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Fraser Watts [38]Fraser N. Watts [10]
  1.  30
    Spiritual Intelligence: Processing Different Information or Processing Information Differently?.Marius Dorobantu & Fraser Watts - 2023 - Zygon 58 (3):732-748.
    This article introduces the concept of spiritual intelligence in terms of a natural human ability to take a different perspective on reality rather than an extraordinary ability to engage with a different/supernatural reality. From a cognitive perspective, spiritual intelligence entails a re‐balancing of the two main modes of human cognition, with a prioritization of the holistic‐intuitive mind over the conceptual one. From the psychological and phenomenological perspectives, it involves a different kind of engagement with information: slower, more participatory, less objectifying, (...)
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  2. Embodied cognition and religion.Fraser Watts - 2013 - Zygon 48 (3):745-758.
    It is argued that there are good scientific grounds for accepting that cognition functions in a way that reflects embodiment. This represents a more holistic, systemic way of thinking about human beings, and contributes to the coordination of scientific assumptions about mind and body with those of the faith traditions, moving us beyond sterile debates about reductionism. It has been claimed by Francisco Varela and others that there is an affinity between Buddhism and embodied cognition, though it is argued here (...)
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  3.  8
    Psychology, Religion and Spirituality: Concepts and Applications.Fraser Watts - 2017 - Cambridge University Press.
    Psychology, Religion, and Spirituality provides readers with a critical overview of what psychology tells us about religion and spirituality. It is concise without being simplistic, and the first such broad overview to be published for some years. Fraser Watts recognizes that 'religion' is complex and multi-faceted, taking different forms in different people and contexts. The book presents a broad view of psychology; whatever kind of psychology you are interested in, you will find it covered here, from biological to social, and (...)
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  4.  27
    Spiritual Intelligence: Participating with Heart, Mind, and Body.Harris Wiseman & Fraser Watts - 2022 - Zygon 57 (3):710-718.
    This introductory article to the thematic section on “Spiritual Intelligence” sets out the ways in which spiritual intelligence is currently conceptualized. Most prominently, spiritual intelligence is understood as an adaptive intelligence which enables people to develop their values, vision, and capacity for meaning. Questions arise as to whether spiritual intelligence is a distinct form of intelligence, and how to frame it if it is. It is questionable whether psychometric approaches justify concluding there is a distinct spiritual intelligence, and the authors (...)
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  5.  15
    Exploring the relationship between church worship, social bonding and moral values.Jennifer E. Brown, Valerie van Mulukom, Jonathan Jong, Fraser Watts & Miguel Farias - 2022 - Archive for the Psychology of Religion 44 (1):3-22.
    Religion is often understood to play a positive role in shaping moral attitudes among believers. We assessed the relationship between church members’ levels of felt connectedness to their respective congregations and perceived similarity in personal and congregational moral values, and whether there was a relationship between these and the amount of time spent in synchronous movement or singing during worship. The similarity between personal and perceived congregational moral importance was correlated with feelings of closeness to one’s congregation but not by (...)
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  6.  21
    The evolution of religious cognition.Fraser Watts - 2020 - Archive for the Psychology of Religion 42 (1):89-100.
    Several accounts of the evolution of religion distinguish two phases: an earlier shamanic stage and a later doctrinal stage. Similarly, several theories of human cognition distinguish two cognitive modes: a phylogenetically older system that is largely intuitive and a later, more distinctively human system that is more rational and articulate. This article suggests that cognition in the earlier stage in the evolution of religion is largely at the level of intuition, whereas the cognition of doctrine or religion is more conceptual (...)
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  7.  37
    Holistic biology: What it is and why it matters.Fraser Watts & Michael J. Reiss - 2017 - Zygon 52 (2):419-441.
