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This open access book explores how children draw god. It looks at children¿s drawings collected in a large variety of cultural and religious traditions. Coverage demonstrates the richness of drawing as a method for studying representations of the divine. In the process, it also contributes to our understanding of this concept, its origins, and its development. This intercultural work brings together scholars from different disciplines and countries, including Switzerland, Japan, Russia, Iran, Brazil, and the Netherlands. It does more than share the results of their research and analysis. The volume also critically examines the contributions and limitations of this methodology. In addition, it also reflects on the new empirical and theoretical perspectives within the broader framework of the study of this concept.The concept of god is one of the most difficult to grasp. This volume offers new insights by focusing on the many different ways children depict god throughout the world. Readers will discover the importance of spatial imagery and color choices in drawings of god. They will also learn about how the divine's emotional expression correlates to age, gender, and religiosity as well as strategies used by children who are prohibited from representing their god.

The study of religion by the humanities and social sciences has become receptive for an evolutionary perspective. Some proposals model the evolution of religion in Darwinian terms, or construct a synergy between biological and non-Darwinian processes. The results, however, have not yet become truly interdisciplinary. The biological theory of evolution in form of the Extended Evolutionary Synthesis (EES) is only sparsely represented in theories published so far by scholars of religion. Therefore this book reverses the line of view and asks how their results assort with evolutionary biology:How can the subject area ΓÇ£religionΓÇ¥ integrated into behavioral biology?How is theory building affected by the asymmetry between the scarce empirical knowledge of prehistoric religion, and the body of knowledge about extant and historic religions?How does hominin evolution in general relate to the evolution of religion? Are there evolutionary pre-adaptations?Subsequent versions of evolutionary biology from the original Darwinism to EES are used in interdisciplinary constructs. Can they be integrated into a comprehensive theory?The biological concept most often used is co-evolution, in form of a gene-culture co-evolution. However, the term denotes a process different from biological co-evolution.Important EES concepts do not appear in present models of religious evolution: e.g. neutral evolution, evolutionary drift, evolutionary constraints etc. How to include them into an interdisciplinary approach?Does the cognitive science of religion (CSR) harmonize with behavioral biology and the brain sciences?Religion as part of human culture is supported by a complex, multi-level behavioral system. How can it be modeled scientifically? The book addresses graduate students and researchers concerned about the scientific study of religion, and biologist interested in interdisciplinary theory building in the field.

This unique and pioneering book critically appraises current work from both the cognitive science of religion and the evolutionary study of religion.

This volume argues that theistic philosophy should be seen not as an "armchair" enterprise but rather as a critical endeavor to bring philosophy of religion into close contact with emerging sciences of religion.

This uniquely inspirational and practical book explores human simulation, which is the application of computational modeling and simulation to research subjects in the humanities disciplines.

It is widely thought that the cognitive science of religion (CSR) may have a bearing on the epistemic status of religious beliefs and on other topics in philosophy of religion.

Addressing this empirical gap, the studies discussed in this volume support core naturalness theory predictions for human reasoning about supernatural agency, intelligent design, the efficacy of rituals, and vitalistic causality.

This uniquely inspirational and practical book explores human simulation, which is the application of computational modeling and simulation to research subjects in the humanities disciplines.

It describes the different responses to the collapse of order: that given by Christian philosophy scholars who still argue for the idea of a pre-given world order, and that of other scholars who see this idea of stable creation order and/or natural law as redundant and in need of a thorough rethinking.

This book presents a consecutive story on the evolution of religions. It starts with an analysis of evolution in biology and ends with a discussion of what a proper theory of religious evolution should look like. It discusses such questions as whether it is humankind or religion that evolves, how religions evolve, and what adaptation of religions means. Topics examined include inheritance and heredity, religio-speciation, hybridization, ontogenetics and epigenetics, phylogenetics, and systematics. Calling attention to unsolved problems and relating the evolutionary subject matter to appropriate material, the book integrates and interprets existing data. Based on the belief that an unequivocal stand is more likely to produce constructive criticism than evasion of an issue, the book chooses that interpretation of a controversial matter which seems most consistent with the emerging picture of the evolutionary process. "Nothing in biology makes sense except in the light of evolution," the evolutionary biologist and co-founder of the so-called New Synthesis in Evolutionary Biology, Theodosius Dobszhansky (1900-1975), wrote in his famous essay of 1973, opposing creationism in American society. Today, Dobszhansky's statement is not only fully accepted in biology, but has become the scientific paradigm in disciplines such as psychology, archaeology and the study of religions. Yet in spite of this growing interest in evolutionary processes in religion and culture, the term "evolution" and the capability of an evolutionary account have to date still not been properly understood by scholars of the Humanities. This book closes that gap.

From a transdisciplinary perspective the actual approaches to understanding belief seem incompatible as they attempt to highlight such different topics as "belief - religion", "belief - spirituality", "belief - faith", "belief - knowledge", "belief - attitude", "belief - disbelief", "belief - illusion", and "believing - brain function".

This book investigates humanities, social sciences and politics from the perspective of the concept of creation order. This series reflects the role that the branch of Christian philosophy called 'Reformational' philosophy plays in the discussion on the status of laws of nature.

It is widely thought that the cognitive science of religion (CSR) may have a bearing on the epistemic status of religious beliefs and on other topics in philosophy of religion.

It describes the different responses to the collapse of order: that given by Christian philosophy scholars who still argue for the idea of a pre-given world order, and that of other scholars who see this idea of stable creation order and/or natural law as redundant and in need of a thorough rethinking.

Addressing this empirical gap, the studies discussed in this volume support core naturalness theory predictions for human reasoning about supernatural agency, intelligent design, the efficacy of rituals, and vitalistic causality.

From a transdisciplinary perspective the actual approaches to understanding belief seem incompatible as they attempt to highlight such different topics as "belief - religion", "belief - spirituality", "belief - faith", "belief - knowledge", "belief - attitude", "belief - disbelief", "belief - illusion", and "believing - brain function".