The Animal at Unease with Itself. Isaac M. Alderman
Previously, they used the term “culturally-posited superhuman agent,” but they have changed this to a “counter-intuitive superhuman agent,” or superhuman agent. Robert McCauley and Thomas Lawson, “Cognition, religious ritual and archaeology,” in The Archaeology of Ritual, Evangelos Kyriakidis, ed. (Los Angeles: UCLA), 209–254.
69.
Barrett, “Why is it,” 4. See also Dan Sperber, La Contagion des idées: théorie naturaliste de la culture (Paris: O. Jacob, 1996).
70.
Dan Sperber, Explaining Culture: A Naturalistic Approach (Oxford: Blackwell, 1996), 51. Pyysiäinen, “The Cognitive Science of Religion,” 22.
71.
Petri Luomanen, “How Religions Remember: Memory theories in biblical studies and in the cognitive study of religion,” in Mind, Morality and Magic: Cognitive Science Approaches in Biblical Studies, edited by István Czachesz and Risto Uro (Durham: Acumen, 2013), 24–26.
72.
Barrett, “Why is it?,” 4.
73.
E.g., Ara Norenzayan, Scott Atran, Jason Faulkner, and Mark Schaller, “Memory and Mystery: The cultural selection of minimally counterintuitive narratives,” Cognitive science 30 (2006): 531–553.
74.
István Czachesz, “Rethinking Biblical Transmission: Insights from the cognitive neuroscience of memory,” in Mind, Morality and Magic, eds. István Czachesz and Risto Uro (London: Routledge, 2014), 58–59.
75.
Norenzayan et al., “Memory and Mystery,” 537.
76.
Harvey Whitehouse, Modes of Religiosity: A Cognitive Theory of Religious Transmission (Walnut Creek, CA: AltaMira Press, 2004), 16.
77.
Whitehouse, Modes of Religiosity, 18.
78.
Whitehouse, Modes of Religiosity, 66.
79.
Whitehouse, Modes of Religiosity, 66.
80.
István Czachesz, New Testament, 9. See also István Czachesz, “The Gospels and Cognitive Science,” in Learned Antiquity: Scholarship and Society in the Near-East, the Greco-Roman World, and the Early Medieval West, ed. Alasdair A. MacDonald, Michael W. Twomey, and Gerrit J. Reinink (Leuven: Peeters, 2004), 25–36.
81.
István Czachesz and Risto Uro, “The Cognitive Science of Religion; A New Alternative in Biblical Studies,” in Mind, Morality and Magic: Cognitive Science Approaches in Biblical Studies, eds. István Czachesz and Risto Uro (Durham: Acumen, 2013), 13.
82.
Czachesz and Uro, “A New Alternative,” 5.
83.
A list of significant research centers with information on each can be found at iacsr.com/csr-links/centres-programmes. Examples are: The Centre for Anthropology and Mind, Institute for Social and Cultural Anthropology (Oxford); Religion, Cognition, and Culture Research Unit in the Department of the Study of Religion (Aarhus University); Centre for Human Evolution, Cognition, and Culture (University of British Columbia and Simon Fraser University); International Cognition & Culture Institute (London School of Economics); Institute of Cognition and Culture (Queen’s University, Belfast); Center for Mind, Brain, and Culture (Emory University); and Institute for the Biocultural Study of Religion (Boston).
84.
Robert N. McCauley and E. Thomas Lawson, Bringing Ritual to Mind: Psychological Foundations of Cultural Forms (Cambridge, UK: Cambridge University Press, 2002), 18–27.
85.
Whitehouse, Modes of Religiosity, 97.
86.
Kimmo Ketola, “A Cognitive Approach to Ritual Systems in First-Century Judaism,” in Explaining Christian Origins and Early Judaism: Contributions from Cognitive and Social Science, eds. Petri Luomanen, Ilkka Pyysiäinen, and Risto Uro (Leiden: Brill, 2007), 105.
87.
Ketola, “Cognitive Approach to Ritual Systems,” 106.
88.
For similar examples, see Tamás Biró, “Is Judaism Boring? On the lack of counterintuitive agents in Jewish rituals,” in Mind, Morality and Magic: Cognitive Science Approaches in Biblical Studies, eds. István Czachesz and Risto Uro (Durham: Acumen, 2013), 120–143. Also, Jutta Jokiranta, “Ritual System in the Qumran Movement: Frequency, boredom, and balance,” in Mind, Morality and Magic: Cognitive Science Approaches in Biblical Studies, eds. István Czachesz and Risto Uro (Durham: Acumen, 2013), 144–163.
89.
Ketola, “Ritual System,” 108.
90.
Ketola, “Ritual System,” 109.
91.
Ketola, “Ritual System,” 110.
92.
Ketola, “Ritual System,” 110–111.
93.
Ketola, “Ritual System,” 112.
94.
Ketola, “Ritual System,” 110–111.
95.
Risto Uro, Ritual and Christian Beginnings: A Socio-Cognitive Analysis (Oxford: Oxford University Press, 2016), 86.
96.
Uro, Ritual and Christian Beginnings, 89. cf. Luke 3:12; John 3:26.
97.
Uro, Ritual and Christian Beginnings, 78.
98.
Uro, Ritual and Christian Beginnings, 91.
99.
Uro, Ritual and Christian Beginnings, 92.
100.
Risto Uro, “Gnostic Rituals from a Cognitive Perspective,” in Explaining Christian Origins and Early Judaism: Contributions from Cognitive and Social Science, eds. Petri Luomanen, Ilkka Pyysiäinen, and Risto Uro (Leiden: Brill, 2007), 127.
101.
Uro, “Gnostic Rituals,” 127–128.
102.
Uro, “Gnostic Rituals,” 127–128. The Valentinians, for example, appeared to have some success because of ritual innovation that provides imagistic rituals such as the participation in the “mirrored bridal chamber,” which reflects a celestial bridal chamber. Moreover, it seems that the Valentinians may have introduced what Irenaeus and Tertullian refer to as magic tricks into the liturgy to increase arousal.
103.
Luther Martin, “The Promise of Biblical Studies,” Explaining Christian Origins and Early Judaism: Contributions from Cognitive and Social Science, eds. Petri Luomanen, Ilkka Pyysiäinen, and Risto Uro (Leiden: Brill, 2007), 49.
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