Religious capacity is a highly elaborate, neurocognitive human trait that has a solid evolutionary foundation. This book uses a multidisciplinary approach to describe millions of years of biological innovations that eventually give rise to the modern trait and its varied expression in humanity’s many religions. The authors present a scientific model and a central thesis that the brain organs, networks, and capacities that allowed humans to survive physically also gave our species the ability to create theologies, find sustenance in religious practice, and use religion to support the social group. Yet, the trait of religious capacity remains non-obligatory, like reading and mathematics. The individual can choose not to use it. The approach relies on research findings in nine disciplines, including the work of countless neuroscientists, paleoneurologists, archaeologists, cognitive scientists, and psychologists. This is a cutting-edge examination of the evolutionary origins of humanity’s interaction with the supernatural. It will be of keen interest to academics working in Religious Studies, Neuroscience, Cognitive Science, Anthropology, Evolutionary Biology, and Psychology.

Prepared in honor of E. Thomas Lawson, the essays in Religion as a Human Capacity represent diverse points of view in the study of religion today. Part I, “Theoretical Studies,” offers a broad range of cognitivist theoretical explorations, while Part II, “Studies in Religious Behavior,” presents cutting-edge applications of cognitive and other contemporary theories to religious data. This volume celebrates Lawson’s critical contributions to cognitive studies of religion and the degree to which his ultimate goal of scholarship as a search for truth is matched by those who have been his colleagues and been influenced by him. Religion as a Human Capacity will be of interest to all those concerned with theory and method in the academic study of religion

A wide-ranging argument by a renowned anthropologist that the capacity to believe is what makes us human Why are so many humans religious? Why do we daydream, imagine, and hope? Philosophers, theologians, social scientists, and historians have offered explanations for centuries, but their accounts often ignore or even avoid human evolution. Evolutionary scientists answer with proposals for why ritual, religion, and faith make sense as adaptations to past challenges or as by-products of our hyper-complex cognitive capacities. But what if the focus on religion is too narrow? Renowned anthropologist Agustín Fuentes argues that the capacity to be religious is actually a small part of a larger and deeper human capacity to believe. Why believe in religion, economies, love? A fascinating intervention into some of the most common misconceptions about human nature, this book employs evolutionary, neurobiological, and anthropological evidence to argue that belief—the ability to commit passionately and wholeheartedly to an idea—is central to the human way of being in the world.

A New York Times Book Review Editors’ Choice An ABC Australia Best Book on Religion and Ethics of the Year Distinguished Book Award, Sociology of Religion Section of the American Sociological Association Religion in Human Evolution is a work of extraordinary ambition—a wide-ranging, nuanced probing of our biological past to discover the kinds of lives that human beings have most often imagined were worth living. It offers what is frequently seen as a forbidden theory of the origin of religion that goes deep into evolution, especially but not exclusively cultural evolution. “Of Bellah’s brilliance there can be no doubt. The sheer amount this man knows about religion is otherworldly...Bellah stands in the tradition of such stalwarts of the sociological imagination as Emile Durkheim and Max Weber. Only one word is appropriate to characterize this book’s subject as well as its substance, and that is ‘magisterial.’” —Alan Wolfe, New York Times Book Review “Religion in Human Evolution is a magnum opus founded on careful research and immersed in the ‘reflective judgment’ of one of our best thinkers and writers.” —Richard L. Wood, Commonweal

The place of religion in society has changed profoundly in the last few centuries, particularly in the West. In what will be a defining book for our time, Taylor takes up the question of what these changes mean, and what, precisely, happens when a society becomes one in which faith is only one human possibility among others.

