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SECTION I In 1972, Donald Davison and Gilbert Hannan wrote in the introduction to the volume Semantics of Natural Language: "The success of linguistics in treating natural languages as formal ~yntactic systems has aroused the interest of a number of linguists in a parallel or related development of semantics. For the most part quite independently, many philosophers and logicians have recently been applying formal semantic methods to structures increasingly like natural languages. While differences in training, method and vocabulary tend to veil the fact, philosophers and linguists are converging, it seems, on a common set of interrelated problems. " Davidson and Harman called for an interdisciplinary dialogue of linguists, philosophers and logicians on the semantics of natural language, and during the last ten years such an enterprise has proved extremely fruitful. Thanks to the cooperative effort in these several fields, the last decade has brought about striking progress in our understanding of the semantics of natural language. This work on semantics has typically paid little attention to psychological aspects of meaning. Thus, psychologists or computer scientists working on artificial intelligence were not invited to join the forces in the influential introduction of Semantics of Natural Language. No doubt it was felt that while psychological aspects of language are important in their own right, they are not relevant to our immediate semantic concerns. In the last few years, several linguists and logicians have come to question the fundamental anti-psychological assumptions underlying their theorizing.
What does it means to be human? What is the origin of religious beliefs? Why are we moral creatures? Are religious experiences different from our everyday experiences? Is my brain involved in my experiencing God? What is a soul and do I have one? Is religion a result of evolutionary processes? How might psychology and religion relate? Religious experiences (behaviors, thoughts, and emotions) are determined, at least in part, by natural physical processes. As a result, the empirical methods used in psychology to try to identify the natural mechanisms that influence why we act, think, and feel the way we do can provide important insights into the fundamental and universal phenomena of religion. Drawing on current research from a variety of disciplines, Questions in the Psychology of Religion is appropriate for college students studying psychology, pastors as they help their congregations understand how religion and science might go together, and anyone who learns about recent discoveries in psychological science and wonders how these findings pertain to religion and religious experiences.
“A wonderfully lucid, accessible, and wide-ranging account of the boundary between justified and unjustified belief.” —Sam Harris, New York Times–bestselling author of The Moral Landscape and The End of Faith In this work synthesizing thirty years of research, psychologist, historian of science, and the world’s best-known skeptic Michael Shermer upends the traditional thinking about how humans form beliefs about the world. Simply put, beliefs come first and explanations for beliefs follow. The brain, Shermer argues, is a belief engine. From sensory data flowing in through the senses, the brain naturally begins to look for and find patterns, and then infuses those patterns with meaning. Our brains connect the dots of our world into meaningful patterns that explain why things happen, and these patterns become beliefs. Once beliefs are formed the brain begins to look for and find confirmatory evidence in support of those beliefs, which accelerates the process of reinforcing them, and round and round the process goes in a positive-feedback loop of belief confirmation. Shermer outlines the numerous cognitive tools our brains engage to reinforce our beliefs as truths. Interlaced with his theory of belief, Shermer provides countless real-world examples of how this process operates, from politics, economics, and religion to conspiracy theories, the supernatural, and the paranormal. Ultimately, he demonstrates why science is the best tool ever devised to determine whether or not a belief matches reality. “A must read for everyone who wonders why religious and political beliefs are so rigid and polarized—or why the other side is always wrong, but somehow doesn’t see it.” —Dr. Leonard Mlodinow, physicist and author of The Drunkard’s Walk and The Grand Design (with Stephen Hawking)
What does it means to be human? What is the origin of religious beliefs? Why are we moral creatures? Are religious experiences different from our everyday experiences? Is my brain involved in my experiencing God? What is a soul and do I have one? Is religion a result of evolutionary processes? How might psychology and religion relate? Religious experiences (behaviors, thoughts, and emotions) are determined, at least in part, by natural physical processes. As a result, the empirical methods used in psychology to try to identify the natural mechanisms that influence why we act, think, and feel the way we do can provide important insights into the fundamental and universal phenomena of religion. Drawing on current research from a variety of disciplines, Questions in the Psychology of Religion is appropriate for college students studying psychology, pastors as they help their congregations understand how religion and science might go together, and anyone who learns about recent discoveries in psychological science and wonders how these findings pertain to religion and religious experiences.
This book provides an extensive account of perfect constructions in German, of its numerous meaning effects, and of its interaction with temporal adverbials and temporal subclauses. By doing this, it takes the semantics of the whole German tense system into account, provides analyses of several temporal adverbials and their intricate behavior, and offers new ideas concerning the semantics of temporal subclauses. Although one of the main goals of the book is to integrate the results of the study into a formal semantic framework, it also considers many pragmatic factors as well as aspects concerning German syntax. The book will be of interest to scholars and advanced students interested in issues regarding tense, aspect, temporal adverbials, and temporal subclauses.
Religion lies near the heart of the classical sociological tradition, yet it no longer occupies the same place within the contemporary sociological enterprise. This relative absence has left sociology under-prepared for thinking about religion’s continuing importance in new issues, movements, and events in the twenty-first century. This book seeks to address this lacunae by offering a variety of theoretical perspectives on the study of religion that bridge the gap between mainstream concerns of sociologists and the sociology of religion. Following an assessment of the current state of the field, the authors develop an emerging critical perspective within the sociology of religion with particular focus on the importance of historical background. Re-assessing the themes of aesthetics, listening and different degrees of spiritual self-discipline, the authors draw on ethnographic studies of religious involvement in Norway and the UK. They highlight the importance of power in the sociology of religion with help from Pierre Bourdieu, Marx and Critical Discourse Analysis. This book points to emerging currents in the field and offers a productive and lively way forward, not just for sociological theory of religion, but for the sociology of religion more generally.
There have been many books over the past decade, including outstanding collections of essays, on the topic of the ethical virtues and virtue-theoretic approaches in ethics. But the professional journals of philosophy have only recently seen a strong and growing interest in the intellectual virtues and in the development of virtue-theoretic approaches in epistemology. There have been four single-authored book length treatments of issues of virtue epistemology over the last seven years, beginning with Ernest Sosa's Knowledge in Perspective (Cambridge, 1991), and extending to Linda Zabzebski's Virtue of the Mind (Cambridge, 1996). Weighing in with Jonathan Kvanvig's The Intellectual Virtues and the Life of the Mind (1992), and James Montmarquet's Epistemic Virtue and Doxastic Responsibility (1993), Rowman & Littlefield has had a particularly strong interest in the direction and growth of the field. To date, there has been no collection of articles directly devoted to the growing debate over the possibility and potential of a virtue epistemology. This volume exists in the belief that there is now a timely opportunity to gather together the best contributions of the influential authors working in this growing area of epistemological research, and to create a collection of essays as a useful course text and research source. Several of the articles included in the volume are previously unpublished. Several essays discuss the range and general approach of virtue theory in comparison with other general accounts. What advantages are supposed to accrue from a virtue-based account in epistemology, in handling well-known problems such as "Gettier," and "Evil-Genie"-type problems? Can reliabilist virtue epistemology handle skeptical challenges more satisfactorily than non-virtue-centered forms of epistemic reliabilism? Others provide a needed discussion of relevant analogies and disanalogies between ethical and epistemic evaluation. The readings all contribute