Jesper Sørensen - Böcker

Magic is a universal phenomenon. Everywhere we look people perform ritual actions in which desirable qualities are transferred by means of physical contact and objects or persons are manipulated by things of their likeness. In this book Sørensen embraces a cognitive perspective in order to investigate this long-established but controversial topic. Following a critique of the traditional approaches to magic, and basing his claims on classical ethnographic cases, the author explains magic's universality by examining a number of recurrent cognitive processes underlying its different manifestations. He focuses on how power is infused into the ritual practice; how representations of contagion and similarity can be used to connect otherwise distinct objects in order to manipulate one by the other; and how the performance of ritual prompts representations of magical actions as effective. Bringing these features together, the author proposes a cognitive theory of how people can represent magical rituals as purposeful actions and how ritual actions are integrated into more complex representations of events. This explanation, in turn, yields new insights into the constitutive role of magic in the formation of institutionalised religious ritual.

Magic is a universal phenomenon. Everywhere we look people perform ritual actions in which desirable qualities are transferred by means of physical contact and objects or persons are manipulated by things of their likeness. In this book Sørensen embraces a cognitive perspective in order to investigate this long-established but controversial topic. Following a critique of the traditional approaches to magic, and basing his claims on classical ethnographic cases, the author explains magic's universality by examining a number of recurrent cognitive processes underlying its different manifestations. He focuses on how power is infused into the ritual practice; how representations of contagion and similarity can be used to connect otherwise distinct objects in order to manipulate one by the other; and how the performance of ritual prompts representations of magical actions as effective. Bringing these features together, the author proposes a cognitive theory of how people can represent magical rituals as purposeful actions and how ritual actions are integrated into more complex representations of events. This explanation, in turn, yields new insights into the constitutive role of magic in the formation of institutionalised religious ritual.

How do historians understand the minds, motivations, intentions of historical agents? What might evolutionary and cognitive theorizing contribute to this work? What is the relation between natural and cultural history? Historians have been intrigued by such questions ever since publication in 1859 of Darwin's The Origin of Species, itself the historicization of biology. This interest reemerged in the latter part of the twentieth century among a number of biologists, philosophers and historians, reinforced by the new interdisciplinary finding of cognitive scientists about the universal capacities of and constraints upon human minds. The studies in this volume, primarily by historians of religion, continue this discussion by focusing on historical examples of ancient religions as well as on the theoretical promises and problems relevant to that study.

How do historians understand the minds, motivations, intentions of historical agents? What might evolutionary and cognitive theorizing contribute to this work? What is the relation between natural and cultural history? Historians have been intrigued by such questions ever since publication in 1859 of Darwin's The Origin of Species, itself the historicization of biology. This interest reemerged in the latter part of the twentieth century among a number of biologists, philosophers and historians, reinforced by the new interdisciplinary finding of cognitive scientists about the universal capacities of and constraints upon human minds. The studies in this volume, primarily by historians of religion, continue this discussion by focusing on historical examples of ancient religions as well as on the theoretical promises and problems relevant to that study.

The readers will gain a deep understanding of the fraud investment process, get the building blocks to build their own framework, and develop essential tools with the end goal of executing a profitable investment strategy based on corporate fraud knowledge.

Why do humans congregate in groups defined by distinct cultural styles? This book seeks to answer this question through a simple yet ambitious hypothesis. It explains the emergence and persistence of social groups as dependent upon the existence of cultural immune systems that regulate both internal and external flows of information. Based on a model of the human mind as a host of cognitive systems aimed to predict the world through probabilistic models, Sørensen argues that as humans congregate in groups, we gradually align these models forming distinct social and cognitive niches. This not only enhances our ability to predict the mind and behavior of others thereby easing in-group coordination; as shared cultural models stabilize internal cognitive processing, we become self-predictive thereby paving the way for the emergence of a more stable sense of self. Further, prompted by our predictive minds, cultural models form more coherent cultural systems that regulate which new ideas are accepted and which are rejected. Identifying particular cultural immune systems, notably ritual, law, and education, Sørensen argues that these actively align participants with the predominant cultural style of a social group, and regulate interaction at different levels of social complexity.