Here, we tested the hypothesis that epistemic vigilance mechanisms selectively remember the links between speakers and messages that are inconsistent with preexisting beliefs (Sperber 1997;Sperber et al., 2010; see also Cosmides & Tooby, 2000;Johnson et al., 1993).

He was a Guggenheim FellPascal Robert Boyer is an American anthropologist of French origin, mostly known for his work in the cognitive science of religion.
In one condition, the objects were described as purposefully created; in another, the objects were described as being created by accident. The author shows that this approach can explain a very wide range of things, and that it's consistent with the latest ideas and research results from a lot of related fields. You might even be able to have a little more respect for religion and anything that encourages you to respect others is a good thing right? As pBoyer's theme is that humans have been designed by evolution to be group-oriented and they are prone to experience the world in "we" versus "they" terms. The near ubiquity and endurance of religion are further illuminated by analysis of its functions and ideological role. What are competing evo psych explanations? May 2nd 2002
Yes, that kind of nonsense is quite common.

I found the information worthwhile, but the presentation to be seriously lacking.Boyer's theme is that humans have been designed by evolution to be group-oriented and they are prone to experience the world in "we" versus "they" terms. Boyer made his explanations using terminology that was unnecessarily complex; and although the meaning could be discerned from the context, it made the narrative into The intent of this book is to use anthropology and cognitive science to "explain" why religious beliefs developed (and are still common) in humans. I get very suspicious seeing the term 'evolutionary explanation' as it usually involves specious arguments such as 'the giraffe developed a long neck to reach food higher up' (which is thoroughly disproven BTW). But I guess that the author is aware of this and that is why he writes some summaries. He says that all attempts to explain religious thought – the urge to explain the origin of the universe, the need to provide comfort or reassurance, a deliverance from mortality, the need to keep society together, or to provide an objective basis for morality – all fail in some important way. The integration of cognitive science researchleads to a very realistic model of how religious concepts are processed and communicated,something which has been conspicuously absent from most theories of religion so far. Overall, I think this book may be interesting to someone who has already read a lot of literature in this field, but I wouldn't recommend it to someone with a casual interest, nor as introductory material.“Explaining” religion has been a cottage industry within the field of anthropology at least since its academic institutionalization in the United States about a century ago. While giving an explanation of how religious beliefs are so persistently seen through different times and cultures he produces one of the most readable summaries of recent thoughts in the cognitive and social sciences, mixed together with some anthropology.The title of Boyer's book is a bit misleading. The "priestly guild" has power because its rules, etc. Des milliers de livres avec la livraison chez vous en 1 jour ou en magasin avec -5% de réduction .

Subjective elements such as the experience of dreams and the internalization of moral precepts also play their part. I am sure there are places where criticism would reveal more needs to be said, but either way this is a magnificent book for thinking about human behavior and I think comes darn close to answering the ambitious questions it takes on. 1 (September 2002)dealing with ghosts we can rely on our intuitive knowledge on how to interact with persons.Superhuman beings may come with all kinds of odd features, but they are alwayshaving a mind. 2a-b replicated this finding and found that this attribution accuracy advantage also extended to counterintuitive versus ordinary concepts associated with other contextual details-places and dates. The operative words there are "If you can understand this book" as it was not written for those who are easily lost.

My only reservation is that, whilst the book is pitched to a general audience, it's thesis that this-or-that religious inclination is rooted in 'such-and-such' mental system assumes that those systems exist - assertions that are open to challenge by specialisI finally finished 'Religion Explained'. I started reading this book with the expectation that it was intended as popular science; but it assumed that the reader already had a background in anthropology and cognitive science.


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