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  1. The Emotional Mind: The Affective Roots of Culture and Cognition.Stephen Asma & Rami Gabriel - 2019 - Harvard University Press.
    Tracing the leading role of emotions in the evolution of the mind, a philosopher and a psychologist pair up to reveal how thought and culture owe less to our faculty for reason than to our capacity to feel. Many accounts of the human mind concentrate on the brain’s computational power. Yet, in evolutionary terms, rational cognition emerged only the day before yesterday. For nearly 200 million years before humans developed a capacity to reason, the emotional centers of the brain were (...)
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  • Are Dennett’s Evolutionary Debunking By-Producing Arguments Against the Rationality of Theism Valid?Jorge Sierra Merchán - 2017 - Eidos: Revista de Filosofía de la Universidad Del Norte 26:178-209.
    Resumen Recientemente la ciencia cognitiva de la religión ha permitido desarrollar argumentos evolutivos desacreditadores, los cuales buscan poner en entredicho no solo la racionalidad sino la verdad del teísmo. Dado que hay dos formas de concebir la racionalidad y la justificación epistémicas, a saber, la internalista y la externalista, cabe preguntarse ¿de qué modo tales argumentos afectan al teísmo? El objetivo de este artículo es responder a esta cuestión mediante una reconstrucción y evaluación de tres argumentos evolutivos desacreditadores subproductistas contra (...)
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  • Reseñas de Libros.Joshua R. Bott, Paulina Morales Aguilera & Victor Paramo Valero - 2016 - Recerca.Revista de Pensament I Anàlisi 18:135-149.
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  • El error neurocientífico de Descartes, entre Spinoza y Aquinas. El debate entre Damasio y Stump sobre el carácter eliminativo o vitalista del materialismo en la neuroética, neuropolítica y neuroeconomía.Carlos Ortiz de Landázuri - 2016 - Recerca. Revista de Pensament 18:107-133.
    Se analiza el debate entre Eleonore Stump y Antonio Damasio a propósito de dos posibles estrategias a la hora de superar el “error” neurocientífico del dualismo cartesiano respecto de la correlación entre mente y cerebro, a saber: o bien se corrige el “error” neurocientífico de Descartes desde un modelo híbrido de tipo monista como el de Spinoza que ahora también se utiliza para justificar un materialismo eliminativo aún más radicalizado, a pesar de seguir manteniendo de un modo meramente heurístico las (...)
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  • False Beliefs and Naive Beliefs: They Can Be Good for You.Roberto Casati & Marco Bertamini - 2009 - Behavioral and Brain Sciences 32 (6):512-513.
    Naive physics beliefs can be systematically mistaken. They provide a useful test-bed because they are common, and also because their existence must rely on some adaptive advantage, within a given context. In the second part of the commentary we also ask questions about when a whole family of misbeliefs should be considered together as a single phenomenon.
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  • Darwin and the Problem of Natural Nonbelief.Jason Marsh - 2013 - The Monist 96 (3):349-376.
    Problem one: why, if God designed the human mind, did it take so long for humans to develop theistic concepts and beliefs? Problem two: why would God use evolution to design the living world when the discovery of evolution would predictably contribute to so much nonbelief in God? Darwin was aware of such questions but failed to see their evidential significance for theism. This paper explores this significance. Problem one introduces something I call natural nonbelief, which is significant because it (...)
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  • On the Adaptive Advantage of Always Being Right (Even When One is Not).Nathalia L. Gjersoe & Bruce M. Hood - 2009 - Behavioral and Brain Sciences 32 (6):521-522.
    We propose another positive illusion that fits with McKay & Dennett's (M&D's) criteria for adaptive misbeliefs. This illusion is pervasive in adult reasoning but we focus on its prevalence in children's developing theories. It is a strongly held conviction arising from normal functioning of the doxastic system that confers adaptive advantage on the individual.
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  • Alvin Plantinga on Paul Draper’s Evolutionary Atheology: Implications of Theism’s Noncontingency.Tyler Andrew Wunder - 2013 - International Journal for Philosophy of Religion 74 (1):67-75.
    In his recently published Where the Conflict Really Lies: Science, Religion, & Naturalism 2011 Alvin Plantinga criticises Paul Draper’s evolutionary argument against theism as part of a larger project to show that evolution poses no threat to Christian belief. Plantinga focuses upon Draper’s probabilistic claim that the facts of evolution are much more probable on naturalism than on theism, and with regard to that claim makes two specific points. First, Draper’s probabilistic claim contradicts theism’s necessary falsehood; unless Draper wishes to (...)
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  • Is Science Compatible with Religion but Not with Naturalism?: Alvin Plantinga: Where the Conflict Really Lies: Science, Religion, and Naturalism. New York: Oxford University Press, 2011, Xvi+359pp, $27.95 HB.Hugh Lacey - 2013 - Metascience 22 (2):423-426.
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  • Theism Reconsidered: Belief in God and the Existence of God.Ilkka Pyysiäinen - 2015 - Zygon 50 (1):138-150.
    This article develops a new perspective on theism that makes the simple juxtaposition of theism and atheism problematic, and helps bridge philosophy of religion and the empirical study of religious phenomena. The basic idea is developed inspired by Terrence Deacon's book Incomplete Nature and its description of “ententional” phenomena, together with some ideas from the cognitive science of religion, especially those related to agency and “theological correctness.” It is argued that God should not be understood as a “homunculus” that stops (...)
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  • Religious Naturalism and its Rivals.Mikael Stenmark - 2013 - Religious Studies 49 (4):529-550.
    The aim of this article is to explore where and why religious naturalism differs from its rivals, and also to consider some of the challenges religious naturalism faces. I argue that religious naturalism is best conceived as a reaction against both theists who are religious and naturalists who are atheists: the best option is taken to be a naturalist who is religious. Nevertheless, it is quite difficult to say more exactly what claims the view contains. In fact, it is argued, (...)
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  • Sexual Diversity and Divine Creation: A Tightrope Walk Between Christianity and Science.Yiftach Fehige - 2013 - Zygon 48 (1):35-59.
    Although modern societies have come to recognize diversity in human sexuality as simply part of nature, many Christian communities and thinkers still have considerable difficulties with related developments in politics, legislation, and science. In fact, homosexuality is a recurrent topic in the transdisciplinary encounter between Christianity and the sciences, an encounter that is otherwise rather “asexual.” I propose that the recent emergence of “Christianity and Science” as an academic field in its own right is an important part of the larger (...)
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