Ritualizing The Disposal Of The Deceased

Ritualizing the Disposal of the Deceased traces mortuary behavior from the early fossil record to modern religious contexts in diverse cultural settings. By using archival and ethnographic evidence from Buddhist traditions, the author highlights the disparity between doctrines that contradict actual practices performed by Buddhists themselves. By appealing to the evolved cognitive architecture of human minds, this book argues that ritualized disposal behavior is the by-product of mental systems designed to handle living people. Due to complex social intelligence, humans are compelled to handle dead people in ritualized behaviors and to represent them in counterintuitive ways. The author also examines the professional religious guilds that have taken advantage of these ritualized compulsions over the last several thousand years, by giving and controlling the meanings behind these actions. Furthermore, experimental evidence is given to support this hypothesis, providing the first mature cognitive and evolutionary theory for mortuary behavior by humans.

The forms by which a deceased person may be brought to rest are as many as there are causes of death. In most societies the disposal of the corpse is accompanied by some form of celebration or ritual which may range from a simple act of deportment in solitude to the engagement of large masses of people in laborious and creative festivities. In a funerary context the term ritual may be taken to represent a process that incorporates all the actions performed and thoughts expressed in connection with a dying and dead person, from the preparatory pre-death stages to the final deposition of the corpse and the post-mortem stages of grief and commemoration. The contributions presented here are focused not on the examination of different funerary practices, their function and meaning, but on the changes of such rituals – how and when they occurred and how they may be explained. Based on case studies from a range of geographical regions and from different prehistoric and historical periods, a range of key themes are examined concerning belief and ritual, body and deposition, place, performance and commemoration, exploring a complex web of practices.

There are no atheists in foxholes; or so we hear. The thought that the fear of death motivates religious belief has been around since the earliest speculations about the origins of religion. There are hints of this idea in the ancient world, but the theory achieves prominence in the works of Enlightenment critics and Victorian theorists of religion, and has been further developed by contemporary cognitive scientists. Why do people believe in gods? Because they fear death. Yet despite the abiding appeal of this simple hypothesis, there has not been a systematic attempt to evaluate its central claims and the assumptions underlying them. Do human beings fear death? If so, who fears death more, religious or nonreligious people? Do reminders of our mortality really motivate religious belief? Do religious beliefs actually provide comfort against the inevitability of death? In Death Anxiety and Religious Belief, Jonathan Jong and Jamin Halberstadt begin to answer these questions, drawing on the extensive literature on the psychology of death anxiety and religious belief, from childhood to the point of death, as well as their own experimental research on conscious and unconscious fear and faith. In the course of their investigations, they consider the history of ideas about religion's origins, challenges of psychological measurement, and the very nature of emotion and belief.

"Over time, more psychologists have become contributors to cognitive science of religion (CSR), but when are they doing CSR and when are they doing psychology of religion? Does it matter? In this chapter, contemporary scientific reflections on notions of death and the afterlife are sketched to illustrate the subtle differences between CSR and psychology of religion. These kindred scientific approaches overlap considerably, but attention to their central differences will assist scholars in finding complementarity, thereby improving both schools of inquiry and their contributions to each other. After developing this thesis, this chapter introduces the organization and flow of the volume as a whole. Beginning with general theoretical and methodological foundations, the volume then considers specific applications of CSR to substantive topics such as beliefs in gods, sacred texts, sacred objects, and ritualized behaviors, before turning to how these domains of cultural expression are sometimes joined (or not) into religious systems. The volume ends with comparisons between CSR and two other neighboring approaches (evolutionary studies of religion and neuroscience of religion) and, finally, implications of CSR for philosophy of religion, religious education, and theology"--

This is a scientist's investigation into what happens to us when we die: the disposal of the corpses, the preservation of the dead, funerary rites and rituals in art and religion, the use and abuse of the dead and the ways in which we dispose of them.

Attempts to understand the origins of humanity have raised fundamental questions about the complex relationship between cognition and culture. Central to the debates on origins is the role of religion, religious ritual and religious experience. What came first: individual religious (ecstatic) experiences, collective observances of transition situations, fear of death, ritual competence, magical coercion; mirror neurons or temporal lobe religiosity? Cognitive scientists are now providing us with important insights on phylogenetic and ontogenetic processes. Together with insights from the humanities and social sciences on the origins, development and maintenance of complex semiotic, social and cultural systems, a general picture of what is particularly human about humans could emerge. Reflections on the preconditions for symbolic and linguistic competence and practice are now within our grasp. Origins of Religion, Cognition and Culture puts culture centre stage in the cognitive science of religion.

"Glennys Howarth provides a cutting-edge, comprehensive discussion of the key topics in death and dying and in so doing demonstrates that the study of mortality is germane to all areas of sociology. The book is organized thematically, utilizing empirical material from cross-national and cross-cultural perspectives. It carefully addresses questions about social attitudes to mortality, the social nature of death and dying, and explanations for change and diversity, and explores traditional and contemporary experiences of death."--Jacket.

In the last three decades, the human body has gained increasing prominence in contemporary political debates, and it has become a central topic of modern social sciences and humanities. Modern technologies – such as organ transplants, stem-cell research, nanotechnology, cosmetic surgery and cryonics – have changed how we think about the body. In this collection of thirty original essays by leading figures in the field, these issues are explored across a number of theoretical and disciplinary perspectives, including pragmatism, feminism, queer theory, post-modernism, post-humanism, cultural sociology, philosophy and anthropology. A wide range of case studies, which include cosmetics, diet, organ transplants, racial bodies, masculinity and sexuality, eating disorders, religion and the sacred body, and disability, are used to appraise these different perspectives. In addition, this Handbook explores various epistemological approaches to the basic question: what is a body? It also offers a strongly themed range of chapters on empirical topics that are organized around religion, medicine, gender, technology and consumption. It also contributes to the debate over the globalization of the body: how have military technology, modern medicine, sport and consumption led to this contemporary obsession with matters corporeal? The Handbook’s clear, direct style will appeal to a wide undergraduate audience in the social sciences, particularly for those studying medical sociology, gender studies, sports studies, disability studies, social gerontology, or the sociology of religion. It will serve to consolidate the new field of body studies.