Bahler discusses the notion of ritual as a locus of power in terms of structure and agency. His recent book, Childlike Peace in Levinas and Merleau-Ponty. Intersubjectivity as a Dialectical Spiral (Lexington Books, forthcoming) focuses on neuroscience to grasp the topic power relations at the confluence of religion and other social influences on one’s trajectories.
Recorded at the 2015 North American Association for the Study of Religion (NAASR) conference, Robert McCauley discusses methodological and theoretical issues within the cognitive sciences of religion. “Science surprises us!” – McCauley
With a good representative sample, we can learn about how religion shapes the way people answer new questions, rather than what they believe about the issues alone.
Whether Luhrmann’s approach is “too cognitive” depends on how cognitive is defined. There is a narrow and a broader sense in which the term is used.
The RSP would like to thank Christopher Kavanagh for writing the conference report.
For the past few days I attended the International Association for the Cognitive Science of Religion’s (IACSR) 5th Biennial Conference. The theme this year was focused on addressing the state of the field, 25 years after the cognitive
Communicating with your favorite God or gods, forest spirit, or Jinn – easy. Postulating that the entire universe is held together by theorizing the process of quantum entanglement, informed from a personal commitment to philosophical a priories, which are based on measurements of the physical properties of said universe – harder. Or, as Dr. Robert McCauley puts it, “religion is natural and science is not”.
The RSP Psychology of Religion Participatory Panel Special took place during the International Association for the Psychology of Religion 2013 world congress this August in Switzerland, hosted at the at the University of Lausanne. We asked for the RSP listeners to steer the conversation and YOU responded with tough questions covering a wide variety of topics ranging from “labeling / terminology” and “evolutionary theory as a unifying framework” to “why psychologists of religion hate God” (as it turns out they don’t).
“…it could be more conceptually misleading to talk about ‘religious violence’ than it would be to talk about ‘violence involving religion’. Whereas the former can appear to refer to a distinct category, the latter phrasing implicitly reminds us that human violence is the broader category and that sometimes religious considerations can be involved in that, among others.”
“As a psychologist, my emphasis and interest is in the properties of individuals (or the situations of individuals) that underlie behaviors. Given that women are more agreeable and conscientious than men and that they mentalize more than men, it is not surprising that women are more involved in the social and ritual aspects of human behavior and, therefore, with religion.”
The second of our Editors’ Picks “repodcasts”, and this time Jonathan has chosen our interview with James Cox on the Phenomenology of Religion. It was, incidentally, also our very first podcast, originally broadcast on the 14th of January, 2012. Jonathan also wrote the response to this interview, entitled “What is Phenomenology?“.
“As the cognitive science of religion matures, there will no doubt be creative and exciting approaches to the current debates and to questions that are only beginning to arise in the field, such as how thinking about malevolent agents differs from thinking about benevolent ones. It is an exciting time for the study of religious cognition.”
The cognitive study of religion has quickly established itself as the paradigmatic methodology in the field today. It’s grounded in the concept that religiosity is natural because it is well adapted to the cognitive propensities developed during the evolution of our species. In this episode, Professor Armin Geertz tells Chris why it deserves its prominent profile, and how it is developing.
Phenomenology is an important methodology in the study of religions, but can be inaccessible to the student. In this interview, James Cox outlines the phenomenology of religion to David in a clear, concise way, avoiding jargon and placing the methodology in the broader context of the history of European philosophy and comparative religion.