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 o
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
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.
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.
Draws on research from anthropology, cognitive science, linguistics, and evolutionary biology to explain the origins of religion and human religious thought, offering a scientific explanation who what
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.
The current textbooks for specialists are too detailed. This book will be a handy pocket guide for trainee vascular radiologists, and will serve as an aide-memoire for senior vascular radiologists. Ea
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"
