We develop a new model of how human agency-detection capacities and other socio-cognitive biases are involved in forming religious beliefs. Crucially, we distinguish general religious beliefs (such as God exists) from personal religious beliefs that...
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Index theologicus der Universitätsbibliothek Tübingen
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We develop a new model of how human agency-detection capacities and other socio-cognitive biases are involved in forming religious beliefs. Crucially, we distinguish general religious beliefs (such as God exists) from personal religious beliefs that directly refer to the agent holding the belief or to her peripersonal time and space (such as God appeared to me last night). On our model, people acquire general religious beliefs mostly from their surrounding culture; however, people use agency-intuitions and other low-level experiences to form personal religious beliefs. We call our model the Interactive Religious Experience Model (IREM). IREM inverts received versions of Hyperactive Agency-Detection Device Theory (HADD Theory): instead of saying that agency-intuitions are major causes of religious belief in general, IREM says that general belief in supernatural agents causes people to seek situations that trigger agency-intuitions and other experiences, since these enable one to form personal beliefs about those agents. In addition to developing this model, we (1) present empirical and conceptual difficulties with received versions of HADD Theory, (2) explain how IREM incorporates philosophical work on indexical belief, (3) relate IREM to existing anthropological and psychological research, and (4) propose future empirical research programs based on IREM.
Agency detection is a central concept in the cognitive science of religion (CSR). Experimental studies, however, have so far failed to lend support to some of the most common predictions that follow from current theories on agency detection. In this...
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Index theologicus der Universitätsbibliothek Tübingen
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Agency detection is a central concept in the cognitive science of religion (CSR). Experimental studies, however, have so far failed to lend support to some of the most common predictions that follow from current theories on agency detection. In this article, I argue that predictive coding, a highly promising new framework for understanding perception and action, may solve pending theoretical inconsistencies in agency detection research, account for the puzzling experimental findings mentioned above, and provide hypotheses for future experimental testing. Predictive coding explains how the brain, unbeknownst to consciousness, engages in sophisticated Bayesian statistics in an effort to constantly predict the hidden causes of sensory input. My fundamental argument is that most false positives in agency detection can be seen as the result of top-down interference in a Bayesian system generating high prior probabilities in the face of unreliable stimuli, and that such a system can better account for the experimental evidence than previous accounts of a dedicated agency detection system. Finally, I argue that adopting predictive coding as a theoretical framework has radical implications for the effects of culture on the detection of supernatural agency and a range of other religious and spiritual perceptual phenomena.