This Element focuses on three challenges of evolution to religion: teleology, human origins, and the evolution of religion itself. First, religious worldviews tend to presuppose a teleological understanding of the origins of living things, but scientists mostly understand evolution as non-teleological. Second, religious and scientific accounts of human origins do not align in a straightforward sense. Third, evolutionary explanations of religion, including religious beliefs and practices, may cast doubt on their justification. We show how these tensions arise and offer potential (...) responses for religion. Individual religions can meet these challenges, if some of their metaphysical assumptions are adapted or abandoned. (shrink)

The origins of human social cooperation confound simple evolutionary explanation. But from Darwin and Durkheim onward, theorists (anthropologists and sociologists especially) have posited a potential link with another curious and distinctively human social trait that cries out for explanation: religion. This dissertation explores one contemporary theory of the co-evolution of religion and human social cooperation: the signalling theory of religion, or religious signalling theory (RST). According to the signalling theory, participation in social religion (and its associated rituals and sanctions) acts (...) as an honest signal of one’s commitment to a religiously demarcated community and its way of doing things. This signal would allow prosocial individuals to positively assort with one another for mutual advantage, to the exclusion of more exploitative individuals. In effect, the theory offers a way that religion and cooperation might explain one another, but which that stays within an individualist adaptive paradigm. My approach is not to assess the empirical adequacy of the religious signalling explanation or contrast it with other explanations, but rather to deal with the theory in its own terms – isolating and fleshing out its core commitments, explanatory potential, and limitations. The key to this is acknowledging the internal complexities of signalling theory, with respect to the available models of honest signalling and the extent of their fit (or otherwise) with religion as a target system. The method is to take seriously the findings of formal modelling in animal signalling and other disciplines, and to apply these (and methods from the philosophy of biology more generally) to progressively build up a comprehensive picture of the theory, its inherent strengths and weaknesses. The first two chapters outline the dual explanatory problems that cooperation and religion present for evolutionary human science, and surveys contemporary approaches toward explaining them. Chapter three articulates an evolutionary conception of the signalling theory, and chapters four to six make the case for a series of requirements, limitations, and principles of application. Chapters seven and eight argue for the value of formal modelling to further flesh out the theory’s commitments and potential and describe some simple simulation results which make progress in this regard. Though the inquiry often problematizes the signalling theory, it also shows that it should not be dismissed outright, and that it makes predictions which are apt for empirical testing. (shrink)

Essay criticizing Sigmund Freud's critique of religion and its philosophical implications.

Mentalizing is an important actual topic, both in psychodynamic theory and in clinical practice. Remarkably, mentalizing has been explicitly related to religion or psychology of religion only to a limited extent. This article explores the relevance of the concept of mentalizing for psychology of religion by first describing mentalizing, its development, and neuropsychological underpinnings. Second, to illustrate how the concept gives more insight into the psychology of religious phenomena, mentalizing is related to an almost universal religious practice, namely religious prayer. (...) Empirical studies from different psychological subdisciplines are interpreted from the perspective of mentalizing. Finally, its relevance for the discipline of psychology of religion is discussed. In this way, the potential of the concept as both an explaining psychological mechanism and a bridging notion that overcomes differences between psychological subdisciplines is demonstrated. (shrink)

ABSTRACT: Though Habermas explicitly rejected psychoanalysis as a model for a critical theory of society, it seems to have continued to shape his thought beyond the publication of Knowledge and Human Interests. The conceptual framework underlying his more recent social theory would also be indebted to the psychoanalytical paradigm. This thesis is developed through the idea of the pathology of society, which represents the cornerstone of a specifically critical theory of society. In his demonstration, the author establishes a structural relationship (...) between psychical and social organization, and between individual pathology and the diagnostic of modern societies. (shrink)

In theoretical matters, ecclesiastical claims to knowledge have lead to various conflicts with science. Claims in orientational matters, sometimes connected to attempts to establish them as a rule for legislation, have often been in conflict with the justified claims of non-believers. In addition they violate the Principle of Autonomy of the individual, which is at the very heart of European identity so decisively shaped by the Enlightenment. The Principle of Autonomy implies that state legislation should not interfere in the life (...) of individual citizens, as long as his or her actions do not violate the rights of others. This paper—using the example of the theory of evolution—rejects ecclesiastical claims to theoretical knowledge as completely unfounded and preposterous. In the case of orientational knowledge—using the example of euthanasia—ecclesiastical claims to (universalizable) knowledge are shown to be unfounded as well. The Church’s position with respect to euthanasia and a range of other bio-ethical topics, such as pre-marital sex, contraception, abortion, indissolubility of marriage, and homosexuality, rests on a very peculiar ethical position. This ethical position is the natural right theory, which—far from being universalizable—is shared by very few people. Among other things, this position presupposes the belief in God as the creator of nature, and the assumption that ethical norms can be derived from this premise. Thus ecclesiastical knowledge claims, cannot be justified in a way which could be reasonably supposed to be universally acceptable. Kant (see the quote) was the first to require this sort of justification. Claims that fail to implement Kant’s stipulations should be eliminated by what I would like to call “Kant’s razor”. (shrink)