    Recent developments toward a more holistic biology do not eliminate reductionism and determinism, but they do suggest more complex forms of them, in which there are multiple, interacting influences, as there are in complex or chaotic systems. Though there is a place in biology for both systemic and atomistic modes of explanation, for those with a theological perspective the shift to complex explanations in biology is often welcome. It suggests a more subtle view of divine action in which God's purposes (...)
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  8.  50
    Mutual Enhancement Between Science and Religion: In the Footsteps of the Epiphany Philosophers.Fraser Watts - 2019 - Zygon 54 (4):965-983.
    This article describes some key features of the distinctive approach to issues in science and religion of the Epiphany Philosophers (EPs), and introduces a set of articles from a recent meeting. The objective of the EPs is not merely to establish harmonious coexistence between science and religion. Rather, they are dissatisfied with both, and have a reformist agenda. They see science as unduly constrained by arbitrary metaphysical assumptions, predominantly of an atheist kind, and wish to see it liberated from such (...)
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  9.  37
    Cognition and Emotionover twenty-five years.Keith Oatley, W. Gerrod Parrott, Craig Smith & Fraser Watts - 2011 - Cognition and Emotion 25 (8):1341-1348.
  10.  35
    Memory for phobia-related words in spider phobics.Fraser N. Watts & Tim Dalgleish - 1991 - Cognition and Emotion 5 (4):313-329.
  11. Emotion regulation and religion.Fraser Watts - 2007 - In James J. Gross (ed.), Handbook of Emotion Regulation. Guilford Press. pp. 504--520.
  12.  61
    Does Primacy Belong to the Human Sciences?Fraser N. Watts - 2007 - Zygon 42 (4):807-811.
  13.  33
    Theology and Science of Mental Health and Well‐Being.Fraser Watts - 2018 - Zygon 53 (2):336-355.
    The approach to mental health and well‐being taken here illustrates the complementary perspectives approach and assumes that there are useful and intersecting contributions from science (including medicine) and from religion and spirituality. What counts as poor mental well‐being depends on the interaction of relatively objective criteria with culturally contingent value judgments. I then discuss theological perspectives on depression, including a consideration of sources of hope and tolerance of dysphoria, and argue that depression can be part of a spiritual journey. I (...)
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  14.  37
    Lang's theory of emotional imagery.Fraser N. Watts & Andrew J. Blackstock - 1987 - Cognition and Emotion 1 (4):391-405.
  15.  52
    Psychological and Religious Perspectives on Emotion.Fraser N. Watts - 1997 - Zygon 32 (2):243-260.
    This article is devoted to examining theoretical issues on the interface of the psychology of religion and the psychology of emotion, something which recently has been surprisingly neglected. The broad range of psychological components involved in emotion, and the importance of emotional processes in religion, make it a particularly relevant area of general psychology as far as religion is concerned. The first issue to be examined is the centrality of emotion (or feeling) in religion and the extent to which religion (...)
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  16. Psychology for Christian Ministry.Fraser Watts, Rebecca Nye & Sara Savage - 2002
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  17.  29
    Rowan Williams on Attention and Memory in the Spiritual Life.Fraser Watts - 2023 - Zygon 58 (4):1117-1126.
    In a series of recent articles, including his Boyle Lecture, Rowan Williams has developed a theology of the role of intelligence and attention in spiritual life. There is a sense in which all intelligence is spiritual activity. Current approaches to intelligence are often mechanistic, but intelligence in spiritual life needs to be understood in a more embodied and organic way. Attention is often thought of as a matter of choosing which already‐formed objects to focus on. That overlooks the fact that (...)
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  18.  24
    Religious worship online: A qualitative study of two Sunday virtual services.Simon Dein & Fraser Watts - 2023 - Archive for the Psychology of Religion 45 (2):191-209.
    This article examines the experience of online worship among 13 participants ‘attending’ virtual services in Cambridge. We focus upon an online formal Eucharistic service and a more informal Sunday evening non-Eucharistic service. After providing an overview of the literature on online religion, more specifically the possibility of a virtual religious community and the performance of online Eucharist, we present data from semi-structured interviews which were analysed through thematic analysis. The interviews reveal that virtual services, while better than nothing, have significant (...)
