Pascal Boyer – författare

A watershed book that masterfully integrates insights from evolutionary biology, genetics, psychology, economics, and more to explore the development and workings of human societies“There is no good reason why human societies should not be described and explained with the same precision and success as the rest of nature.” Thus argues evolutionary psychologist Pascal Boyer in this uniquely innovative book.Integrating recent insights from evolutionary biology, genetics, psychology, economics, and other fields, Boyer offers precise models of why humans engage in social behaviors such as forming families, tribes, and nations, or creating gender roles. In fascinating, thought-provoking passages, he explores questions such as, Why is there conflict between groups? Why do people believe low-value information such as rumors? Why are there religions? What is social justice? What explains morality? Boyer provides a new picture of cultural transmission that draws on the pragmatics of human communication, the constructive nature of memory in human brains, and human motivation for group formation and cooperation.

Many of our questions about religion, says renowned anthropologist Pascal Boyer, are no longer mysteries. We are beginning to know how to answer questions such as "Why do people have religion?" Using findings from anthropology, cognitive science, linguistics, and evolutionary biology, Religion Explained shows how this aspect of human consciousness is increasingly admissible to coherent, naturalistic explanation. This brilliant and controversial book gives readers the first scientific explanation for what religious feeling is really about, what it consists of, and where it comes from.

Why do people have religious ideas? And why thosereligious ideas? The main theme of Pascal Boyer's work is that important aspects of religious representations are constrained by universal properties of the human mind-brain. Experimental results from developmental psychology, he says, can explain why certain religious representations are more likely to be acquired, stored, and transmitted by human minds. Considering these universal constraints, Boyer proposes an exciting new answer to the question of why similar religious representations are found in so many different cultures. His work will be widely discussed by cultural anthropologists, psychologists, and students of religion, history, and philosophy.

Why do people have religious ideas? And why thosereligious ideas? The main theme of Pascal Boyer''s work is that important aspects of religious representations are constrained by universal properties of the human mind-brain. Experimental results from developmental psychology, he says, can explain why certain religious representations are more likely to be acquired, stored, and transmitted by human minds. Considering these universal constraints, Boyer proposes an exciting new answer to the question of why similar religious representations are found in so many different cultures. His work will be widely discussed by cultural anthropologists, psychologists, and students of religion, history, and philosophy.Why do people have religious ideas? And why thosereligious ideas? The main theme of Pascal Boyer''s work is that important aspects of religious representations are constrained by universal properties of the human mind-brain. Experimental results fro

Tradition is a central concept in the social sciences, but it is commonly treated as unproblematic. Dr Boyer insists that social anthropology requires a theory of tradition, its constitution and transmission. He treats tradition 'as a type of interaction which results in the repetition which results in the repetition of certain communicative events', and therefore as a form of social action. Tradition as Truth and Communication deals particularly with oral communication and focuses on the privileged role of licensed speakers and the ritual contexts in which certain aspects of tradition are characteristically transmitted. Drawing on cognitive psychology, Dr Boyer proposes a set of general hypotheses to be tested by ethnographic field research. He has opened up an important new field for investigation within social anthropology.

Tradition is a central concept in the social sciences, but it is commonly treated as unproblematic. Dr Boyer insists that social anthropology requires a theory of tradition, its constitution and transmission. He treats tradition 'as a type of interaction which results in the repetition which results in the repetition of certain communicative events', and therefore as a form of social action. Tradition as Truth and Communication deals particularly with oral communication and focuses on the privileged role of licensed speakers and the ritual contexts in which certain aspects of tradition are characteristically transmitted. Drawing on cognitive psychology, Dr Boyer proposes a set of general hypotheses to be tested by ethnographic field research. He has opened up an important new field for investigation within social anthropology.

How are religious ideas presented, acquired and transmitted? Confronted with religious practices, anthropologists have typically been content with sociological generalizations, informed by vague, intuitive models of cognitive processes. Yet the modern cognitive theories promise a fresh understanding of how religious ideas are learnt; and if the same cognitive processes can be shown to underlie all religious ideologies, then the comparative study of religions will be placed on a wholly new footing. The present book is a contribution to this ambitious programme. In closely focused essays, a group of anthropologists debate the particular nature of religious concepts and categories, and begin to specify the cognitive constraints on cultural acquisition and transmission.

This text introduces students, scholars, and interested educated readers to the issues of human memory broadly considered, encompassing both individual memory, collective remembering by societies, and the construction of history. The book is organised around several major questions: How do memories construct our past? How do we build shared collective memories? How does memory shape history? This volume presents a special perspective, emphasising the role of memory processes in the construction of self-identity, of shared cultural norms and concepts, and of historical awareness. Although the results are fairly new and the techniques suitably modern, the vision itself is of course related to the work of such precursors as Frederic Bartlett and Aleksandr Luria, who in very different ways represent the starting point of a serious psychology of human culture.

This text introduces students, scholars, and interested educated readers to the issues of human memory broadly considered, encompassing both individual memory, collective remembering by societies, and the construction of history. The book is organised around several major questions: How do memories construct our past? How do we build shared collective memories? How does memory shape history? This volume presents a special perspective, emphasising the role of memory processes in the construction of self-identity, of shared cultural norms and concepts, and of historical awareness. Although the results are fairly new and the techniques suitably modern, the vision itself is of course related to the work of such precursors as Frederic Bartlett and Aleksandr Luria, who in very different ways represent the starting point of a serious psychology of human culture.

Why are there religious beliefs in all cultures? Do they have features in common and why does religion persist in the face of science? Pascal Boyer shows how experimental findings in cognitive science, evolutionary biology and cultural anthropology are now providing precise answers to these general questions, and providing, for the first time, real answers to the question: Why do we believe?

Pascal Boyer argues that religion is largely an illusion. The anthropologist traces religion's cognitive and evolutionary aspects. By "religion" he means a kind of existential and cognitive "package" that includes views about supernatural agency (gods), notions of morality, particular rituals and sometimes particular experiences, as well as membership in a particular community of believers. The package, however, does not really exist as such. Notions of supernatural agents, of morality, of ethnic identity, or ritual requirements and other experience, all appear in human minds independently. This implies that there is no such thing as a conflict between science and religion. Boyer takes the reader onto a journey through science and the dissolution of religion.