Related Research Articles
A meme is an idea, behavior, or style that spreads by means of imitation from person to person within a culture and often carries symbolic meaning representing a particular phenomenon or theme. A meme acts as a unit for carrying cultural ideas, symbols, or practices, that can be transmitted from one mind to another through writing, speech, gestures, rituals, or other imitable phenomena with a mimicked theme. Supporters of the concept regard memes as cultural analogues to genes in that they self-replicate, mutate, and respond to selective pressures. In popular language, a meme may refer to an Internet meme, typically an image, that is remixed, copied, and circulated in a shared cultural experience online.
Anthropology of religion is the study of religion in relation to other social institutions, and the comparison of religious beliefs and practices across cultures. The anthropology of religion, as a field, overlaps with but is distinct from the field of Religious Studies. The history of anthropology of religion is a history of striving to understand how other people view and navigate the world. This history involves deciding what religion is, what it does, and how it functions. Today, one of the main concerns of anthropologists of religion is defining religion, which is a theoretical undertaking in and of itself. Scholars such as Edward Tylor, Emile Durkheim, E.E. Evans Pritchard, Mary Douglas, Victor Turner, Clifford Geertz, and Talal Asad have all grappled with defining and characterizing religion anthropologically.
Psychology of religion consists of the application of psychological methods and interpretive frameworks to the diverse contents of religious traditions as well as to both religious and irreligious individuals. The various methods and frameworks can be summarized according to the classic distinction between the natural-scientific and human-scientific approaches. The first cluster amounts to objective, quantitative, and preferably experimental procedures for testing hypotheses about causal connections among the objects of one's study. In contrast, the human-scientific approach accesses the human world of experience using qualitative, phenomenological, and interpretive methods. This approach aims to discern meaningful, rather than causal, connections among the phenomena one seeks to understand.
Pascal Robert Boyer is a Franco-American cognitive anthropologist and evolutionary psychologist, mostly known for his work in the cognitive science of religion. He studied at université Paris-Nanterre, and taught at the University of Cambridge for eight years, before taking up the position of Henry Luce Professor of Individual and Collective Memory at Washington University in St. Louis, where he teaches classes on evolutionary psychology and anthropology. He was a Guggenheim Fellow and a visiting professor at the University of California, Santa Barbara and the University of Lyon, France. He studied philosophy and anthropology at University of Paris and Cambridge, with Jack Goody, working on memory constraints on the transmission of oral literature. Boyer is a Member of the American Academy of Arts and Sciences.
Dual inheritance theory (DIT), also known as gene–culture coevolution or biocultural evolution, was developed in the 1960s through early 1980s to explain how human behavior is a product of two different and interacting evolutionary processes: genetic evolution and cultural evolution. Genes and culture continually interact in a feedback loop: changes in genes can lead to changes in culture which can then influence genetic selection, and vice versa. One of the theory's central claims is that culture evolves partly through a Darwinian selection process, which dual inheritance theorists often describe by analogy to genetic evolution.
Dan Sperber is a French social and cognitive scientist, anthropologist and philosopher. His most influential work has been in the fields of cognitive anthropology, linguistic pragmatics, psychology of reasoning, and philosophy of the social sciences. He has developed: an approach to cultural evolution known as the epidemiology of representations or cultural attraction theory as part of a naturalistic reconceptualization of the social; relevance theory; the argumentative theory of reasoning. Sperber formerly Directeur de Recherche at the Centre National de la Recherche Scientifique is Professor in the Departments of Cognitive Science and of Philosophy at the Central European University in Budapest.
Justin L. Barrett is an American experimental psychologist, Founder and President of Blueprint 1543, a nonprofit organization. He formerly was the Director of the Thrive Center for Human Development in Pasadena, California, Thrive Professor of Developmental Science, and Professor of Psychology at Fuller Graduate School of Psychology. He previously was a senior researcher and director of the Centre for Anthropology and Mind at the Institute for Cognitive and Evolutionary Anthropology at the University of Oxford.
Cognitive anthropology is an approach within cultural anthropology and biological anthropology in which scholars seek to explain patterns of shared knowledge, cultural innovation, and transmission over time and space using the methods and theories of the cognitive sciences often through close collaboration with historians, ethnographers, archaeologists, linguists, musicologists, and other specialists engaged in the description and interpretation of cultural forms. Cognitive anthropology is concerned with what people from different groups know and how that implicit knowledge, in the sense of what they think subconsciously, changes the way people perceive and relate to the world around them.
Cultural materialism is an anthropological research orientation first introduced by Marvin Harris in his 1968 book The Rise of Anthropological Theory, as a theoretical paradigm and research strategy. It is said to be the most enduring achievement of that work. Harris subsequently developed a full elaboration and defense of the paradigm in his 1979 book Cultural Materialism. To Harris social change is dependent of three factors: a society's infrastructure, structure, and superstructure.
Cognitive science of religion is the study of religious thought, theory, and behavior from the perspective of the cognitive sciences. Scholars in this field seek to explain how human minds acquire, generate, and transmit religious thoughts, practices, and schemas by means of ordinary cognitive capacities.
The evolutionary psychology of religion is the study of religious belief using evolutionary psychology principles. It is one approach to the psychology of religion. As with all other organs and organ functions, the brain's functional structure is argued to have a genetic basis, and is therefore subject to the effects of natural selection and evolution. Evolutionary psychologists seek to understand cognitive processes, religion in this case, by understanding the survival and reproductive functions they might serve.
