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  1. The Cognitive Naturalness of Witchcraft Beliefs: An Exploration of the Existing Literature.Nora Parren - 2017 - Journal of Cognition and Culture 17 (5):396-418.
    Cross-culturally, misfortune is often attributed to witchcraft despite the high human and social costs of these beliefs. The evolved cognitive features that are often used to explain religion more broadly, in combination with threat perception and coalitional psychology, may help explain why these particular supernatural beliefs are so prevalent. Witches are minimally counter intuitive, agentic, and build upon intuitive understandings of ritual efficacy. Witchcraft beliefs may gain traction in threatening contexts and because they are threatening themselves, while simultaneously activating coalitional (...)
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  • Isolating the individual: Theology, the evolution of religion, and the problem of abstract individualism.Léon Turner - 2020 - Zygon 55 (1):207-228.
    Debates about the theological implications of recent research in the cognitive and evolutionary study of religion have tended to focus on the question of theism. The question of whether there is any disagreement about the conceptualization of the individual human being has been largely overlooked. In this article, I argue that evolutionary and cognitive accounts of religion typically depend upon a view of cognition that conceptually isolates the mind from its particular social and physical environmental contexts. By embracing this view (...)
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  • Seeking the Supernatural: The Interactive Religious Experience Model.Neil Van Leeuwen & Michiel van Elk - 2019 - Religion, Brain and Behavior 9 (3):221-275.
    [OPEN ACCESS TARGET ARTICLE WITH COMMENTARIES AND RESPONSE] We develop a new model of how human agency-detection capacities and other socio-cognitive biases are involved in forming religious beliefs. Crucially, we distinguish general religious beliefs (such as *God exists*) from personal religious beliefs that directly refer to the agent holding the belief or to her peripersonal time and space (such as *God appeared to _me_ last night*). On our model, people acquire general religious beliefs mostly from their surrounding culture; however, people (...)
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  • HIDD’n HADD in Intelligent Design.Andrew Ross Atkinson - 2020 - Journal of Cognition and Culture 20 (3-4):304-316.
    The idea that religious belief is ‘almost inevitable’ is so forcefully argued by Justin Barrett that it can warrant justifiable concern – especially since he claims atheism is an unnatural handicap. In this article, I argue that religious belief in Homo sapiens isn’t inevitable – and that Barrett does agree when pushed. I describe the role played by a Hyperactive Agency Detection Device in the generation of belief in God as necessary but insufficient in explaining religious culture – I distance (...)
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  • Cognitive biases explain religious belief, paranormal belief, and belief in life’s purpose.Aiyana K. Willard & Ara Norenzayan - 2013 - Cognition 129 (2):379-391.
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  • Order, Order Everywhere, and Only an Agent to Think: The Cognitive Compulsion to Infer Intentional Agents.Frank C. Keil & George E. Newman - 2015 - Mind and Language 30 (2):117-139.
    Several studies demonstrate that an intuitive link between agents and order emerges within the first year of life. This appreciation seems importantly related to similar forms of inference, such as the Argument from Design. We suggest, however, that infants and young children may be more accurate in their tendencies to infer agents from order than older children and adults, who often infer intentional agents when there are none. Thus, the earliest inferences about intentional agents based on order may be quite (...)
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  • Effects of expectations and sensory unreliability on voice detection – A preregistered study.Piotr Szymanek, Marek Homan, Michiel van Elk & Mateusz Hohol - 2024 - Consciousness and Cognition 123 (C):103718.
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