The relationship between science and belief has been a prominent subject of public debate for many years, one that has relevance to everything from science communication, health and education to immigration and national values. Yet, sociological analysis of these subjects remains surprisingly scarce. This wide-ranging book critically reviews the ways in which religious and non-religious belief systems interact with scientific theories and practices. Contributors explore how, for some secularists, ‘science’ forms an important part of social identity. Others examine how many contemporary religious movements justify their beliefs by making a claim upon science. Moving beyond the traditional focus on the United States, the book shows how debates about science and belief are firmly embedded in political conflict, class, community and culture.
People believe in a great many things; and yet most of us know almost nothing about why other people believe what they do, or indeed about how it feels to believe it. This book presents an objective method for understanding and comparing belief systems - irrespective of whether the investigator happens to agree with them.
Is the everyday understanding of belief susceptible to scientific investigation? Belief is one of the most commonly used, yet unexplained terms in neuroscience. Beliefs can be seen as forms of mental representations and one of the building blocks of our conscious thoughts. This book provides an interdisciplinary overview of what we currently know about the neural basis of human belief systems, and how different belief systems are implemented in the human brain. The chapters in this volume explain how the neural correlates of beliefs mediate a range of explicit and implicit behaviours ranging from moral decision making, to the practice of religion. Drawing inferences from philosophy, psychology, psychiatry, religion, and cognitive neuroscience, the book has important implications for understanding how different belief systems are implemented in the human brain, and outlines the directions which research on the cognitive neuroscience of beliefs should take in the future. The Neural Basis of Human Belief Systems will be of great interest to researchers in the fields of psychology, philosophy, psychiatry, and cognitive neuroscience.
This illuminating new volume offers a multifaceted view of parenting cultural belief systems - their origins in culturally constructed parental experience, their expressions in parental practices, and their consequences for children's well-being and growth. Discussing issues with implications beyond the study of parenthood, the book shows how the analysis of child outcomes which relate to parents' cultural belief systems (or parental "ethnotheories") can provide valuable insights into the nature and meaning of family and self in society and, in some cases, a basis for culturally sensitive therapeutic interventions. Illuminating the powerful influence of parents' cultural belief systems on the health and development of children, this volume will be welcomed by a broad audience. Anthropologists and psychologists interested in cultural theory and the interface of self and society will find a rich source of ideas and information. Parent educators, family therapists, pediatricians, and others who deal with ethnically diverse populations will discover invaluable information on what makes parents think and act the way they do. The book can be used as a primary text for courses in cognitive anthropology and cultural psychology, and as an auxiliary text for culturally oriented courses in lifespan development, education, health, and human services.
That the longstanding antagonism between science and religion is irreconcilable has been taken for granted. And in the wake of recent controversies over teaching intelligent design and the ethics of stem-cell research, the divide seems as unbridgeable as ever.In Science vs. Religion, Elaine Howard Ecklund investigates this unexamined assumption in the first systematic study of what scientists actually think and feel about religion. In the course of her research, Ecklund surveyed nearly 1,700 scientists and interviewed 275 of them. She finds that most of what we believe about the faith lives of elite scientists is wrong. Nearly 50 percent of them are religious. Many others are what she calls "spiritual entrepreneurs," seeking creative ways to work with the tensions between science and faith outside the constraints of traditional religion. The book centers around vivid portraits of 10 representative men and women working in the natural and social sciences at top American research universities. Ecklund's respondents run the gamut from Margaret, a chemist who teaches a Sunday-school class, to Arik, a physicist who chose not to believe in God well before he decided to become a scientist. Only a small minority are actively hostile to religion. Ecklund reveals how scientists-believers and skeptics alike-are struggling to engage the increasing number of religious students in their classrooms and argues that many scientists are searching for "boundary pioneers" to cross the picket lines separating science and religion.With broad implications for education, science funding, and the thorny ethical questions surrounding stem-cell research, cloning, and other cutting-edge scientific endeavors, Science vs. Religion brings a welcome dose of reality to the science and religion debates.
Cognitive Science, Religion, and Theology is the eighth title published in the Templeton Science and Religion Series, in which scientists from a wide range of fields distill their experience and knowledge into brief tours of their respective specialties. In this volume, well-known cognitive scientist Justin L. Barrett offers an accessible overview of this interdisciplinary field, reviews key findings in this area, and discusses the implications of these findings for religious thought and practice. Cognitive science is the interdisciplinary study of minds and mental activity, and as such, it addresses a fundamental feature of what it is to be human. Further, as religious traditions concern ideas and beliefs about the nature of humans, the nature of the world, and the nature of the divine, cognitive science can contribute directly and indirectly to these theological concerns. Barrett shows how direct contributions come from the growing area called cognitive science of religion (CSR), which investigates how human cognitive systems inform and constrain religious thought, experience, and expression. CSR attempts to answer questions such as: Why do humans tend to be religious? And why are specific ideas (e.g., the possibility of an afterlife) so cross-culturally recurrent? Barrett also covers the indirect implications that cognitive science has for theology, such as human similarities and differences with the animal world, freedom and determinism, and the relationship between minds and bodies. Cognitive Science, Religion, and Theology critically reviews the research on these fascinating questions and discusses the many implications that arise from them. In addition, this short volume also offers suggestions for future research, making it ideal not only for those looking for an overview of the field thus far but also for those seeking a glimpse of where the field might be going in the future.