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  19.  16
    The Relational Turn in Understanding Personhood: Psychological, Theological, and Computational Perspectives.Fraser Watts & Marius Dorobantu - 2023 - Zygon 58 (4):1029-1044.
    From the middle of the twentieth‐century onwards, there has been a growing emphasis on the importance of relationality in what it means to be human, which we call a “relational turn.” This is found in various domains, including philosophical psychology, psychoanalysis, and theological anthropology. Many have seen a close connection between relationality and personhood. In the second half of the article, we consider the implications of this trend for artificial intelligence (AI) and robotics. So far, AI has largely neglected relational (...)
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  20. Jealousy and envy.Martin P. East & Fraser N. Watts - 1999 - In Tim Dalgleish & Mick Power (eds.), Handbook of Cognition and Emotion. Wiley. pp. 569--588.
     
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  21.  20
    Science, Religion, and Culture.Fraser Watts, Anthony K. Nairn & Arthur C. Petersen - 2022 - Zygon 57 (4):838-848.
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  22. Are Science and Religion in Conflict?Fraser Watts - 1997 - Zygon 32 (1):125-138.
    The widely held legend of historical conflict between science and religion cannot be sustained on the basis of research. Different sciences show different relationships to religion; the physical sciences show rapprochement, whereas the human sciences often are antagonistic to religion. Reconciling science and religion by regarding each as applicable to a different domain is rejected in favor of seeing them as complementary perspectives on the same phenomena. The science and theology of human nature represents a fruitful arena for the development (...)
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  23.  92
    (1 other version)Attachment, Evolution and the Psychology of Religion: a Response on Lee Kirkpatrick.Fraser Watts - 2006 - Archive for the Psychology of Religion 28 (1):63-69.
    Lee Kirkpatrick's approach to the psychology of religion involves two main theoretical positions, attachment theory and evolutionary psychology. It is argued that the former is more fruitful than the latter because it stays closer to empirical data and suggests further hypotheses for investigation. An evolutionary approach to the psychology of religion suffers from the same problem as most evolutionary psychology of not being readily testable; also some common assumptions about the evolution of religion may be less compelling than is often (...)
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  24.  28
    A space of transition and transaction.Victor Counted & Fraser Watts - 2019 - Archive for the Psychology of Religion 41 (1):43-52.
    This rejoinder acknowledges the empirical gaps and theoretical/theological disharmony highlighted in the three selected commentaries on Place Spirituality, but we defend our central argument about the developmental pathways of PS. First, we provide an overview of recent studies on PS, highlighting what has been done so far in the field. Second, we draw from the commentaries to advance the understanding of PS in relation to three world religions: Islam, Christianity and Hinduism. Third, we evaluate the normative aspects of PS as (...)
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  25.  28
    An appreciation.Fraser N. Watts & Keith Oatley Co-Editor - 1995 - Cognition and Emotion 9 (1):3-4.
  26. Afterword.Fraser Watts - 2021 - In Russell Re Manning (ed.), Mutual enrichment between psychology and theology. New York, NY: Routledge.
     
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  27.  15
    'Are We Really Nothing More than Neurons?Fraser Watts - 1994 - Journal of Consciousness Studies 1 (2):275-279.
    [opening paragraph]: The first issue of the Journal of Consciousness Studies carried an interview with Francis Crick about his recent book, The Astonishing Hypothesis: The Scientific Search for the Soul. Both the book and the interview are a mixture of science and philosophy. Crick is interested in how visual processing in the brain leads to the experience of consciously `seeing' something. It is a good scientific question, and I agree with him that it is a timely one. The first two (...)
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  28.  17
    Discussion of the Boyle lecture 2021.Fraser N. Watts - 2021 - Zygon 56 (3):782-785.
