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.
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. Introduction aside: ‘religion is natural and science is not’, at least according to philosopher and cognitive scientist of religion Dr. Robert N. McCauley.
In this view, ‘popular religion’ (i.e. attributing agency to inanimate objects, belief in spirits, belief in the supernatural – not to be confused with creating ‘theologies’ or ‘catechisms’) typically arises naturally from human cognitive faculties. ‘Naturally’, meaning at an early age in the course of normal human development, requiring little-to-no encouragement or support from the environment, and with likely origins stretching far back into our evolutionary history. However, science often proceeds rather counter-intuitively (Feyerabend, 1993) and requires practice (i.e. learning and repetition), as well as institutions to support its proliferation and credibility (e.g. universities and agencies such as the National Science Foundation). Your average 8 year old might hold a belief in what McCauley and Lawson term as a “culturally postulated superhuman agent” (2002) such as a god, Jinn or the Tooth Fairy, but they are unlikely to be donning a white lab coat and analyzing the output from a functional Magnetic Resonance Imaging (fMRI) machine.
In Robert McCauley’s interview with Thomas Coleman for the RSP on why Religion is Natural and Science is Not, McCauley begins by presenting a “new twist” in the ongoing dialogue between science and religion by exploring, and comparing, each concept from a cognitive standpoint taking into account the thought processes required to support both religion and science. He gives a brief outline of a dual process model of cognition (e.g. thinking fast vs. thinking slow) drawing an important distinction between two forms of ‘fast thinking’, labeled as “practiced naturalness” and “maturational naturalness”. The former arises only after some type of cultural instruction, arriving late in our evolutionary past and may require a special artifact (e.g. being taught to ride a bike requires a bike!), while the latter arises ‘easily’ in the course of human development, is evolutionarily old and the only special artifact required is the mind (e.g. by age 3 the majority of children in the world are walking).
In exploring precisely ‘what’s in a name’ McCauley clarifies how he uses the terms “religion” and “science” stating that maturationally natural processes are required for religion, whereas, practiced naturalness is required for science. In closing, he addresses an important question. If ‘religious cognition’ is natural, what does this mean for people who lack a belief in God? McCauley offers up one possible avenue of explanation, putting forth the idea that variations may occur in an individual’s Theory Of Mind, or, the degree to which one can perceive the mental states of other conspecifics, thus affecting that person’s ability to mentally represent a super natural agent by giving it ontological veridicality.
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Feyerabend, P. (1993). Against method. London: Verso.
Mccauley, R. N. & Lawson, E. T. (2002). Bringing ritual to mind. Cambridge, UK: Cambridge University Press.
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