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  1. Epidemiological and Nativist Accounts in the Cognitive Study of Culture: A Commentary on Pyysiäinen's Innate Fear of Bering's Ghosts.Justin Barrett - 2003 - Journal of Cognition and Culture 3 (3):226-232.
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  • Gods, Genes, and Passions.Ilkka Pyysiäinen - 2003 - Journal of Cognition and Culture 3 (2):175-185.
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  • Intuitive and Explicit in Religious Thought.Ilkka Pyysiäinen - 2004 - Journal of Cognition and Culture 4 (1):123-150.
    It has been argued within the new cognitive science of religion that people's actual religious concepts and inferences differ from their explicitly held religious concepts and beliefs; the latter are too complex to be used in fast online reasoning. Natural intuitions thus tend to overwrite theological doctrine and to drive behavior. The cognitive science of religion has focused on this intuitive aspect of religion, ignoring theological thought. Here I try to outline a theoretical model on the basis of which it (...)
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  • On the 'Innateness' of Religion: A Comment on Bering.Ilkka Pyysiäinen - 2003 - Journal of Cognition and Culture 3 (3):218-225.
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  • Spreading Non-natural Concepts: The Role of Intuitive Conceptual Structures in Memory and Transmission of Cultural Materials.Justin Barrett & Melanie Nyhof - 2001 - Journal of Cognition and Culture 1 (1):69-100.
    The four experiments presented support Boyer's theory that counterintuitive concepts have transmission advantages that account for the commonness and ease of communicating many non-natural cultural concepts. In Experiment 1, 48 American college students recalled expectation-violating items from culturally unfamiliar folk stories better than more mundane items in the stories. In Experiment 2, 52 American college students in a modified serial reproduction task transmitted expectation-violating items in a written narrative more successfully than bizarre or common items. In Experiments 3 and 4, (...)
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  • Religious Concepts are Probably Epiphenomena: A Reply to Pyysiäinen, Boyer, and Barrett.Jesse Bering - 2003 - Journal of Cognition and Culture 3 (3):244-254.
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  • Transmissive Frequency, Ritual, and Exegesis.Harvey Whitehouse - 2001 - Journal of Cognition and Culture 1 (2):167-181.
    Certain aspects of the relations between ritual action and ritual meaning are determined by socially regulated cycles of transmissive frequency, via the highly structured operations of human memory. Evidence is presented in this article that: the relative scarcity of spontaneous exegetical reflection and the relatively wide dissemination of standard official exegesis in routinized traditions, may be explained by the dynamics of implicit procedural memory and the opportunities afforded by repetition for the spread of stable theological/exegetical representations encoded in semantic memory; (...)
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  • Ritual Intuitions: Cognitive Contributions to Judgments of Ritual Efficacy.Justin Barrett & E. Thomas Lawson - 2001 - Journal of Cognition and Culture 1 (2):183-201.
    Lawson and McCauley have argued that non-cultural regularities in how actions are conceptualized inform and constrain participants' understandings of religious rituals. This theory of ritual competence generates three predictions: 1) People with little or no knowledge of any given ritual system will have intuitions about the potential effectiveness of a ritual given minimal information about the structure of the ritual. 2) The representation of superhuman agency in the action structure will be considered the most important factor contributing to effectiveness. 3) (...)
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