The cognitive science of religion is a new discipline that looks at the roots of religious belief in the cognitive architecture of the human mind. The Roots of Religion deals with the philosophical and theological implications of the cognitive science of religion which grounds religious belief in human cognitive structures: religious belief is ’natural’, in a way that even scientific thought is not. Does this new discipline support religious belief, undermine it, or is it, despite many claims, perhaps eventually neutral? This subject is of immense importance, particularly given the rise of the ’new atheism’. Philosophers and theologians from North America, UK and Australia, explore the alleged conflict between truth claims and examine the roots of religion in human nature. Is it less ’natural’ to be an atheist than to believe in God, or gods? On the other hand, if we can explain theism psychologically, have we explained it away. Can it still claim any truth? This book debates these and related issues.

The cognitive science of religion is a new discipline that looks at the roots of religious belief in the cognitive architecture of the human mind. This book deals with the philosophical and theological implications of the cognitive science of religion which grounds religious belief in human cognitive structures: religious belief is ‘natural’, in a way that even scientific thought is not. Philosophers and theologians from North America, UK and Australia, explore the alleged conflict between truth claims and examine the roots of religion in human nature.

The cognitive science of religion is a new discipline that looks at the roots of religious belief in the cognitive architecture of the human mind. The Roots of Religion deals with the philosophical and theological implications of the cognitive science of religion which grounds religious belief in human cognitive structures: religious belief is ‘natural’, in a way that even scientific thought is not. Does this new discipline support religious belief, undermine it, or is it, despite many claims, perhaps eventually neutral? This subject is of immense importance, particularly given the rise of the ‘new atheism’. Philosophers and theologians from North America, UK and Australia, explore the alleged conflict between truth claims and examine the roots of religion in human nature. Is it less ‘natural’ to be an atheist than to believe in God, or gods? On the other hand, if we can explain theism psychologically, have we explained it away. Can it still claim any truth? This book debates these and related issues.

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.

The historiographers of religious studies have written the history of this discipline primarily as a rationalization of ideological, most prominently theological and phenomenological ideas: first through the establishment of comparative, philological and sociological methods and secondly through the demand for intentional neutrality. This interpretation caused important roots in occult-esoteric traditions to be repressed. This process of “purification” (Latour) is not to be equated with the origin of the academic studies. De facto, the elimination of idealistic theories took time and only happened later. One example concerning the early entanglement is Tibetology, where many researchers and respected chair holders were influenced by theosophical ideas or were even members of the Theosophical Society. Similarly, the emergence of comparatistics cannot be understood without taking into account perennialist ideas of esoteric provenance, which hold that all religions have a common origin. In this perspective, it is not only the history of religious studies which must be revisited, but also the partial shaping of religious studies by these traditions, insofar as it saw itself as a counter-model to occult ideas.

Examines whether religion is natural to human experience, and whether this helps to ground a universal right to religious freedom.

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

Is religion inherently violent? If not, what provokes violence in the name of religion? Do we mischaracterize religion by focusing too much on its violent side?In this intriguing, original study of religious violence, Prof. Hector Avalos offers a new theory for the role of religion in violent conflicts. Starting with the premise that most violence is the result of real or perceived scare resources, Avalos persuasively argues that religion creates new scarcities on the basis of unverifiable or illusory criteria. Through a careful analysis of the fundamental texts of Judaism, Christianity, Islam, and Hinduism, Dr. Avalos explains how four scarce resources have figured repeatedly in creating religious violence: sacred space (e.g., the perception by three world religions that Jerusalem is sacred); the creation of holy scriptures (believed to be privileged revelations of God's will); group privilege (stemming from such beliefs as a chosen people or predestination, which also creates a group of outsiders); and salvation (by which concept some are accepted and others rejected). Thus, Avalos shows, religious violence is often the most unnecessary violence of all since the scarce resources over which religious conflicts ensue are not actually scare or need not be scarce.Comparing violence in religious and nonreligious contexts, Avalos makes the compelling argument that if we condemn violence caused by scarce resources as morally objectionable, then we must consider even more objectionable violence provoked by alleged scarcities that cannot be proven to exist. He also examines the Nazi Holocaust and the Stalinist Terror, which have been attributed to the pernicious effects of atheism or secular humanism. By contrast, Avalos pinpoints underlying religious factors as the cause of these horrific instances of genocidal violence.This serious philosophical examination of the roots of religious violence adds much to our understanding of a perennial source of widespread human suffering.Hector Avalos (Ames, IA) is associate professor of Religious Studies at Iowa State University, the author of five books on biblical studies and religion, the former editor of the Journal for the Critical Study of Religion, and executive director of the Committee for the Scientific Examination of Religion.

More than almost anything else, globalization and the great world religions are shaping our lives, affecting everything from the public policies of political leaders and the economic decisions of industry bosses and employees, to university curricula, all the way to the inner longings of our hearts. Integral to both globalization and religions are compelling, overlapping, and sometimes competing visions of what it means to live well. In this perceptive, deeply personal, and beautifully written book, a leading theologian sheds light on how religions and globalization have historically interacted and argues for what their relationship ought to be. Recounting how these twinned forces have intersected in his own life, he shows how world religions, despite their malfunctions, remain one of our most potent sources of moral motivation and contain within them profoundly evocative accounts of human flourishing. Globalization should be judged by how well it serves us for living out our authentic humanity as envisioned within these traditions. Through renewal and reform, religions might, in turn, shape globalization so that can be about more than bread alone.