How we feel is as vital to our survival as how we think. This claim, based on the premise that emotions are largely adaptive, serves as the organizing theme of Why We Need Religion. This book is a novel pathway in a well-trodden field of religious studies and philosophy of religion. Stephen Asma argues that, like art, religion has direct access to our emotional lives in ways that science does not. Yes, science can give us emotional feelings of wonder and the sublime--we can feel the sacred depths of nature--but there are many forms of human suffering and vulnerability that are beyond the reach of help from science. Different emotional stresses require different kinds of rescue. Unlike secular authors who praise religion's ethical and civilizing function, Asma argues that its core value lies in its emotionally therapeutic power. No theorist of religion has failed to notice the importance of emotions in spiritual and ritual life, but truly systematic research has only recently delivered concrete data on the neurology, psychology, and anthropology of the emotional systems. This very recent "affective turn" has begun to map out a powerful territory of embodied cognition. Why We Need Religion incorporates new data from these affective sciences into the philosophy of religion. It goes on to describe the way in which religion manages those systems--rage, play, lust, care, grief, and so on. Finally, it argues that religion is still the best cultural apparatus for doing this adaptive work. In short, the book is a Darwinian defense of religious emotions and the cultural systems that manage them.
A wide-ranging argument by a renowned anthropologist that the capacity to believe is what makes us human Why are so many humans religious? Why do we daydream, imagine, and hope? Philosophers, theologians, social scientists, and historians have offered explanations for centuries, but their accounts often ignore or even avoid human evolution. Evolutionary scientists answer with proposals for why ritual, religion, and faith make sense as adaptations to past challenges or as by-products of our hyper-complex cognitive capacities. But what if the focus on religion is too narrow? Renowned anthropologist Agustín Fuentes argues that the capacity to be religious is actually a small part of a larger and deeper human capacity to believe. Why believe in religion, economies, love? A fascinating intervention into some of the most common misconceptions about human nature, this book employs evolutionary, neurobiological, and anthropological evidence to argue that belief—the ability to commit passionately and wholeheartedly to an idea—is central to the human way of being in the world.
Infants have a lot to make sense of in the world: Why does the sun shine and night fall; why do some objects move in response to words, while others won’t budge; who is it that looks over them and cares for them? How the developing brain grapples with these and other questions leads children, across cultures, to naturally develop a belief in a divine power of remarkably consistent traits––a god that is a powerful creator, knowing, immortal, and good—explains noted developmental psychologist and anthropologist Justin L. Barrett in this enlightening and provocative book. In short, we are all born believers. Belief begins in the brain. Under the sway of powerful internal and external influences, children understand their environments by imagining at least one creative and intelligent agent, a grand creator and controller that brings order and purpose to the world. Further, these beliefs in unseen super beings help organize children’s intuitions about morality and surprising life events, making life meaningful. Summarizing scientific experiments conducted with children across the globe, Professor Barrett illustrates the ways human beings have come to develop complex belief systems about God’s omniscience, the afterlife, and the immortality of deities. He shows how the science of childhood religiosity reveals, across humanity, a “natural religion,” the organization of those beliefs that humans gravitate to organically, and how it underlies all of the world’s major religions, uniting them under one common source. For believers and nonbelievers alike, Barrett offers a compelling argument for the human instinct for religion, as he guides all parents in how to effectively encourage children in developing a healthy constellation of beliefs about the world around them.
Religion is a topic that businesses often ignore, in spite of 70% of the world being religious. Many do not realize (or resist) the idea that religion is a key contributor to a consumer’s core values, which then contributes to consumption decisions, voting practices, reaction to pro social messages and public policy, as well as donating behavior. The field of behavioral economics discusses how various social and cognitive factors influence economic decisions, which encompass consumer decision making, but doesn’t incorporate religion as an influence on economic decision making. This book provides one of the first comprehensive investigations into the relationship between religion and behavioral economics. The basic premises of the major religious affiliations are reviewed, and the authors bring to life prior research on religion and behavioral economics with an emphasis on how this research can help practitioners to improve business practices.