Alexander Lurija spielte eine herausragende Rolle in der psychoanalytischen Gemeinschaft, die im Jahrzehnt nach der Oktoberrevolution 1917 in Sowjetrussland kurzzeitig aufblühte. Gemeinsam mit Lev Vygotskij verfasste er 1925 eine Einleitung zu Sigmund Freuds »Jenseits des Lustprinzips«, in der er die Ansicht vertrat, dass der von Freud beschriebene Konservatismus der Triebe durch die Art der radikalen sozialen Umgestaltung, die damals in Russland stattfand, überwunden werden könnte. Indem sie versuchten, die aus ihrer Sicht rückwärtsgewandten Aspekte von Freuds Theorie zu umgehen, ließen Lurija (...) und Vygotskij jedoch auch die Spannung zwischen Eros und Todestrieb weg; genau das Element von Freuds Aufsatz, das sie als »dialektisch« lobten. Im vorliegenden Beitrag wird Lurijas und Vygotskijs Kritik an der Psychoanalyse theoretisch aufgearbeitet. Abschließend wird ihr optimistisches ideologisches Argument gegen den Todestrieb mit den zeitgenössischen psychologischen Forschungsergebnissen von Lurija verglichen und die These aufgestellt, dass Freuds scheinbar konservative Theorie womöglich nicht so antithetisch zu revolutionären Zielen war, wie Lurija und Vygotskij annahmen. (shrink)

Anhand des Begriffspaars »Intuition« und »Konstruktion« wird diskutiert, mit welchen Begriffen von Wahrheit die Psychoanalyse operiert, und es wird dargelegt, dass der Psychoanalyse ein eigener Platz in der Geschichte der Wahrheit (d.h. dessen, was uns als Wahrheit gilt) zukommt. Den Raum für diese Erörterung des Wahrheitsbegriffs eröffnet die Spiegelung in einigen Äußerungen von Friedrich Nietzsche, der als einer der ersten Philosophen den Zusammenhang von Wahrheit und Repräsentation erkannt und kritisiert habe. Dies führt zu der These, dass in Freuds Rede vom (...) Psychischen eine im Empirisch-Biologischen verwurzelte Idee des psychischen Apparats mit einer transzendentalen Idee des repräsentationalen Raums interferiert. Illustriert durch eine klinische Erfahrung wird vorgeschlagen, den repräsentationalen Formen von Wahrheit eine nicht repräsentationale Wahrheit des »Jetzt« gegenüberzustellen, die erstere als Fiktionen und Abstraktionen erscheinen lässt. (shrink)

Die »Entstellung« wird als Grundbegriff der Freud’schen Psychoanalyse dargestellt, der eine doppelte, ja gegensätzliche Bedeutung hat: Sie erscheint dem Bewusstsein als Verunstaltung oder Verfälschung, ist aber zugleich die spezifische Erscheinungsweise des Unbewussten. Der Artikel zeichnet nach, welche Bedeutung Freud der Entstellung für die Traumdeutung beimisst. Anschließend wird dargelegt, dass die zentralen Begriffe der Psychoanalyse (das Unbewusste, die Übertragung, der Trieb, die Wiederholung) aus einer Bewegung der Entstellung hervorgehen. Schließlich werden die psychoanalytische Grundregel und die ihr zugeordneten Begriffe der »freien Assoziation« (...) bzw. »gleichschwebenden Aufmerksamkeit« als ein technisches Verfahren vorgestellt, das wesentlich auf die Entdeckung und Analyse »entstellter Objekte« (Laplanche & Pontalis) ausgerichtet ist. (shrink)

Background: The Multidimensional Inventory for Religious/Spiritual Well-Being was developed in order to address a religious/spiritual dimension as being an important part of psychological well-being. In the meantime, the instrument has been successfully applied in numerous studies. Subsequently, a short version, the MI-RSWB 12 was constructed, especially for the use in clinical assessment. Here it is intended to contribute to the further development of the MI-RSWB 12 by investigating its structural validity through structural equation modeling.Materials and Methods: A total sample of (...) 1,097 German-speaking adults from the normal population filled in the MI-RSWB 12 via an online-survey. In line with theoretical assumptions 5 different factor structure models for the MI-RSWB 12 were tested: a single-factor model, a model with four correlated RSWB dimensions, a single higher-order model with four lower order factors, a two higher-order model with four lower order factors, a bifactor model, which includes four specific RSWB dimensions.Results: The single-factor model provided the poorest model fit, with no indices falling within the acceptable range. The four-factor, two higher-order factors and the bifactor models showed overall acceptable fit indices. With regard to the Akaike information criterion, the four-factor model demonstrated superiority compared to both the two higher-order factor model and the bifactor model, which in turn showed did not differ from each other.Conclusion: Four different MI-RSWB 12 sub-scales should be calculated in future studies, while a general factor and two higher order factors are statistically valid as well. Further applications of the MI-RSWB 12, especially in the clinical patient groups, are encouraged. (shrink)

Ausgehend von einem kurzem Blick in die Geschichte des Einfühlungskonzepts betrachtet der Beitrag zunächst dessen begriffliche Entwicklung in der Psychoanalyse. Empathie, so die These, sei als moderne Konzeption von Einfühlung unter dem Einfluss der Nachbarwissenschaften zu einem verkörperlichten Zugang für ich-syntone Anteile im anderen geworden. Vorgeschlagen wird, Empathie um psychoanalytische Verstehenselemente zu erweitern, um auch einen Zugang zum Unbewussten, Verdrängten, dem Ich Fremden zu finden, und dazu zum klassischen Begriff der Einfühlung zurückzukehren. Unter Rückgriff auf Waldenfels’ Phänomenologie des Fremden und (...) das von der Kleinkindforschung herausgearbeitete affektiv-kognitive Gedächtnissystem wird Einfühlung als kreative Antwort auf ein pathisches Ereignis im unmittelbaren Kontakt zum anderen spezifiziert. Dabei kann auch zwischenkörperlich gewonnenes Verstehen nach der hier vertretenen Auffassung immer nur subjektiv sein und seine transformative Kraft vor allem im korrigierenden Dialog entfalten. (shrink)