Schmidt / Boyer / Parker The Fracture Of An Illusion

Science And The Dissolution Of Religion
1. Auflage 2010
ISBN: 978-3-647-56940-6
Verlag: Vandenhoeck & Ruprecht
Format: PDF
Kopierschutz: 0 - No protection

E-Book, Englisch, Band Band 020, 112 Seiten

Reihe: Religion, Theologie und Naturwissenschaft /Religion, Theology, and Natural Science

Pascal Boyer pursues an individual approach by connecting the perspective of evolutionary cognitive science with religious thought and behavior.

Pascal Boyer, PhD, ist Henry Luce Professor of Individual and Collective Memory an der Washington University in St. Louis, Missouri. Er ist Psychologe, Anthropologe und Religionsphilosoph und hat Forschungsstellen an verschiedenen Universitäten weltweit.

Autoren/Hrsg.

Boyer, Pascal

Schmidt, Thomas M.

Parker, Michael G.

Fachgebiete

• Geisteswissenschaften Philosophie Naturphilosophie, Philosophie und Evolution
• Interdisziplinäres Wissenschaften Wissenschaften Interdisziplinär Religion & Wissenschaft
• Geisteswissenschaften Christentum, Christliche Theologie Systematische Theologie Christliche Theologie und die Wissenschaften
• Naturwissenschaften Biowissenschaften Biowissenschaften Evolutionsbiologie
• Geisteswissenschaften Religionswissenschaft Religionswissenschaft Allgemein Religion & Wissenschaft

Inhaltsverzeichnis

1;Cover;1
2;Title Page
;4
3;Copyright
;5
4;Table of Contents
;8
5;Body
;10
6;1. Is there such a thing as religion?;10
6.1;The Kant-Darwin Axis;12
6.2;Religions without doctrines;14
6.3;No “religion” in most cultures;15
6.4;Who invented religion?;17
6.5;Religions as brands;21
6.6;Does the study of religion need “religion”?;23
6.7;An uncertain and unnecessary concept;24
7;2. What is natural in religions?;26
7.1;Natural religionasatheory;26
7.2;What is thephenomenon?;27
7.3;The cognitive picture – supernatural concepts;28
7.4;Why are supernatural concepts culturally stable?;31
7.5;The cognitive picture – non-physical agency;33
7.6;Natural religion is not (just) for the primitive Other;36
7.7;Probabilistic, experience-distant model;37
7.8;What makes religious notions culturally viable;38
8;3. Do religions make people better?;42
8.1;Humans are “prosocial”;44
8.2;Apparently, morality could not possibly evolve;45
8.3;Models of commitment;48
8.4;Could “religion” be a form of prosocial signaling?;51
8.5;So why are superhuman agents also moral enforcers?;55
8.6;Epilogue;56
9;4. Is there a religious experience?;58
9.1;Why bother with experience?;58
9.2;Who invented “religious experience”?;61
9.3;Monks and magnets;62
9.4;Rituals: a real (and most common) form of religious experience . .;64
9.5;Ritualized behavior and precaution systems;67
9.6;What about collective “rituals”?;68
9.7;Religion and experience redux;70
10;5. Are religions against reason and freedom?;74
10.1;A recapitulation of natural religious elements;74
10.2;Understanding religious cognition without “belief” ;77
10.3;Religion is not the sleep of reason;78
10.4;The troubled consciousness of modern religions;79
10.5;Two escape routes – fundamentalism and “spirituality”;81
10.6;No need for “science and religion” or different “magisteria”;86
10.7;Two varieties of Enlightenment;90
10.8;Misleading policies: the specificity of “religion”;92
10.9;Political psychology and secularization;94
10.10;Epilogue – fracture of an illusion;96
11;Afterword;100
12;Bibliography ;106

Leseproben

Mit einem Nachwort von Wolfgang Achtner und Elisabeth Gräb-Schmidt

Mit einem Nachwort von Wolfgang Achtner und Elisabeth Gräb-Schmidt