Thinking About Cognitive Scientists Thinking About Religion | Neuromatic: Or, A Particular History of Religion and the Brain | Chicago Scholarship Online (2024)

Thinking About Cognitive Scientists Thinking About Religion | Neuromatic: Or, A Particular History of Religion and the Brain | Chicago Scholarship Online (1) Neuromatic: Or, A Particular History of Religion and the Brain

John Lardas Modern

Published:

2021

Online ISBN:

9780226799599

Print ISBN:

9780226797182

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John Lardas Modern

John Lardas Modern

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Pages

75–131

  • Published:

    October 2021

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OXFORD ACADEMIC STYLE

Modern, John Lardas, 'Thinking About Cognitive Scientists Thinking About Religion', Neuromatic: Or, A Particular History of Religion and the Brain (Chicago, IL, 2021; online edn, Chicago Scholarship Online, 19 May 2022), https://doi.org/10.7208/chicago/9780226799599.003.0004, accessed 13 Aug. 2024.

CHICAGO STYLE

Modern, John Lardas. "Thinking About Cognitive Scientists Thinking About Religion." In Neuromatic: Or, A Particular History of Religion and the Brain University of Chicago Press, 2021. Chicago Scholarship Online, 2022. https://doi.org/10.7208/chicago/9780226799599.003.0004.

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Abstract

This chapter offers a bent genealogy of what cognitive scientists of religion refer to as the “hyperactive agency detection device”—the bundle of cognitive processes that prime humans to scan for and believe in supernatural agents. I situate the conceptual infrastructure of hyperactive agency detection against the backdrop of three interrelated stories: 1) the “season of revivals” that occurred in Northampton, Massachusetts, in the mid-1730s. During these revivals the concept of hypersensitivity to divine agents came to the fore—as a bludgeon for critics of enthusiastical excess and, for defenders and promoters like Jonathan Edwards, a new rationale; 2) Fritz Heider and Marianne Simmel’s “An Experimental Study of Apparent Behavior,” published in 1944. At Smith College in Northampton, Massachusetts, Heider and Simmel claimed to have demonstrated how humans ascribed human characteristics, motives, and narrative to situations that were anything but; 3) the emergence of electroencephalography as it was theorized by the cybernetic pioneer William Grey Walter in the 1950s. This chapter concludes that cognitive scientists' pose vis-a-vis the religious assumes, as a matter of course, a human hardwired to believe but capable, at the end of the day, of overcoming this proclivity.

Keywords: cognitive science of religion, Jonathan Edwards, William Grey Walter, electroencephalography (EEG), Pascal Boyer, hyperactive agency detection device, brain waves, revivalism, pattern recognition, enthusiasm

Subject

Religious Studies

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Thinking About Cognitive Scientists Thinking About Religion | Neuromatic: Or, A Particular History of Religion and the Brain | Chicago Scholarship Online (2024)

FAQs

What is the cognitive science behind religion? ›

The Cognitive Science of Religion (CSR) is an academic discipline which studies the mental capacities and processes that underlie recurrent patterns of religious thought and behavior. The main focus of CSR is on unconscious thought.

What is the cognitive theory of religious belief? ›

The view that religious beliefs and practices should be understood as nonfunctional but as produced by human cognitive mechanisms that are functional outside of the context of religion.

What do cognitive scientists believe? ›

Conceiving of the mind as an abstract computing device instantiated in the brain, cognitive scientists endeavor to understand the mental computations underlying cognitive functioning and how these computations are implemented by neural tissue. Cognitive science has emerged at the interface of several disciplines.

What is meant by cognitive functions of religion? ›

Durkheim: Cognitive functions of religion. Religion is the source of our "cognitive capacities" (our ability to think and reason conceptually). In order to think, we need categories such as time and space. Religion provides the concepts and categories we need for understanding the world and communicating with others.

What is cognitive in religious studies? ›

Religious cognition is a technical term for people's thoughts and feelings about God, the supernatural, and other spiritual matters. It is a subset of the broader category of cognition, how we acquire knowledge through thought and experience.

What does the cognitive theory believe? ›

Cognitive theory suggests that people's interpretations of events cause their reactions to events (including emotional reactions). Erroneous or dysfunctional thoughts might be particularly implicated in causing intense emotions that disrupt functioning.

What is the cognitive element of religion? ›

Religious cognition likely emerged as a unique combination of these several evolutionarily important cognitive processes (52). Measurable individual differences in these core competencies (ToM, imagination, and so forth) may predict specific patterns of brain activation in response to religious stimuli.

How cognitive biases explain religious belief? ›

The cognitive biases leading to religious belief are constraints on perceptions of the environment, which is part and parcel of a cognitive ecological approach. This means that they not only shape religious beliefs, but they are determinants of how successfully cultural beliefs are transmitted.

What is the science behind religious experience? ›

The neuroscience of religion, also known as neurotheology, and as spiritual neuroscience, attempts to explain religious experience and behaviour in neuroscientific terms. It is the study of correlations of neural phenomena with subjective experiences of spirituality and hypotheses to explain these phenomena.

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