaces between the products of human evolutionary histories and distinctive historical and structural mixes of institutions, technologies, languages, and belief systems across the planet. This is reasonable well-trodden ground and resonates with anthropological, social psychological and evolutionary assessments and proposals across much of the last century (e.g., Geertz, 1973; Han, 2017; Kroeber & Kluckhohn, 1952; Laland, 2017; Lende & Downey, 2012; Read, 2011; Tomasello, 2014, and of course Henrich’s previous work (Henrich, 2016). One can quibble as to whether or not Henrich includes enough variables and interaction/systemic dynamics in the overall model, and whether there is sufficient ethnographic depth in his examples, but his general conclusion is cogent. The major focus of the book concerns proposing and assessing assertions, drawing on the work of Jack Goody (Goody, 1983) and others, that certain threads of medieval Christianity gave rise to a collection of social norms and practices (in parts of Europe) that Henrich refers to as the Marriage and Family Program (MFP). Henrich argues the MFP redesigned kinship structures and the meaning of kinship, restructur
在这本巨著中,约瑟夫·亨利希的目标是解释理解塑造全球心理变异的模式如何有助于理解为什么当代怪异人群相对于其他人群如此独特。在这样做的过程中,他试图深入了解这些怪异的特性是如何促进怪异国家变得“特别繁荣”的。Henrich的结论是,在西欧/北欧,一系列特定的社会、历史、感知/意识形态和制度过程和模式汇聚在一起,创造了一种独特的文化背景,对居住在那里的人口产生了实质性的、与进化相关的结构性影响。他断言,正是社会、经济和制度变化的顺序过程,与基督教会的广泛采用和控制有关,塑造了1200年后西欧/北欧人口的世界观、信仰和心理,并创造了那些他称之为“怪异”的人类群体。书中472页图14.1中的流程图很好地展示了他对这些心理和结构模式的轨迹的论证。亨里希的整体主题是健全的,核心理论和结构布局令人钦佩。很少有学者有这样的能力,有这样的群体,有这样的协作能力来完成这样的事情。人们不得不承认,亨利希的书包含了大量的努力、洞察力、调查和分析。不管我下面的评论如何,这首先是一个重要的贡献,肯定会激发讨论、辩论和进一步的研究。为了奠定基础,亨利希论证并举例支持人类思维是共同进化力量的产物这一论断。由于人类进化历史的产物和不同的历史和结构混合的机构、技术、语言和信仰系统之间的界面,全球的心理学各不相同。这是一个合理的老生常谈的论点,在上个世纪的大部分时间里,它与人类学、社会心理学和进化论的评估和建议产生了共鸣(例如,Geertz, 1973;汉族,2017;Kroeber & Kluckhohn, 1952;生动地,2017;Lende & Downey, 2012;读,2011;Tomasello, 2014,当然还有Henrich之前的工作(Henrich, 2016)。人们可能会质疑Henrich是否在整个模型中包含了足够的变量和相互作用/系统动力学,以及他的例子中是否有足够的民族志深度,但他的总体结论是令人信服的。这本书的主要焦点是提出和评估断言,借鉴了杰克·古迪(Jack Goody, 1983)和其他人的工作,即中世纪基督教的某些线索(在欧洲部分地区)产生了一系列社会规范和实践,亨利希称之为婚姻和家庭计划(MFP)。Henrich认为MFP重新设计了亲属关系结构和亲属关系的意义,重构了婚姻和居住模式,打破了密集的亲属关系和社区网络,增加了关系和居住的流动性,并依赖教会作为取代以前广泛的亲属关系网络的中心统一因素。这些变化打开了
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引用次数: 1
Cognitive bugs, alternative models, and new data 认知缺陷、替代模型和新数据
IF 2.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-01-28 DOI: 10.1080/2153599X.2021.1991462
J. Henrich
experiences of the peoples existing in the historical moments he describes are less in depth; people appear primarily as demographic descriptions, political, and economic timelines and historical accounts of political processes, declarations and church records.
他所描述的历史时刻中存在的人们的经历缺乏深度;人物主要以人口统计描述、政治和经济时间表、政治进程的历史记录、宣言和教会记录的形式出现。
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引用次数: 0
It’s WEIRD how much Joseph Henrich needs computational simulation 约瑟夫·亨利希(Joseph Henrich)如此需要计算模拟,真是不可思议
IF 2.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-01-28 DOI: 10.1080/2153599X.2021.1991456
W. Wildman
the center of pre-modern states. The Catholic Church, conceived as a sort of “super-tribe” (p. 151), had a lasting effect of the mind of the West, he argues, because it instituted a new set of kinship rules. In laying out this comparison, my goal was to situate Henrich’s book in a Weberian lineage. Doing so, highlights the ambitious, comparative scope of Henrich’s work, its significance, and the need for critique by experts from many different fields. Like Weber’s work, Henrich’s thesis deserves rigorous and extended critique. But regardless of the fate of his thesis, his method deserves study as an updating of Weber’s comparative sociology, grounded in a firmer, more sophisticated understanding of the co-evolution of culture and cognition.
