Studying The Religious Mind

The cognitive science of religion does not have its own methodology, and yet from the very beginnings of the discipline, methodology has defined it not only in relation to the general study of religion in the humanities but also to the sciences interested in the mind. Scholars of the cognitive science of religion are using a range of methodologies, borrowing mostly from the cognitive sciences and experimental psychology, but also from biology, archaeology, history, philosophy, linguistics, the social and statistical sciences, neurosciences, and anthropology. In fact, this multi-disciplinarity defines the cognitive science of religion. Such multi-disciplinarity requires hard work and truly interdisciplinary teams, but also continual reflections on and debates about the methodologies being used. In fact, no study of the cognitive science of religion worth its name can rely on only one methodology. Triangulation is standard, but often even more approaches are used. This book consists of selected papers from the Journal for the Cognitive Science of Religion and the Journal of Cognitive Historiography. Each chapter demonstrates a particular method or group of methods and how those methods advance our knowledge of the religious mind from the ancient past up to today.

NEW YORK TIMES BESTSELLER • The acclaimed social psychologist challenges conventional thinking about morality, politics, and religion in a way that speaks to conservatives and liberals alike—a “landmark contribution to humanity’s understanding of itself” (The New York Times Book Review). Drawing on his twenty-five years of groundbreaking research on moral psychology, Jonathan Haidt shows how moral judgments arise not from reason but from gut feelings. He shows why liberals, conservatives, and libertarians have such different intuitions about right and wrong, and he shows why each side is actually right about many of its central concerns. In this subtle yet accessible book, Haidt gives you the key to understanding the miracle of human cooperation, as well as the curse of our eternal divisions and conflicts. If you’re ready to trade in anger for understanding, read The Righteous Mind.

'Religious Narrative, Cognition and Culture' brings together some of the world's leading scholars in the fields of cognitive science and comparative religion. The essays range across diverse fields: the neurological processes and possible genetic foundations of how language emerged; the possible phylogenetic routes in the development of language and culture; the complex interrelations between the ontogenesis and the sociogenesis of cognitive processes; the value of a combination of neurology, narratology and a reworked speech-act approach that focuses on narrative; how the psychology of ritual helps make narrative beliefs possible; religious narratives; emotional communication; the role of gossip as religious narrative; area studies of religious narrative and cognition in the Bible; Indian Epic literature; Australian Aboriginal mythology and ritual; modern religious forms such as New Age, Asatro, astrological narrative and virtual rituals in cyberspace.

This collection examines new psychological evidence for the modal theory and attempts to synthesize this theory with other theories of cognition and religion.

About 90% of people have faith in a supreme being, but our yearning for the divine, and whatever it promises, involves a large divergence in mental states and behaviors. Some adhere to doctrine, supplication, and fastidious religious practices; others have a strong sense they are part of something greater and more universal. However, all religious and spiritual paths are mediated by complex brain networks. When different areas of the brain are stimulated, a person can have a variety of experiences, but there is no specific ‘God spot’ where stimulation enhances religiosity or spirituality. Functional brain imaging shows that there are specific areas of the brain that ‘light up’ when subjects perform certain religious activities, but imaging only provides anatomic correlations, not functional explanations. The Believer's Brain takes a step beyond these singular methodologies, providing converging evidence from a variety study methods of how humans’ brain networks mediate different aspects of religious and spiritual beliefs, feelings, actions, and experiences. Although the book reveals how our brain is the home to the religious and spiritual mind, understanding this gift will not diminish our spirituality or our love or our belief in a supreme being, but will increase appreciation of the apparatus that mediates these mental states.

Religion in Mind is a 2001 text which summarizes and extends the advances in the cognitive study of religion throughout the 1990s. It uses empirical research from psychology and anthropology to illuminate various components of religious belief, ritual, and experience. The book examines cognitive dimensions of religion within a naturalistic view of culture, while respecting the phenomenology of religion and drawing together teachers of religion, psychologists of religion, and cognitive scientists. Expert contributors focus on phenomena such as belief-fixation and transmission; attributions of agency; anthropomorphizing; counterintuitive religious representations; the well-formedness of religious rituals; links between religious representations and emotions; and the development of god concepts. The work encourages greater interdisciplinary linkages between scholars from different fields and will be of interest to researchers in anthropology, psychology, sociology, history, philosophy, and cognitive science. It also will interest more general readers in religion and science.

Completely revised and updated, this new edition of Terror in the Mind of God incorporates the events of September 11, 2001 into Mark Juergensmeyer's landmark study of religious terrorism. Juergensmeyer explores the 1993 World Trade Center explosion, Hamas suicide bombings, the Tokyo subway nerve gas attack, and the killing of abortion clinic doctors in the United States. His personal interviews with 1993 World Trade Center bomber Mahmud Abouhalima, Christian Right activist Mike Bray, Hamas leaders Sheik Yassin and Abdul Azis Rantisi, and Sikh political leader Simranjit Singh Mann, among others, take us into the mindset of those who perpetrate and support violence in the name of religion.