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  1. Shamanism as the Original Neurotheology.Michael Winkelman - 2004 - Zygon 39 (1):193-217.
    Neurotheological approaches provide an important bridge between scientific and religious perspectives. These approaches have, however, generally neglected the implications of a primordial form of spiritual healing—shamanism. Cross‐cultural studies establish the universality of shamanic practices in hunter‐gatherer societies around the world and across time. These universal principles of shamanism reflect underlying neurological processes and provide a basis for an evolutionary theology. The shamanic paradigm involves basic brain processes, neurognostic structures, and innate brain modules. This approach reveals that universals of shamanism such (...)
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  • Religion, the social brain and the mystical stance.Rim Dunbar - 2020 - Archive for the Psychology of Religion 42 (1):46-62.
    This article explores the implications of the social brain and the endorphin-based bonding mechanism that underpins it for the evolution of religion. I argue that religion evolved as one of the behavioural mechanisms designed to facilitate community bonding when humans first evolved the larger social groups of ~150 that now characterise our species. This is not a matter of facilitating cooperation, but of engineering social cohesion – a very different problem. Analysis of the size of C19th utopian communities suggests that (...)
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  • The cultural evolution of shamanism.Manvir Singh - 2018 - Behavioral and Brain Sciences 41:e66.
    Shamans, including medicine men, mediums, and the prophets of religious movements, recur across human societies. Shamanism also existed among nearly all documented hunter-gatherers, likely characterized the religious lives of many ancestral humans, and is often proposed by anthropologists to be the “first profession,” representing the first institutionalized division of labor beyond age and sex. In this article, I propose a cultural evolutionary theory to explain why shamanism consistently develops and, in particular, (1) why shamanic traditions exhibit recurrent features around the (...)
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  • Emotional bonds: Bridging the gap between evolutionary and humanistic accounts of religious belief.Léon Turner - 2020 - Archive for the Psychology of Religion 42 (1):6-28.
    Recent years have seen a growing willingness in the evolutionary cognitive science of religion (ECSR) to embrace an inclusive, theoretically pluralistic approach and the emergence of a broad consensus around some key themes that collectively constitute a central theoretical core of the field. Nevertheless, ECSR still raises serious problems for some in the humanities. In exploring the reasons for the perception of conflict between humanistic and cognitive evolutionary approaches to religion, I suggest that both ECSR’s default account of the origins (...)
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  • Synchronous rituals and social bonding: Revitalizing conceptions of individual personhood in the evolution of religion.Léon Turner - 2021 - Zygon 56 (4):898-921.
    Zygon®, Volume 56, Issue 4, Page 898-921, December 2021.
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