前现代国家的中心。他认为,被视为某种“超级部落”(第151页)的天主教会对西方思想产生了持久的影响,因为它建立了一套新的亲属关系规则。在进行这种比较时,我的目标是将亨利希的书置于韦伯的谱系中。这样做,突出了亨利希的工作的雄心勃勃,比较范围,它的重要性,以及需要来自许多不同领域的专家的批评。与韦伯的著作一样,亨利希的论文值得进行严格而广泛的批判。但无论他的论文的命运如何,他的方法都值得作为韦伯比较社会学的更新来研究,它建立在对文化和认知共同进化的更坚定、更复杂的理解之上。
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引用次数: 1
The success story of the west, perceptual art, and the challenges of the Global East 西方的成功故事,感性艺术,以及全球东方的挑战
IF 2.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-01-28 DOI: 10.1080/2153599X.2021.1991461
Fenggang Yang
Cosandey, D. (2008). Le Secret de l’Occident: Vers une Théorie Générale du Progrès Scientifique. Corrected Edition. Editions Flammarion. Diamond, J. (1997). Guns, germs, and steel: The fates of human societies. W. W. Norton. Epstein, J. M. (2006). Generative social science: Studies in agent-based computational modeling. Princeton Studies in complexity. Princeton University Press. Greenblatt, S. (2011). The swerve: How the world became modern. W. W. Norton & Company. Henrich, J. (2009). The evolution of costly displays, cooperation and religion: Credibility enhancing displays and their implications for cultural evolution. Evolution and Human Behavior, 30(4), 244–260. https://doi.org/10.1016/j. evolhumbehav.2009.03.005 Henrich, J. (2020). The weirdest people in the world: How the west became psychologically peculiar and particularly prosperous. Farrar, Straus & Giroux. Morris, I. (2010).Why the west rules—For now: The patterns of history, and what they reveal about the future. Farrar, Straus & Giroux. Needham, J. (1969). The grand titration: Science and society in east and west. George Allen & Unwin. Shults, F. L., & Wildman, W. J. (2018). Multiple Axialities: A computational model of the Axial Age. Journal of Cognition and Culture, 18(5), 537–564. https://doi.org/10.1163/15685373-12340043 Turchin, P. (2007). War and peace and war: Life cycles of imperial nations (Annotated edition). Penguin. Weber, Max. (1934/1904-1905). Die protestantische Ethik und der Geist des Kapitalismus. Mohr. Wildman, W. J., & Sosis, R. (2011). Stability of groups with costly beliefs and practices. Journal of Artificial Societies and Social Simulation, 14(3). https://doi.org/10.18564/jasss.1781
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引用次数: 0
A cognitive account of manipulative sympathetic magic 对操控性交感魔法的认知描述
IF 2.2 3区 哲学 Q1 Arts and Humanities Pub Date : 2022-01-24 DOI: 10.1080/2153599X.2021.2006294
Ze Hong
ABSTRACT Frazer’s theory of sympathetic magic has been extremely influential in both anthropology and comparative religion, yet the manipulative aspect has not been adequately theorized. In this paper, I formalize sympathetic magical action and offer a naturalistic explanation of manipulative sympathetic magic by attributing it to a combination of environmental regularities (i.e., things that are similar and/or physically proximate tend to co-vary) and human causal cognition (i.e., the tendency to mistake correlation as causation), and supply ample ethnographic and historical evidence for my arguments. In doing so I also specify the variables involved and re-classify sympathetic magic into four distinct types for analytic convenience.
弗雷泽的交感魔法理论在人类学和比较宗教学中都有很大的影响,但其操纵方面的理论还没有得到充分的阐述。在本文中,我将交感魔法行为形式化,并通过将其归因于环境规律(即相似和/或物理上接近的事物倾向于共变)和人类因果认知(即将相关性误认为因果关系的倾向)的组合,为操纵交感魔法提供了自然主义的解释,并为我的论点提供了充足的人种学和历史证据。在此过程中,我还指定了所涉及的变量,并将交感魔法重新分类为四种不同的类型,以便于分析。
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引用次数: 4
期刊
Religion Brain & Behavior
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