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The neuroscience of religion, also known as neurotheology, and as spiritual neuroscience, [1] attempts to explain religious experience and behaviour in neuroscientific terms. [2] It is the study of correlations of neural phenomena with subjective experiences of spirituality and hypotheses to explain these phenomena.
Arophobia; Acephobia; Adultism; Anti-albinism; Anti-autism; Anti-homelessness; Anti-drug addicts; Anti-intellectualism; Anti-intersex; Anti-left handedness; Anti-Masonry
The theory posits that these differing ritual patterns promote the transmission of religious traditions by exploiting core memory processes. Imagistic rituals arouse strong emotion and generate vivid, flashbulb like, episodic memories , while doctrinal rituals repetitive nature means that rather than individual events the experiences over time ...
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.
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.
In non-western countries like Korea, where religion is seen differently than in the West, non-religious people had lower mean IQs than religious persons. [ 36 ] A 2022 metanalysis of 89 studies found a small and weak negative correlation of -.14 and noted that the findings were not generalizable beyond a Western contexts.
In his 1950 book The Individual and His Religion, [20] Gordon Allport (1897–1967) illustrates how people may use religion in different ways. [21] He makes a distinction between Mature religion and Immature religion. Mature religious sentiment is how Allport characterized the person whose approach to religion is dynamic, open-minded, and able ...
either that religion evolved due to natural selection and has selective advantage; or that religion is an evolutionary byproduct of other mental adaptations. Stephen Jay Gould, for example, saw religion as an exaptation or a spandrel, in other words: religion evolved as byproduct of psychological mechanisms that evolved for other reasons.