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I recently read the following thought-provoking media release: "A three-year international research project, directed by two academics at the University of Oxford, finds that humans have natural tendencies to believe in gods and an afterlife. The £1.9 million project involved 57 researchers who conducted over 40 separate studies in 20 countries representing a diverse range of cultures. The studies (both analytical and empirical) conclude that humans are predisposed to believe in gods and an afterlife, and that both theology and atheism are reasoned responses to what is a basic impulse of the human mind. The researchers point out that the project was not setting out to prove the existence of god or otherwise, but sought to find out whether concepts such as gods and an afterlife appear to be entirely taught or basic expressions of human nature. ‘The Cognition, Religion and Theology Project’ led by Dr Justin Barrett, from the Centre for Anthropology and Mind at Oxford University, drew on research from a range of disciplines, including anthropology, psychology, philosophy, and theology. They directed an international body of researchers conducting studies in 20 different countries that represented both traditionally religious and atheist societies."  The findings are due to be published in two separate books by psychologist Dr Barrett in Cognitive Science, Religion and Theology and Born Believers: The Science of Childhood Religion. Dr. Barrett's book is the eighth title published in the Templeton Science and Religion Series, in which scientists from a wide range of fields distill their experience and knowledge into brief tours of their respective specialties. The entire series can be found on the Templeton site and purchased on Amazon. So what exactly is cognitive science and how does it apply to religion? I found this description on the Amazon page for the book cited above: "Cognitive science is the interdisciplinary study of minds and mental activity, and as such, it addresses a fundamental feature of what it is to be human. Further, in so far as religious traditions concern ideas and beliefs about the nature of humans, the nature of the world, and the nature of the divine, cognitive science can contribute both directly and indirectly to these theological concerns. Barrett shows how direct contributions come from the growing area called cognitive science of religion (CSR), which investigates how human cognitive systems inform and constrain religious thought, experience, and expression. CSR attempts to provide answers to questions such as: Why it is that humans tend to be religious? And why are certain ideas (e.g. the possibility of an afterlife) so cross-culturally recurrent?"
Some findings of the Cognition, Religion and Theology Project:
I found the second series of experiments that demonstrate that people are natural 'dualist," most interesting. This dualistic world view, according to the research, makes it easier for us to conceive of the separation of the mind and the body, which lies at the heart of all religions and the belief in a higher power. That does, however, put us at odds with mainstream scientific thought on the mind/body connection. I recently watched Unbelievers, a documentary featuring Richard Dawkins and Lawrence Krauss as they travel the world proselytizing the power of science while professing their absolute disdain for any belief in God. At one point in the movie, Dawkins states that he refuses to debate an evangelical, implying that such persons are so unreasonable in their beliefs and so unwilling to consider alternative perspectives, that they are simply not worth engaging in conversation. It struck me how much like the evangelicals Dawkins really is in his own intractable views of the world. Project Director Dr Justin Barrett, from the University of Oxford’s Centre for Anthropology and Mind, said: ‘This project does not set out to prove god or gods exist. Just because we find it easier to think in a particular way does not mean that it is true in fact. If we look at why religious beliefs and practices persist in societies across the world, we conclude that individuals bound by religious ties might be more likely to cooperate as societies. Interestingly, we found that religion is less likely to thrive in populations living in cities in developed nations where there is already a strong social support network.’ Project Co-Director Professor Roger Trigg, from the University of Oxford’s Ian Ramsey Centre, said: ‘This project suggests that religion is not just something for a peculiar few to do on Sundays instead of playing golf. We have gathered a body of evidence that suggests that religion is a common fact of human nature across different societies. This suggests that attempts to suppress religion are likely to be short-lived as human thought seems to be rooted to religious concepts, such as the existence of supernatural agents or gods, and the possibility of an afterlife or pre-life.’ From a Coursian perspective, we innately believe in the existence of a higher power, or God, because we were created by God and are, in fact, a part of His being, which we can never change regardless of how much as we may attempt to cover up or suppress that connection with our materialistic, hedonistic tendencies. We chose to follow the ways of the ego when we decided to forget our creation and become the rulers of our own tiny kingdoms, but the call of God's love for us is constant and His presence can be realized if we are only willing to penetrate the veils of self-imposed deception that we've placed before our mind's eye to block the view of the way home. Source: Oxford University, 2017 Comments are closed.
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