Fraser Watts – författare

The cognitive science of religion is an inherently heterogeneous subject, incorporating theory and data from anthropology, psychology, sociology, evolutionary biology, and philosophy of mind amongst other subjects. One increasingly influential area of research in this field is concerned specifically with exploring the relationship between the evolution of the human mind, the evolution of culture in general, and the origins and subsequent development of religion. This research has exerted a strong influence on many areas of religious studies over the last twenty years, but, for some, the so-called 'evolutionary cognitive science of religion' remains a deeply problematic enterprise. This book's primary aim is to engage critically and constructively with this complex and diverse body of research from a wide range of perspectives. To these ends, the book brings together authors from a variety of relevant disciplines, in the thorough exploration of many of the key debates in the field. These include, for example: can certain aspects of religion be considered adaptive, or are they evolutionary by-products? Is the evolutionary cognitive science of religion compatible with theism? Is the evolutionary cognitive approach compatible with other, more traditional approaches to the study of religion? To what extent is religion shaped by cultural evolutionary processes? Is the evolutionary account of the mind that underpins the evolutionary cognitive approach the best or only available account? Written in accessible language, with an introductory chapter by Ilkka Pyssiäinen, a leading scholar in the field, this book is a valuable resource for specialists, undergraduate and graduate students, and newcomers to the evolutionary cognitive science of religion.

This introduction to psychology has been devised for those training for and working in the clergy. Ideal both as a professional handbook and a textbook, it covers social, developmental, educational, occupational and counselling psychology, as well as the psychology of religion. It carefully considers the processes of personal change and growth central to religion.

This introduction to psychology has been devised for those training for and working in the clergy. Ideal both as a professional handbook and a textbook, it covers social, developmental, educational, occupational and counselling psychology, as well as the psychology of religion. It carefully considers the processes of personal change and growth central to religion.

The book seeks to describe the psychological processes that are involved in arriving at religious knowledge. The view that direct knowledge is impossible in the religious domain, only 'faith' possible, is rejected. It is argued that the ways in which people come to know other things, in particular how people arrive at personal insights, is close at many points to how they arrive at religious insights. The psychological processes involved in religious knowing are described in the terminology of contemporary cognitive psychology.

There has recently been much interest in the relationship between science and religion, and how they combine to give us a 'binocular' perspective on things. One important phenomenon which has been neglected in recent work is the concept of spiritual healing. This edited collection explores a variety of approaches to spiritual healing from different religious points of view, identifying both what it is and how it works. The authors also explore the biological and psychological processes, open to scientific enquiry, through which healing may be mediated. As such, this book indicates the central proposition that religious and scientific perspectives answer different questions about healing, and there is not necessarily any conflict between them.

The last 20 years have seen the development of a growing body of psychological literature on the long-neglected subject of forgiveness. Forgiveness has been widely regarded as a purely religious construct, and its associations with a 'neurotic; Christianity perhaps led to its exile from the consulting room. However, recently it has been advocated in many different secular contexts as offering an appropriate and healthy means of release from the wrongdoing on social, interpersonal and individual levels. 'Forgiveness in Context' represents a comprehensive volume dealing with a whole range of contextual issues in which forgiveness may be embedded, and continues to address the idealism which has sometimes influenced discussions on the subject. The book continually engages the reader on both psychological and theological levels in a sustained dialogue that has not permeated any of the books already available on forgiveness to the extent we propose here. Although some of the chapters have a more psychological 'flavour', whilst others are theological in tone, it is central to the ethos of this book that it should weave psychology and theology together throughout all chapters.

Many people are now interested in the relationship between religion and science, but links between Christian belief and psychology have been relatively neglected. This book opens up the dialogue between Christian theology and modern scientific psychology, approaching the dialogue in both directions. Current scientific topics like consciousness and artificial intelligence are examined from a religious perspective. Christian themes such as God's purposes and activity in the world are then examined in the light of psychology. This accessible study on psychology and Christian belief offers students and general readers alike important insights into new areas of the 'science and religion' debate. Fraser Watts is Starbridge Lecturer in Theology and Natural Science at the University of Cambridge, UK, and author of many books including Christians and Bioethics (SPCK); Science Meets Faith (SPCK), Psychology for Christian Ministry (Routledge), and The Psychology of Religious Knowing (CUP).