The International Association for the Cognitive and Evolutionary Sciences of Religion (IACESR), founded in 2006, is a scholarly association dedicated to the promotion of the Cognitive Science of Religion. The IACESR is an interdisciplinary association, including scholars from a wide variety of disciplines in the human, social, natural and health sciences that are interested in the academic, scientific study of religious phenomena. The IACESR seeks to advance the naturalistic study of religion. It is strictly scientific and does not encourage or welcome those who are interested in dialogue between science and religion, attempt to find religion in science and science in religion, or attempt to validate religious or spiritual doctrines through cognitive science.
The evolutionary origin of religion and religious behavior is a field of study related to evolutionary psychology, the origin of language and mythology, and cross-cultural comparison of the anthropology of religion. Some subjects of interest include Neolithic religion, evidence for spirituality or cultic behavior in the Upper Paleolithic, and similarities in great ape behavior.
Social anthropology is the study of patterns of behaviour in human societies and cultures. It is the dominant constituent of anthropology throughout the United Kingdom and much of Europe, where it is distinguished from cultural anthropology. In the United States, social anthropology is commonly subsumed within cultural anthropology or sociocultural anthropology.
Identity fusion, a psychological construct rooted in social psychology and cognitive anthropology, is a form of alignment with groups in which members experience a visceral sense of oneness with the group. The construct relies on a distinction between the personal self and the social self. As the name suggests, identity fusion involves the union of the personal and social selves. When fusion occurs, both the personal and social selves remain salient and influential but the boundaries between them become highly permeable. In addition, the theory proposes that fused persons come to regard other group members as "family" and develop strong relational ties to them as well as ties to the collective. Therefore, fused persons are not just bound to the collective; they are tied to the individual members of the collective.
The Seshat: Global History Databank is an international scientific research project of the nonprofit Evolution Institute. Founded in 2011, the Seshat: Global History Databank gathers data into a single, large database that can be used to test scientific hypotheses. The Databank consults directly with expert scholars to code what historical societies and their environments were like in the form of accessible datapoints and thus forms a digital storehouse for data on the political and social organization of all human groups from the early modern back to the ancient and neolithic periods. The organizers of this research project contend that the mass of data then can be used to test a variety of competing hypotheses about the rise and fall of large-scale societies around the globe which may help science provide answers to global problems.
Cognitive ecology of religion is an integrative approach to studying how religious beliefs covary with social and natural dynamics of the environment. This is done by incorporating a cognitive ecological perspective to cross-cultural god concepts. Religious beliefs are thought to be a byproduct of domain-specific cognitive modules that give rise to religious cognition. The cognitive biases leading to religious belief are constraints on perceptions of the environment, which is part and parcel of a cognitive ecological approach. This means that they not only shape religious beliefs, but they are determinants of how successfully cultural beliefs are transmitted.
Cultural evolution is an evolutionary theory of social change. It follows from the definition of culture as "information capable of affecting individuals' behavior that they acquire from other members of their species through teaching, imitation and other forms of social transmission". Cultural evolution is the change of this information over time.
The theory of divergent modes of religiosity (DMR) is intended to explain how religions are created, transmitted, and changed. DMR theory was first developed by anthropologist Harvey Whitehouse following his ethnographic fieldwork in Papua New Guinea. The theory proposes that religions tend to coalesce around two divergent modes, termed imagistic and doctrinal, which are distinguished primarily by their ritual practices. The imagistic mode is characterized by infrequently performed, high arousal rituals (e.g. initiation rites) and is associated with small scale, exclusive religious groups. In contrast the doctrinal mode is characterized by frequently performed, low arousal rituals (e.g. daily recitations of sacred texts) and is associated with larger inclusive communities, as found in the major world religions.
Cognitive science of new religious movements is the study of new religious movements (NRMs) from the perspective of cognitive science. The field employs methods and theories from a variety of disciplines, including cognitive science of religion, sociology of religion, scientific study of religion, anthropology, and artificial life. Scholars in the field seek to explain the origin and evolution of new religious movements in terms of ordinary universal cognitive processes.
References
- ↑ "Professor Harvey Whitehouse". www.isca.ox.ac.uk. Retrieved 27 December 2023.
- ↑ Harvey., Whitehouse (1995). Inside the cult : religious innovation and transmission in Papua New Guinea. Oxford: Clarendon Press. ISBN 978-0198279815. OCLC 31754276.
- ↑ Harvey., Whitehouse (2000). Arguments and icons : divergent modes of religiosity. Oxford: Oxford University Press. ISBN 978-0198234159. OCLC 43083393.
- ↑ Harvey., Whitehouse (2004). Modes of religiosity : a cognitive theory of religious transmission. Walnut Creek, CA: AltaMira Press. ISBN 978-0759106154. OCLC 53231221.
- ↑ Whitehouse, H.; Lanman, J. A. (December 2014). The Ties That Bind Us: Ritual, Fusion, and Identification. Current Anthropology. 55(6): 674-695. doi: 10.1086/678698.
- ↑ Whitehouse, Harvey (2018). "Dying for the group: Towards a general theory of extreme self-sacrifice". Behavioral and Brain Sciences. 41: e192. doi:10.1017/s0140525x18000249. PMID 29409552. S2CID 3498414.
