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El. knyga: Fracture Of An Illusion: Science And The Dissolution Of Religion

  • Formatas: PDF+DRM
  • Išleidimo metai: 21-Jul-2010
  • Leidėjas: Vandenhoeck & Ruprecht GmbH & Co KG
  • Kalba: eng
  • ISBN-13: 9783647569406
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  • Formatas: PDF+DRM
  • Išleidimo metai: 21-Jul-2010
  • Leidėjas: Vandenhoeck & Ruprecht GmbH & Co KG
  • Kalba: eng
  • ISBN-13: 9783647569406
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Pascal Boyer argues that religion is largely an illusion. The anthropologist traces religion's cognitive and evolutionary aspects. By "religion" he means a kind of existential and cognitive "package" that includes views about supernatural agency (gods), notions of morality, particular rituals and sometimes particular experiences, as well as membership in a particular community of believers. The package, however, does not really exist as such. Notions of supernatural agents, of morality, of ethnic identity, or ritual requirements and other experience, all appear in human minds independently. This implies that there is no such thing as a conflict between science and religion. Boyer takes the reader onto a journey through science and the dissolution of religion.

1 Is there such a thing as religion?
9(16)
The Kant-Darwin Axis
11(2)
Religions without doctrines
13(1)
No "religion" in most cultures
14(2)
Who invented religion?
16(4)
Religions as brands
20(2)
Does the study of religion need "religion"?
22(1)
An uncertain and unnecessary concept
23(2)
2 What is natural in religions?
25(16)
Natural religion as a theory
25(1)
What is the phenomenon?
26(1)
The cognitive picture - supernatural concepts
27(3)
Why are supernatural concepts culturally stable?
30(2)
The cognitive picture - non-physical agency
32(3)
Natural religion is not (just) for the primitive Other
35(1)
Probabilistic, experience-distant model
36(1)
What makes religious notions culturally viable
37(4)
3 Do religions make people better?
41(16)
Humans are "prosocial"
43(1)
Apparently, morality could not possibly evolve
44(3)
Models of commitment
47(3)
Could "religion" be a form of prosocial signaling?
50(4)
So why are superhuman agents also moral enforcers?
54(1)
Epilogue
55(2)
4 Is there a religious experience?
57(16)
Why bother with experience?
57(3)
Who invented "religious experience"?
60(1)
Monks and magnets
61(2)
Rituals: a real (and most common) form of religious experience
63(3)
Ritualized behavior and precaution systems
66(1)
What about collective "rituals"?
67(2)
Religion and experience redux
69(4)
5 Are religions against reasons and freedom?
73(26)
A recapitualation of natural religious elements
73(3)
Understanding religious cognition without "belief"
76(1)
Religion is not the sleep of reason
77(1)
The troubled consciousness of modern religions
78(2)
Two escape routes - fundamentalism and "spirituality"
80(5)
No need for "science and religion" or different "magisteria"
85(4)
Two varieties of Enlightenment
89(2)
Misleading policies: the specificity of "religion"
91(2)
Political psychology and secularization
93(2)
Epilogue - fracture of an illusion
95(4)
Afterword 99(6)
Bibliography 105
Pascal Boyer, PhD, ist Henry Luce Professor of Individual and Collective Memory an der Washington University in St. Louis, Missouri. Er ist Psychologe, Anthropologe und Religionsphilosoph und hat Forschungsstellen an verschiedenen UniversitƤten weltweit. Dr. phil. Thomas M. Schmidt is Professor of Religious Philosophy at the Department of Catholic Theology at the Johann Wolfgang Goethe University in Frankfurt. Michael G. Parker, PhD, is a philosopher of religion in Frankfurt. Dr. theol. Wolfgang Achtner ist Privatdozent fĆ"r Theologie und Naturwissenschaft an der UniversitƤt GieĆen und der Johann Wolfgang Goethe-UniversitƤt Frankfurt. Er ist BegrĆ"nder und Direktor des Transscientia Instituts fĆ"r InterdisziplinƤre Wissenschaftsentwicklung, Philosophie und Religion.