In Metaphysics as Christology, Jonael Schickler presents a major contribution to both philosophy and theology. First he examines the key philosophical problems with which Kant and Hegel grappled, and finds in the work of Rudolf Steiner the essence of a solution to them; he claims that Steiner returned to Hegel's philosophical problems but was better able to solve them. Schickler uses these philosophical debates about knowledge and truth to understand the significance of Christ. Building on the work of Hegel, Schickler argues that Christ has made possible the developments in human consciousness that restore humanity's relationship to the surrounding world. This is a bold and rigorous work that opens up new directions in both philosophy and theology. Fraser Watts contributes the Foreword and George Pattison an extensive Preface.

Behavioural and Mental Health Research, 2nd Edition is a thoroughly revised, updated, and expanded version of the invaluable guide to research skills for psychologists, psychiatrists, nurses, social workers, and graduates training in those disciplines. It provides a series of practical guidelines for starting and carrying through any research project: from selecting the most appropriate approach, using computers, and analysing data to applying for funding, writing reports, and even how to enjoy your research! This second edition also includes chapters on methods of assessment, studying people in their social settings, and service evaluation and audit methods. By considering a wide spectrum of different research methods the book gives the reader an insight into the assumptions underlying research. Quantitative methods using group design are described without assuming an advanced level of statistical knowledge. Qualitative, language-based methods and single case studies are explored as possible alternatives.

Religion and artificial intelligence are now deeply enmeshed in humanity's collective imagination, narratives, institutions, and aspirations. Their growing entanglement also runs counter to several dominant narratives that engage with long-standing historical discussions regarding the relationship between the 'sacred" and the 'secular' - technology and science. This Cambridge Companion explores the fields of Religion and AI comprehensively and provides an authoritative guide to their symbiotic relationship. It examines established topics, such as transhumanism, together with new and emerging fields, notably, computer simulations of religion. Specific chapters are devoted to Judaism, Christianity, Islam, Hinduism, and Buddhism, while others demonstrate that entanglements between religion and AI are not always encapsulated through such a paradigm. Collectively, the volume addresses issues that AI raises for religions, and contributions that AI has made to religious studies, especially the conceptual and philosophical issues inherent in the concept of an intelligent machine, and social-cultural work on attitudes to AI and its impact on contemporary life. The diverse perspectives in this Companion demonstrate how all religions are now interacting with artificial intelligence.

In Metaphysics as Christology, Jonael Schickler presents a major contribution to both philosophy and theology. First he examines the key philosophical problems with which Kant and Hegel grappled, and finds in the work of Rudolf Steiner the essence of a solution to them; he claims that Steiner returned to Hegel's philosophical problems but was better able to solve them. Schickler uses these philosophical debates about knowledge and truth to understand the significance of Christ. Building on the work of Hegel, Schickler argues that Christ has made possible the developments in human consciousness that restore humanity's relationship to the surrounding world. This is a bold and rigorous work that opens up new directions in both philosophy and theology. Fraser Watts contributes the Foreword and George Pattison an extensive Preface.

The topic of intelligence involves questions that cut deep into ultimate concerns and human identity, and the study of intelligence is an ideal ground for dialogue between science and religion. This volume investigates the notion of spiritual intelligence from a variety of perspectives, bringing together contributions from theology, computer science, linguistics, psychology, biology, and cognitive science. It defines spiritual intelligence as “processing things differently, not processing different things” and aims to describe it in naturalistic terms. Spiritual intelligence is not regarded as a separate mental module or a magical ability to interact with the supernatural but rather as a specific, more spiritual way of engagement with reality, which has observable cognitive, phenomenal, and linguistic characteristics. The book is valuable reading for those working at the interface between science and spirituality.

