Bøger i Scientific Studies of Religion serien

Why are humans obsessed with divine minds? What do gods know and what do they care about? What happens to us and our relationships when gods are involved? Drawing from neuroscience, evolutionary, cultural, and applied anthropology, social psychology, religious studies, philosophy, technology, and cognitive and political sciences, The Minds of Gods probes these questions from a multitude of naturalistic perspectives. Each chapter offers brief intellectual histories of their topics, summarizes current cutting-edge questions in the field, and points to areas in need of attention from future researchers. Through an innovative theoretical framework that combines evolutionary and cognitive approaches to religion, this book brings together otherwise disparate literatures to focus on a topic that has comprised a lasting, central obsession of our species.

Why did Egyptian cults, especially those dedicated to the goddess Isis and god Sarapis, spread so successfully across the ancient Mediterranean after the death of Alexander the Great? How are we limited by the established methodological apparatus of historiography and which innovative methods from other disciplines can overcome these limits? In this book, Tomás Glomb shows that while the interplay of different factors such as the economy, climate, and politics created favorable conditions for the early spread of the Isiac cults, the use of innovative quantitative methods can shed new light and help disentangle the complex interplay of individual factors. Using a combination of geospatial modeling, mathematical modeling, and network analysis, Glomb determines that, at least in the regions of the Hellenistic Aegean and western Asia Minor, the political channels created by the Ptolemaic dynasty were a dominant force in the local spread of the Isiac cults. An important contribution to the historiography of the ancient Mediterranean, this book answers the specific question of "how it happened" as well as, "how can we answer it beyond the limits of the established methodological apparatus in historiography."

How should ancient religious ideas be approached? Is "religion" an applicable term to antiquity? Should classicists, ancient historians, and religious studies scholars work more closely together? Nickolas P. Roubekas argues that there is a disciplinary gap between the study of Greek and Roman religions and the study of "religion" as a category-a gap that has often resulted in contradictory conclusions regarding Greek and Roman religion. This book addresses this lack of interdisciplinarity by providing an overview, criticism, and assessment of this chasm. It provides a theoretical approach to this historical period, raising the issue of the relationship between "theory of religion" and "history of religion," and explores how history influences theory and vice versa. It also presents an in-depth critique of some crucial problems that have been central to the discussions of scholars who work on Graeco-Roman antiquity, encouraging us to re-examine how we approach the study of ancient religions.

This book argues that religion has emerged over evolutionary time as a strategy for managing the transmission, contraction, and eradication of infectious disease. From purity and pollution codes to blood sacrifices and irrational beliefs, the book shows how religion supports not only the physiological immune system, but the behavioral and psychological immune systems as well. The book also addresses those moments when it appears that religion becomes maladaptive, that is, when religion causes "autoimmune problems," such as celibacy and anti-vaccination. Engaging material ranging from evolutionary and social psychology to human behavioral ecology, biological anthropology, Darwinian medicine, and religious studies, the book proposes that in order to understand the human animal's enduring fascination with religion, one must take into account the enduring need to manage infectious disease.

An exploration of how psychological mechanisms produce intuitions, beliefs, behaviors, and experiences that are misattributed as being unique outcomes of religious or spiritual influences. Written from a social psychology perspective, this book proposes that religious and spiritual content represent one possible interpretation of the output of processes that also produce and govern nonreligious content. In looking at why people believe in God, and why belief in God is often linked with a range of positive outcomes such as prosociality, morality, health, and happiness, the author uses a critical lens that challenges past theories of religion's functions and adds new perspectives into a discipline that is often limited by an exclusive focus on evolutionary theory. This book features several cross-cutting themes-including "dual process" theory and an exploration of how various social cognition mechanisms and biases can channel or shape religious content-and provides a continuous through-line linking the underlying building blocks of thought, as studied in the cognitive sciences of religion (CSR) to specific religious and spiritual concepts using a social cognition lens.