Many of our questions about religion, says the internationally renowned anthropologist Pascal Boyer, were once mysteries, but they no longer are: we are beginning to know how to answer questions such as "Why do people have religion?" and "Why is religion the way it is?" Using findings from anthropology, cognitive science, linguistics, and evolutionary biology, Boyer shows how one of the most fascinating aspects of human consciousness is increasingly admissible to coherent, naturalistic explanation. And Man Creates God tells readers, for the first time, what religious feeling is really about, what it consists of, and how it originates. It is a beautifully written, very accessible book by an anthropologist who is highly respected on both sides of the Atlantic. As a scientific explanation for religious feeling, it is sure to arouse controversy.

Wilfred Cantwell Smith, maintained in this vastly important work that Westerners have misperceived religious life by making "religion" into one thing. He shows the inadequacy of "religion" to capture the living, endlessly variable ways and traditions in which religious faith presents itself in the world.

Many of our questions about religion, says renowned anthropologist Pascal Boyer, are no longer mysteries. We are beginning to know how to answer questions such as "Why do people have religion?" Using findings from anthropology, cognitive science, linguistics, and evolutionary biology, Religion Explained shows how this aspect of human consciousness is increasingly admissible to coherent, naturalistic explanation. This brilliant and controversial book gives readers the first scientific explanation for what religious feeling is really about, what it consists of, and where it comes from.

How we feel is as vital to our survival as how we think. This claim, based on the premise that emotions are largely adaptive, serves as the organizing theme of Why We Need Religion. This book is a novel pathway in a well-trodden field of religious studies and philosophy of religion. Stephen Asma argues that, like art, religion has direct access to our emotional lives in ways that science does not. Yes, science can give us emotional feelings of wonder and the sublime--we can feel the sacred depths of nature--but there are many forms of human suffering and vulnerability that are beyond the reach of help from science. Different emotional stresses require different kinds of rescue. Unlike secular authors who praise religion's ethical and civilizing function, Asma argues that its core value lies in its emotionally therapeutic power. No theorist of religion has failed to notice the importance of emotions in spiritual and ritual life, but truly systematic research has only recently delivered concrete data on the neurology, psychology, and anthropology of the emotional systems. This very recent "affective turn" has begun to map out a powerful territory of embodied cognition. Why We Need Religion incorporates new data from these affective sciences into the philosophy of religion. It goes on to describe the way in which religion manages those systems--rage, play, lust, care, grief, and so on. Finally, it argues that religion is still the best cultural apparatus for doing this adaptive work. In short, the book is a Darwinian defense of religious emotions and the cultural systems that manage them.

A groundbreaking new theory of religion Religion remains an important influence in the world today, yet the social sciences are still not adequately equipped to understand and explain it. This book advances an innovative theory of religion that goes beyond the problematic theoretical paradigms of the past. Drawing on the philosophy of critical realism and personalist social theory, Christian Smith explores why humans are religious in the first place—uniquely so as a species—and offers an account of secularization and religious innovation and persistence that breaks the logjam in which religious scholarship has been stuck for so long. Certain to stimulate debate and inspire promising new avenues of scholarship, Religion features a wealth of illustrations and examples that help to make its concepts accessible to readers. This superbly written book brings sound theoretical thinking to a perennially thorny subject, and a new vitality and focus to its study.

A brilliant and provocative exploration of the nature of human religious belief and what it can tell us about human psychology and evolution, in the tradition of Steven Pinker's "The Language Instinct.

Christopher Hitchens, described in the London Observer as “one of the most prolific, as well as brilliant, journalists of our time” takes on his biggest subject yet–the increasingly dangerous role of religion in the world. In the tradition of Bertrand Russell’s Why I Am Not a Christian and Sam Harris’s recent bestseller, The End Of Faith, Christopher Hitchens makes the ultimate case against religion. With a close and erudite reading of the major religious texts, he documents the ways in which religion is a man-made wish, a cause of dangerous sexual repression, and a distortion of our origins in the cosmos. With eloquent clarity, Hitchens frames the argument for a more secular life based on science and reason, in which hell is replaced by the Hubble Telescope’s awesome view of the universe, and Moses and the burning bush give way to the beauty and symmetry of the double helix.

J. Samuel Preus traces the development and articulation of a modern "naturalistic" approach to the study of religion by examining ideas about the origin of religion in the works of nine western thinkers: Jean Bodin, Herbert of Cherbury, Bernard Fontenelle, Giambattista Vico, David Hume, Auguste Comte, Edward Brunett Tylor, Emile Durkheim, and Sigmund Freud. He argues that beginning in the sixteenth century increasing critical detachment from theological presuppositions and commitments made it possible for the question of origins to be posed from an altogether non-religious point of view. This new modernist paradigm was characterized by the conviction that religion could be explained in scientific terms, like any other object of critical investigation.

“[A] lucid and thoughtful book... In a spirit of reconciliation, Crane proposes to paint a more accurate picture of religion for his fellow unbelievers.” —James Ryerson, New York Times Book Review Contemporary debate about religion seems to be going nowhere. Atheists persist with their arguments, many plausible and some unanswerable, but these make no impact on religious believers. Defenders of religion find atheists equally unwilling to cede ground. The Meaning of Belief offers a way out of this stalemate. An atheist himself, Tim Crane writes that there is a fundamental flaw with most atheists’ basic approach: religion is not what they think it is. Atheists tend to treat religion as a kind of primitive cosmology, as the sort of explanation of the universe that science offers. They conclude that religious believers are irrational, superstitious, and bigoted. But this view of religion is almost entirely inaccurate. Crane offers an alternative account based on two ideas. The first is the idea of a religious impulse: the sense people have of something transcending the world of ordinary experience, even if it cannot be explicitly articulated. The second is the idea of identification: the fact that religion involves belonging to a specific social group and participating in practices that reinforce the bonds of belonging. Once these ideas are properly understood, the inadequacy of atheists’ conventional conception of religion emerges. The Meaning of Belief does not assess the truth or falsehood of religion. Rather, it looks at the meaning of religious belief and offers a way of understanding it that both makes sense of current debate and also suggests what more intellectually responsible and practically effective attitudes atheists might take to the phenomenon of religion.

With contributions from founders of the field, including Justin Barrett, E. Thomas Lawson, Robert N. McCauley, Paschal Boyer, Armin Geertz and Harvey Whitehouse, as well as from younger scholars from successive stages in the field's development, this is an important survey of the first twenty-five years of the cognitive science of religion. Each chapter provides the author's views on the contributions the cognitive science of religion has made to the academic study of religion, as well as any shortcomings in the field and challenges for the future. Religion Explained? The Cognitive Science of Religion after Twenty-five Years calls attention to the field whilst providing an accessible and diverse survey of approaches from key voices, as well as offering suggestions for further research within the field. This book is essential reading for anyone in religious studies, anthropology, and the scientific study of religion.