The topic of intelligence involves questions that cut deep into ultimate concerns and human identity, and the study of intelligence is an ideal ground for dialogue between science and religion. This volume investigates the notion of spiritual intelligence from a variety of perspectives, bringing together contributions from theology, computer science, linguistics, psychology, biology, and cognitive science. It defines spiritual intelligence as “processing things differently, not processing different things” and aims to describe it in naturalistic terms. Spiritual intelligence is not regarded as a separate mental module or a magical ability to interact with the supernatural but rather as a specific, more spiritual way of engagement with reality, which has observable cognitive, phenomenal, and linguistic characteristics. The book is valuable reading for those working at the interface between science and spirituality.

Psychology, Religion, and Spirituality provides readers with a critical overview of what psychology tells us about religion and spirituality. It is concise without being simplistic, and the first such broad overview to be published for some years. Fraser Watts recognizes that 'religion' is complex and multi-faceted, taking different forms in different people and contexts. The book presents a broad view of psychology; whatever kind of psychology you are interested in, you will find it covered here, from biological to social, and from experimental to psychoanalytic. It focuses particularly on the varied concepts that psychologists have employed to make sense of religion and subjects them to critical examination. The book is also concerned with practical applications, helping those engaged in religious ministry. It will be of interest to undergraduates and general readers, as well as specialists in religious studies, psychology, and philosophy of religion.

Psychology, Religion, and Spirituality provides readers with a critical overview of what psychology tells us about religion and spirituality. It is concise without being simplistic, and the first such broad overview to be published for some years. Fraser Watts recognizes that 'religion' is complex and multi-faceted, taking different forms in different people and contexts. The book presents a broad view of psychology; whatever kind of psychology you are interested in, you will find it covered here, from biological to social, and from experimental to psychoanalytic. It focuses particularly on the varied concepts that psychologists have employed to make sense of religion and subjects them to critical examination. The book is also concerned with practical applications, helping those engaged in religious ministry. It will be of interest to undergraduates and general readers, as well as specialists in religious studies, psychology, and philosophy of religion.

Many people are now interested in the relationship between religion and science, but links between Christian belief and psychology have been relatively neglected. This book opens up the dialogue between Christian theology and modern scientific psychology, approaching the dialogue in both directions. Current scientific topics like consciousness and artificial intelligence are examined from a religious perspective. Christian themes such as God's purposes and activity in the world are then examined in the light of psychology. This accessible study on psychology and Christian belief offers students and general readers alike important insights into new areas of the 'science and religion' debate. Fraser Watts is Starbridge Lecturer in Theology and Natural Science at the University of Cambridge, UK, and author of many books including Christians and Bioethics (SPCK); Science Meets Faith (SPCK), Psychology for Christian Ministry (Routledge), and The Psychology of Religious Knowing (CUP).

Published in 1999. How can we reconcile assumptions about the lawfulness of the universe with provision for chance events? Do the ‘laws of nature’ indicate what absolutely must happen, or just what is most likely to happen? These are important questions for both science and theology, and are explored here in the first in-depth coverage of an important but neglected topic. Including perspectives from prestigious contributions, and published with the backing of the International Society for Science and Religion (ISSR), Creation: Law and Probability employs the disciplines of history and philosophy, as well as cosmology, evolutionary biology, and neuroscience in a fascinating dialogue of faith traditions.

Published in 1999. How can we reconcile assumptions about the lawfulness of the universe with provision for chance events? Do the ‘laws of nature’ indicate what absolutely must happen, or just what is most likely to happen? These are important questions for both science and theology, and are explored here in the first in-depth coverage of an important but neglected topic. Including perspectives from prestigious contributions, and published with the backing of the International Society for Science and Religion (ISSR), Creation: Law and Probability employs the disciplines of history and philosophy, as well as cosmology, evolutionary biology, and neuroscience in a fascinating dialogue of faith traditions.

This title was first published in 2002: Many people are now interested in the relationship between religion and science, but links between Christian belief and psychology have been relatively neglected. This book opens up the dialogue between Christian theology and modern scientific psychology, approaching the dialogue in both directions. Current scientific topics like consciousness and artificial intelligence are examined from a religious perspective. Christian themes such as God's purposes and activity in the world are then examined in the light of psychology. This accessible study on psychology and Christian belief offers students and general readers alike important insights into new areas of the "science and religion" debate.

