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Religious Belief is Not Natural. Why Cognitive Science of Religion Does Not Show That Religious Belief is Trustworthy

, Spirits and Ancestors. Vintage: London, 2002. 13. Casler, K., Kelemen, D. Developmental Continuity in Teleo-Functional Explanation: Reasoning About Nature Among Romanian Romani Adults. Journal of Cognition and Development, 9, 2008, pp. 340-362. 14. Clark, K.J., Barrett, J.L. Reformed Epistemology and the Cognitive Science of Religion. Faith and Philosophy, 27, 2010. 15. Clark, K.J., Barrett, J.L. Reidian Religious Epistemology and the Cognitive Science of Religion. Journal of the American academy of religion, 2011, pp. 1

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Book Review “Religion Explained? The Cognitive Science of Religion after Twenty-Five Years”

Abstract

I review the book “Religion Explained? The Cognitive Science of Religion after Twenty-Five Years.” I discuss all the papers in the book and highlight some recurrent issues.

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Reliability and Adaptability of Religious Beliefs in the Light of Cognitive Science of Religion

References 1. Barrett, J.L. Cognitive Science of Religion: Looking Back, Looking Forward. Journal for the Scientific Study of Religion, vol. 50 (2), 2011. 2. Barrett, J.L. Cognitive Science of Religion: What is it and why is it? Religion Compass, vol. 1 (6), 2007. 3. Barrett, J.L. Why Would Anyone Believe in God? Cognitive Science of Religion Series. Walnut Creek: Calif. and Oxford, 2004. 4. Barrett, J.L., Jarvinen, M. J. Evolutionary byproducts and imago Dei. In. M. Jeeves (ed.). The emergence

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Research Approaches in the Study of Religion

de Gruyter, 2004. 11. Geertz, A. W. Religious Narrative, Cognition and Culture: Approaches and Definitions . Ed. by A. W. Geertz and J. Sinding Jensen. Religious Narrative, Cognition and Culture: Image and Word in the Mind of Narrative . Sheffield and Oakvill: Equinox, 2011. 12. Geertz, A. W. Too much Mind and not enough Brain, Body and Culture: On what needs to be done in the Cognitive Science of Religion, Historia Religionum 2, 2010. 13. Geertz, A. W. Whence Religion? How the Brain constructs the Word and what this might tell us about the

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Moral Neutrality of Religion in the Light of Conflicts and Violence in Mediatized World

). Theological Incorrectness: Why Religious People Believe What TheyShouldn’t,Oxford, Oxford University Press. SLYKE VAN J. A . (2011). The Cognitive Science of Religion, Burlington, VT, Ashgate. SZENTES B., THOMAS C. D. (2013). An Evolutionary Theory of Suicide,Games, 4 (3), 426-436. WAAL DE F. (1996). Good natured: the origins of right and wrong in humans and other animals,Cambridge, Mass., Harvard University Press. WAAL DE F. (2005). Our inner ape: a leading primatologist explains why we are who we are,New York, Riverhead Books. WEST S. A

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Are Design Beliefs Safe?

Abstract

Recently, Del Ratzsch proposed a new version of the design argument. He argues that belief in a designer is often formed non-inferentially, much like perceptual beliefs, rather than formed by explicit reasoning. Ratzsch traces his argument back to Thomas Reid (1710-1796) who argues that beliefs formed in this way are also justified. In this paper, I investigate whether design beliefs that are formed in this way can be regarded as knowledge. For this purpose, I look closer to recent scientific study of how design beliefs are formed. I argue that the science strongly suggest that people easily form false beliefs. As a result, design beliefs can only constitute knowledge if subjects have additional reasons or evidence for design.

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Preface: Research Approaches to the Study of Religion

Abstract

First of all we pay attention to cognitive studies of religion and compare theology and philosophy of religion.

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Wars and Conflicts are Only Randomly Connected with Religion and Religious Beliefs. An Outline of Historical, Cognitive, and Evolutionary Approach

Abstract

Many scholars that study of religion and religious beliefs find that they affect behavioral patterns. Some of them suggest that this impact is morally wrong because religion and religious beliefs can cause aggression, conflicts, and wars. However, it seems that this topic is more complicated and complex. Here I show that religion and religious beliefs can affect mentioned above morally wrong patterns only in some particular cases. Usually they do not do it. Here I show an outline of philosophical historical approach that was critically oriented against religion and that accused it about conflicts and wars. Then I briefly discuss two current scientific research approaches to the study of religion, cognitive and evolutionary. They falsify these critically oriented philosophers because they treat connection between religious beliefs and conflicts as random and necessary. The core idea of this paper assumes that religious beliefs do not affect aggression and wars directly. They can sometimes strengthen or weaken some biological mechanisms that then can be used to compete by conflicts or by not-violent inter-group competition.

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Moderate Fundamentalists
Ahmadiyya Muslim Jama'at in the Lens of Cognitive Science of Religion
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Poland: A Dark Side of Church Cultural Policy

akceptacji do kontestacji [The catholic religion and the catholic Church in the opinions of the polish youth: from an acceptance to contestation]. Kraków: Zakład wydawniczy Nomos, 2015. 3. Baniak, J. Portret księdza w wyobrażeniach i ocenach polskiej młodzieży: studium socjologiczne [The image of priest in imaginations and opinions of the polish youth: a sociological study]. Kraków: Zakład wydawniczy Nomos, 2015. 4. Barrett, J. L. The Naturalness of religious Concepts. An emerging Cognitive Science of Religion, in Antes, P., Geertz, A. W

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