    This short article summarizes and extends the panel discussion that followed the Boyle Lecture 2021 by Tom McLeish. The panel largely accepted the central claims of the lecture and focused rather on its implications. That included the importance of teaching history and philosophy of science alongside science itself, and the importance of finding helpful and appropriate ways of engaging the public in the scientific process. There was considerable discussion of the place of meditative and contemplative practices in science. It seems (...)
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  29. Doing theology in dialogue with psychology.Fraser Watts - 2021 - In Russell Re Manning (ed.), Mutual enrichment between psychology and theology. New York, NY: Routledge.
     
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  30.  11
    Editorial introduction.Fraser Watts - 2020 - Archive for the Psychology of Religion 42 (1):3-5.
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  31.  47
    Morphic Fields and Extended Mind An Examination of the Theoretical Concepts of Rupert Sheldrake.Fraser Watts - 2011 - Journal of Consciousness Studies 18 (11-12):11-12.
    This paper examines the central theoretical concepts in the work of Rupert Sheldrake. The first section examines Sheldrake's account of morphic fields and questions whether difficulties arise when these concepts are extended upwards from the biological level. The second section reviews Sheldrake's concept of extended mind and considers the criticism that it is reductionist about mentality. In considering both of these criticisms it is argued that Sheldrake's theories can be taken in a reductive direction, but need not be. The third (...)
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  32.  24
    Mental Health and the Gospel: A Response to Christopher Cook.Fraser Watts - 2020 - Zygon 55 (4):1124-1129.
    It is sometimes assumed that when the gospels talk about demon possession they are just using different terminology for what would now be called psychosis or epilepsy. However, these terms come from different discourses that need to be distinguished, but do not need to be kept completely separate. The nature of the relationship between religion and mental health is complex. There is usually a positive correlation, but it is more difficult to be confident about the nature of the causal connection. (...)
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  33.  45
    Natural theology and the mind sciences.Fraser Watts - 2013 - In J. H. Brooke, F. Watts & R. R. Manning (eds.), The Oxford Handbook of Natural Theology. Oxford Up. pp. 475.
    This chapter, which discusses how the mind sciences can be used in natural theology, identifies two aspects of human mental functioning to consider from a theological point of view. First, there is the theological significance of the general capacity for advanced mental functioning found in humans. Second, there is the theological significance of particular human capacities such as religion.
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  34.  28
    Special issue on evaluative conditioning: Editorial.Fraser Watts - 1990 - Cognition and Emotion 4 (1):1-2.
  35. Towards a theology of consciousness.Fraser Watts - 1998 - In John Cornwell (ed.), Consciousness and Human Identity. New York: Oxford University Press. pp. 178.
     
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  36.  10
    Why the Science and Religion Dialogue Matters: Voices from the International Society for Science and Religion.Fraser Watts & Kevin Dutton (eds.) - 2006 - Templeton Foundation Press.
    Each world faith tradition has its own distinctive relationship with science, and the science-religion dialogue benefits from a greater awareness of what this relationship is. In this book, members of the International Society for Science and Religion (ISSR) offer international and multi-faith perspectives on how new discoveries in science are met with insights regarding spiritual realities.The essays reflect the conviction that “religion and science each proceed best when they’re pursued in dialogue with each other, and also that our fragmented and (...)
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  37.  28
    (1 other version)Barbara Herrnstein Smith. Natural Reflections: Human Cognition at the Nexus of Science and Religion. xvii + 201 pp., bibl., index. New Haven, Conn./London: Yale University Press, 2009. $28 .Michael Ruse. Science and Spirituality: Making Room for Faith in the Age of Science. 264 pp., illus., bibl., index. Cambridge: Cambridge University Press, 2010. $30. [REVIEW]Fraser Watts - 2012 - Isis 103 (1):220-222.
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  38.  34
    The current state of jealousy: a review of recent books. [REVIEW]Fraser N. Watts - 1993 - Cognition and Emotion 7 (2):217-223.