Religion and artificial intelligence are now deeply enmeshed in humanity's collective imagination, narratives, institutions, and aspirations. Their growing entanglement also runs counter to several dominant narratives that engage with long-standing historical discussions regarding the relationship between the 'sacred” and the 'secular' - technology and science. This Cambridge Companion explores the fields of Religion and AI comprehensively and provides an authoritative guide to their symbiotic relationship. It examines established topics, such as transhumanism, together with new and emerging fields, notably, computer simulations of religion. Specific chapters are devoted to Judaism, Christianity, Islam, Hinduism, and Buddhism, while others demonstrate that entanglements between religion and AI are not always encapsulated through such a paradigm. Collectively, the volume addresses issues that AI raises for religions, and contributions that AI has made to religious studies, especially the conceptual and philosophical issues inherent in the concept of an intelligent machine, and social-cultural work on attitudes to AI and its impact on contemporary life. The diverse perspectives in this Companion demonstrate how all religions are now interacting with artificial intelligence.

This book presents a celebration, survey and critique of the theological work of arguably the most important and most widely-read contributor to the modern dialogue between science and theology: John Polkinghorne. Including a major survey by Polkinghorne himself of his life's work in theology, this book draws together contributors from among the most important voices in the science-theology dialogue today to focus on key aspects of Polkinghorne's work, with Polkinghorne providing responses. Anybody exploring contemporary aspects of the science-religion debate will find this book invaluable.

This book presents a celebration, survey and critique of the theological work of arguably the most important and most widely-read contributor to the modern dialogue between science and theology: John Polkinghorne. Including a major survey by Polkinghorne himself of his life's work in theology, this book draws together contributors from among the most important voices in the science-theology dialogue today to focus on key aspects of Polkinghorne's work, with Polkinghorne providing responses. Anybody exploring contemporary aspects of the science-religion debate will find this book invaluable.

This book examines the role of religious and spiritual experiences in people’s understanding of their environment. The contributors consider how understandings and experiences of religious and place connections are motivated by the need to seek and maintain contact with perceptual objects, so as to form meaningful relationship experiences. The volume is one of the first scholarly attempts to discuss the psychological links between place and religious experiences.The chapters within provide insights for understanding how people’s experiences with geographical places and the sacred serve as agencies for meaning-making, pro-social behaviour, and psychological adjustment in everyday life.

This book examines the role of religious and spiritual experiences in people’s understanding of their environment. The contributors consider how understandings and experiences of religious and place connections are motivated by the need to seek and maintain contact with perceptual objects, so as to form meaningful relationship experiences. The volume is one of the first scholarly attempts to discuss the psychological links between place and religious experiences.The chapters within provide insights for understanding how people’s experiences with geographical places and the sacred serve as agencies for meaning-making, pro-social behaviour, and psychological adjustment in everyday life.

"Rethinking Biology offers many useful perspectives on a range of topics: why neuroscience and brain imaging threaten to create a reductive view of self and behaviour every bit as misleading as the genetic one, why adaptationism needs taming in evolutionary narratives …"Public Understanding of ScienceBiologists always need to grapple with integrating two explanatory approaches. On the one hand, there is necessarily an effort to drill down to the lowest possible level to explain what is happening in whatever is being studied. That involves looking at how higher-level processes arise from lower level ones. On the other hand, there is a need to consider how the broader context influences bottom-up processes; that involves looking at how the whole influences the parts. Neither approach is satisfactory on its own. There is always a need to integrate the consideration of how parts influence wholes with how wholes influence parts.This book arises from a concern that in the public dissemination of biology the need to integrate these different perspectives is not coming across well. In popularisations, simplistic micro explanations always seem to arouse most interest and to capture the headlines. That risks distorting and simplifying the complexity of biological processes, and can mislead people. In this book we are urging a concerted attempt to come to grips with the interactive complexity of biology, and to find ways of conveying it to the public accessibly and effectively.We are particularly concerned with how biology is communicated to the public. Too often, what comes over to the public is a crude, out-of-date, simplistic, mono-causal, reductionist biology. Why so? Why is biology so misrepresented? Who is responsible? It is partly the media, of course, but we suggest that biologists themselves are often partly responsible. When it comes to communication with the public, they tend to over-simplify in a way that distorts.Related Link(s)