Cognitive Science, Religion, and Theology is the eighth title published in the Templeton Science and Religion Series, in which scientists from a wide range of fields distill their experience and knowledge into brief tours of their respective specialties. In this volume, well-known cognitive scientist Justin L. Barrett offers an accessible overview of this interdisciplinary field, reviews key findings in this area, and discusses the implications of these findings for religious thought and practice. Cognitive science is the interdisciplinary study of minds and mental activity, and as such, it addresses a fundamental feature of what it is to be human. Further, as religious traditions concern ideas and beliefs about the nature of humans, the nature of the world, and the nature of the divine, cognitive science can contribute directly and indirectly to these theological concerns. Barrett shows how direct contributions come from the growing area called cognitive science of religion (CSR), which investigates how human cognitive systems inform and constrain religious thought, experience, and expression. CSR attempts to answer questions such as: Why do humans tend to be religious? And why are specific ideas (e.g., the possibility of an afterlife) so cross-culturally recurrent? Barrett also covers the indirect implications that cognitive science has for theology, such as human similarities and differences with the animal world, freedom and determinism, and the relationship between minds and bodies. Cognitive Science, Religion, and Theology critically reviews the research on these fascinating questions and discusses the many implications that arise from them. In addition, this short volume also offers suggestions for future research, making it ideal not only for those looking for an overview of the field thus far but also for those seeking a glimpse of where the field might be going in the future.

Together these essays challenge the reader to think America anew.

Neuroscience, Psychology, and Religion is the second title published in the new Templeton Science and Religion Series. In this volume, Malcolm Jeeves and Warren S. Brown provide an overview of the relationship between neuroscience, psychology, and religion that is academically sophisticated, yet accessible to the general reader. The authors introduce key terms; thoroughly chart the histories of both neuroscience and psychology, with a particular focus on how these disciplines have interfaced religion through the ages; and explore contemporary approaches to both fields, reviewing how current science/religion controversies are playing out today. Throughout, they cover issues like consciousness, morality, concepts of the soul, and theories of mind. Their examination of topics like brain imaging research, evolutionary psychology, and primate studies show how recent advances in these areas can blend harmoniously with religious belief, since they offer much to our understanding of humanity's place in the world. Jeeves and Brown conclude their comprehensive and inclusive survey by providing an interdisciplinary model for shaping the ongoing dialogue. Sure to be of interest to both academics and curious intellectuals, Neuroscience, Psychology, and Religion addresses important age-old questions and demonstrates how modern scientific techniques can provide a much more nuanced range of potential answers to those questions.

The Oxford Handbook of the Sociology of Religion draws on the expertise of an international team of scholars providing both an entry point into the sociological study and understanding of religion and an in-depth survey into its changing forms and content in the contemporary world. The role and impact of religion and spirituality on the politics, culture, education and health in the modern world is rigorously discussed and debated. The study of the sociology of religion forges interdisciplinary links to explore aspects of continuity and change in the contemporary interface between society and religion. Using a combination of theoretical, methodological and content-led approaches, the fifty-seven contributors collectively emphasise the complex relationships between religion and aspects of life from scientific research to law, ecology to art, music to cognitive science, crime to institutional health care and more. The developing character of religion, irreligion and atheism and the impact of religious diversity on social cohesion are explored. An overview of current scholarship in the field is provided in each themed chapter with an emphasis on encouraging new thinking and reflection on familiar and emergent themes to stimulate further debate and scholarship. The resulting essay collection provides an invaluable resource for research and teaching in this diverse discipline.

In his last book, Ronald Dworkin addresses questions that men and women have asked through the ages: What is religion and what is God’s place in it? What is death and what is immortality? Based on the 2011 Einstein Lectures, Religion without God is inspired by remarks Einstein made that if religion consists of awe toward mysteries which “manifest themselves in the highest wisdom and the most radiant beauty, and which our dull faculties can comprehend only in the most primitive forms,” then, he, Einstein, was a religious person. Dworkin joins Einstein’s sense of cosmic mystery and beauty to the claim that value is objective, independent of mind, and immanent in the world. He rejects the metaphysics of naturalism—that nothing is real except what can be studied by the natural sciences. Belief in God is one manifestation of this deeper worldview, but not the only one. The conviction that God underwrites value presupposes a prior commitment to the independent reality of that value—a commitment that is available to nonbelievers as well. So theists share a commitment with some atheists that is more fundamental than what divides them. Freedom of religion should flow not from a respect for belief in God but from the right to ethical independence. Dworkin hoped that this short book would contribute to rational conversation and the softening of religious fear and hatred. Religion without God is the work of a humanist who recognized both the possibilities and limitations of humanity.