Is religion special? (original) (raw)

The Mind Prays Tricks on Us: Religion as a Four-Dimensional Psychosocial Heuristic

A suite of complex preadaptations must be present in the human mind in order to conceive of supernatural forces (Atran & Henrich, 2010; Kirkpatrick, 1999); each of these preadaptations evolved to serve their own adaptive purposes. Presumably, if supernatural beliefs coopt these adaptations and thus activate such underlying mechanisms, they also serve at least some of the adaptive functions of these cognitive predecessors. Thus, while examining the underlying mechanisms in order to understand the function of supernatural beliefs and why they proliferated both cognitively and culturally, we should also examine each of those mechanisms’ adaptive functions. In this paper, I will argue that religious psychology acts as a four-dimensional heuristic, which serves as an adaptive enhancement to social living. Religious cognition enhances—makes easier to grasp and stronger to sustain—each of the adaptive benefits of the psychological preadaptations that underlie and make such cognition possible.

A psychological perspective on the source and function of religion

HTS Teologiese Studies / Theological Studies, 2010

This article explored psychological perspectives on the following: the reasons for humans’ religiousness, the influence of religion on people’s perspective on life and the importance of understanding the impact of religion on the lives of people. Theories, including psychoanalytical and evolutionary answers regarding the origin of human’s penchant to be religious were discussed. Subsequently, the focus was on the dominant influence of religious notions in people’s worldview, providing meaning and powerfully influencing their cognitions, emotions and behaviour. Finally, the importance of nurturing spiritual (faith) development was discussed.

Visuri, I. & Ståhle G. (2023) The psychology of religion: experiential dimensions (in press).

Bloomsbury Religion in North America , 2022

In this article, we will look into some commonly used methods and theories in the psychology of religion. This research field dates back to the early 20th century, when scholars such as Stanley Hall and William James directed attention towards the role of religious experiences and their relation to human nature. Such experiences are focused here, and as we will see, there are various ways of approaching the interaction between psychology, religion, culture, embodiment, and cognition. This article provides examples of both qualitative and quantitative methods commonly used in the field, and the pros and cons these bring about. We will also examine some prominent schools of thought that differ in their approach to religion and psychology: cultural psychology, clinical psychology, and the cognitive science of religion. While some of these scholars premiere the role of culture, others center the role of internal, psychological processes. In some cases, the role of embodied practices and collective emotions are seen as crucial for the understanding of religiosity, and in other cases, individual traits are highlighted. This variety of approaches makes up a kaleidoscope of perspectives on the complex and fascinating ways in which religion and psychology interact, and how the outcome of such processes differs between various cultures and contexts.

Religion, Spirituality and Mental Health: Current Approaches in the Psychology of Religion (2018)

Postmodern social reality, with its variety of beliefs and rituals, migratory movements, increasing heterogeneity and individualization requires multifaceted approach. A single theoretical paradigm that would let us understand contemporary religion or spirituality, do not exist. That idea was one of the main themes of the III International Conference of the Polish Society for the Psychology of Religion: Psychology, Culture, Biology which was organized 20‐22 June 2016 in Kraków. This monograph, presenting chosen papers and topics raised at the conference follows that trail, bringing together studies from various fields of psychology of religion, as well as pointing at the ongoing process of broadening the discipline’s scope to other areas (existential health, cognitive studies of religion, art studies). The first part consists of articles associated with clinical issues, public health, spirituality in healthcare and psychoanalysis.The second section hosts papers introducing the topics of contemporary spirituality and cognitive orientation in studying religious phenomena, both from theoretical and empirical perspective.