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)

Within the scientific study of spirituality there are substantial ambiguities and uncertainties about relevant concepts, terms, evidences, methods, and relationships. Different disciplinary approaches reveal or emphasize different aspects of spirituality, such as outcomes, behaviors, skills, ambitions, and beliefs. I argue that these aspects interdepend in a way that constitutes a “systems model of spirituality.” This model enables a more holistic understanding of the nature of spirituality, and suggests a new definition that disambiguates spirituality from related concepts such as religion, cultural (...) sophistication, and prosocial behavior in animals. It also exposes important open questions about the nature of spirituality. To support the emerging scientific approach to the study of spirituality, I propose the development of a “philosophy of spirituality” that can clarify the conceptual terrain, identify important research directions, and facilitate a comprehensive and interdisciplinary investigation into the nature, validity, and implications of spirituality's conceptual and practical entailments. (shrink)

Cognitive science and hathayoga both make emphatic claims about the relationship between the body and the mind. To examine this complementary relationship I draw upon the five main approaches currently being used by cognitive science and then consider their implications within the context of three specific points of contact with hathayoga theory: the rejection of dualism, the nature of consciousness, and the role of the nervous and circulatory systems in religious experience. This type of comparative analysis can provide additional information (...) about the nature of consciousness and the potential practices that heighten our awareness or knowledge of it. Consequently, cognitive science offers a new and provocative way to dialogue with Indian yoga traditions in terms of the methods and theories of modernity. (shrink)

Life is a constant search for meaning, and reflective minds need to find deeper and more comprehensive meaning than that normally proffered by the orthodox teaching of any creedal religion. When this book was initially published in 1964, religion had begun to recognize the importance of psychology and psychology had considered a spiritual principle in man. Miss Isherwood’s purpose in writing this book is to relate science and religion more closely. Her theme is that the evolution of consciousness from protozoa (...) provides a link which not only gives grounds for faith in life and an inspiration for carrying development forward, but which reveals that, as we continuously work at deepening our insight into the realms of spirit, the life process appears to us as steadily more meaningful. Her engaging writing style makes this a fascinating glimpse at a philosophy of religion starting to engage with science. (shrink)

Debunking arguments are an important species of undermining argument, in which facts about the origins of a judgement are used to explain away that judgement. There is a long history of debunking arguments in the domains of moral judgement and religious belief, from the early Christian fathers to Sigmund Freud and beyond. Debunking arguments work by offering a truth-mooting genealogy of the judgement in question, where the truth of the judgement doesn’t play a role in generating the judgement, nor does (...) the genealogy probabilify the judgement. Since debunking arguments work against judgements, we can only use them in the domains of morality and religion if we assume cognitivism for those domains. There may be, however, analogous dialectic moves if we instead assume non-cognitivism. (shrink)

John Caiazza's essay raises important controversial issues regarding the contemporary debates between science and religion. His arguments are largely presented in a dichotomous and rather adversarial mode with which I strongly disagree. Unable to present a detailed counterargument in this brief reflection, I ask, What is being spoken about, and who is speaking? What is meant by science and religion here? Neither term can be taken as a unified, essentialist category; both comprise many historical layers, possess numerous internal complexities, and (...) invite a diversity of interpretations. I refer to the science of China, India, and the ancient Near East, all of which have fed into modern science, so that the sciences cannot be restricted to those of the modern West. Nor can religion be limited to the religious beliefs and practices of Western Christianity. I discuss the position/location/context of the author‐ Caiazza's as well as my own‐ after introducing Hans‐Georg Gadamer's idea of the “fusion of horizons,” which provides a rich vein for enhancing the debate between science and religion. To expand the respective horizons of their dialogue it will be important to move away from an adversarial, exclusionary spirit to a more collaborative and communicative framework that allows for the development of new ideals, new questions, new ways of knowing, and an ethical and socially responsible stance more centered on human needs and concerns. We may have to build an altogether new Athens and Jerusalem for this. (shrink)

The self is a common yet unclear theme in addiction studies. William James's model of self provides a framework to explore the experience of self. His model details the subjective and objective constituents, the sense of self‐continuity through time, and the ephemeral and plural nature of the changing self. This exploration yields insights into the self that can be usefully applied to subjective experiences with psychoactive drugs of addiction. Results of this application add depth to the common understanding of self (...) in addiction, acknowledge the importance of feelings and choice in the sense of self created in addiction experiences, and affirm the values salient to these interior experiences in addiction. These results suggest meaning derived from those values, and provide important background knowledge for the nurse interacting with these clients. (shrink)

Nineteenth-century Harvard faculty and students looked to philosophical ideas about the proper and effective study of nature as the model of rationality to which their religion must conform. As these ideas changed, notions of rationality changed and so did Harvard religion.

This paper examines and contrasts two closely related evolutionary explanations in human behaviour: signalling theory, and the theory of Credibility Enhancing Displays. Both have been proposed to explain costly, dangerous, or otherwise ‘extravagant’ social behaviours, especially in the context of religious belief and practice, and each have spawned significant lines of empirical research. However, the relationship between these two theoretical frameworks is unclear, and research which engages both of them is largely absent. In this paper we seek to address this (...) gap at the theoretical level, examining the core differences between the two approaches and prospects and conditions for future empirical testing. We clarify the dynamical and mechanistic bases of signalling and CREDs as explanatory models and contrast the previous uses to which they have been put in the human sciences. Because of idiosyncrasies regarding those uses, several commonly supposed differences and comparative advantages are actually misleading and not in fact generalisable. We also show that signalling and CREDs theories as explanatory models are not interchangeable, because of deep structural differences. As we illustrate, the proposed causal networks of each theory are distinct, with important differences in the endogeneity of various phenomena within each model and their explanatory targets. As a result, they can be seen as complementary rather than in competition. We conclude by surveying the current state of the literature and identifying the differential predictions which could underpin more comprehensive empirical comparison in future research. (shrink)

Stigmata, wounds resembling those of Christ, have been reported since the 13th century. The wounds typically appear in association with visions following prolonged fasting. This paper argues that self-starvation holds the key to understanding this unique event. Stigmata may result from self-mutilation occurring during dissociation, phenomena precipitated in part by dietary constriction. Psychophysiological mechanisms produced by natural selection adjust the salience of risk in light of current resource abundance. As a result, artificial dietary constriction results in indifference to harm. A (...) variety of data links dramatic dietary constriction, reduced serotonergic functioning, altered states of consciousness, and self-injurious behavior. Catholic representations of Christ's crucifixion provide a cultural context that both motivates and lends meaning to the experiences of individuals whose predispositions and life histories increase the likelihood of dietary constriction, dissociation, and self-mutilation. Examining this case raises interesting questions about both the evolutionary and the cultural grounds for defining individual psychopathology. (shrink)

The purpose of this study is to identify the essence and features of the cosmic nature of religious feelings, their various meanings, which are unfolded in the system of the “Person-Absolute” relationship. The author reveals the essence of cosmic religious feeling as the experience of unity, the harmony of a person with nature, with the Universe, in which the experience of beauty, sacred, moral, and intellectual are combined. In the trinity of religious feelings — immediate experience, manifestation, and comprehension — (...) certain spiritual existential meanings are fixed, which reflect the unity of the human and the Divine, the finite and the infinite. The author compares such phenomena as “cosmic religious feeling,” “transpersonal experiences,” and “peak experiences” and describes their similarities and differences. Religious feeling is immanently inherent in life-meaning orientation, which is associated with the experience of infinity, immortality, and that is due to socio-cultural realities. Religious feeling “expresses” the desire to go beyond the finite, to establish itself in the infinite, and thereby contribute to the integrity of the personality. It should be noted that these experiences are of great importance for the person, differing in generalization, originality, and relate mainly to the emotional states. The author concludes that the infinity is inherent in religious feelings, which leads to the presentation of them as a cosmic religious feeling that combines religious, intellectual, and aesthetic features resulting in the formation of cosmic consciousness as a certain worldview strategy. (shrink)