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Justin L. Barrett [10]Justin Barrett [4]
  1. Exploring the Natural Foundations of Religion.Justin L. Barrett - 2000 - Trends in Cognitive Sciences 4 (1):29-34.
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  2. Should CSR Give Atheists Epistemic Assurance? On Beer-Goggles, BFFs, and Skepticism Regarding Religious Beliefs.Justin L. Barrett & Ian M. Church - 2013 - The Monist 96 (3):311-324.
    Recent work in cognitive science of religion (CSR) is beginning to converge on a very interesting thesis—that, given the ordinary features of human minds operating in typical human environments, we are naturally disposed to believe in the existence of gods, among other religious ideas (e.g., seeAtran [2002], Barrett [2004; 2012], Bering [2011], Boyer [2001], Guthrie [1993], McCauley [2011], Pyysiäinen [2004; 2009]). In this paper, we explore whether such a discovery ultimately helps or hurts the atheist position—whether, for example, it lends (...)
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  3.  53
    Implicit Theories of Intellectual Virtues and Vices: A Focus on Intellectual Humility.Peter L. Samuelson, Matthew J. Jarvinen, Thomas B. Paulus, Ian M. Church, Sam A. Hardy & Justin L. Barrett - forthcoming - Journal of Positive Psychology.
    The study of intellectual humility is still in its early stages and issues of definition and measurement are only now being explored. To inform and guide the process of defining and measuring this important intellectual virtue, we conducted a series of studies into the implicit theory – or ‘folk’ understanding – of an intellectually humble person, a wise person, and an intellectually arrogant person. In Study 1, 350 adults used a free-listing procedure to generate a list of descriptors, one for (...)
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  4. Reformed Epistemology and the Cognitive Science of Religion.Justin L. Barrett - 2010 - Faith and Philosophy 27 (2):174-189.
    Reformed epistemology and cognitive science have remarkably converged on belief in God. Reformed epistemology holds that belief in God is basic—that is, belief in God is a natural, non-inferential belief that is immediately produced by a cognitive faculty. Cognitive science of religion also holds that belief in gods is (often) non-reflectively and instinctively produced—that is, non-inferentially and automatically produced by a cognitive faculty or system. But there are differences. In this paper, we will show some remarkable points of convergence, and (...)
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  5.  9
    Children's Attributions of Beliefs to Humans and God: Cross‐Cultural Evidence.Nicola Knight, Paulo Sousa, Justin L. Barrett & Scott Atran - 2004 - Cognitive Science 28 (1):117-126.
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  6.  13
    Conceptualizing Spirit Possession: Ethnographic and Experimental Evidence.Emma Cohen & Justin L. Barrett - 2008 - Ethos: Journal of the Society for Psychological Anthropology 36 (2):246-267.
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  7.  47
    Cross-Cultural Similarities and Differences in Person-Body Reasoning: Experimental Evidence From the United Kingdom and Brazilian Amazon.Emma Cohen, Emily Burdett, Nicola Knight & Justin Barrett - 2011 - Cognitive Science 35 (7):1282-1304.
    We report the results of a cross-cultural investigation of person-body reasoning in the United Kingdom and northern Brazilian Amazon (Marajó Island). The study provides evidence that directly bears upon divergent theoretical claims in cognitive psychology and anthropology, respectively, on the cognitive origins and cross-cultural incidence of mind-body dualism. In a novel reasoning task, we found that participants across the two sample populations parsed a wide range of capacities similarly in terms of the capacities’ perceived anchoring to bodily function. Patterns of (...)
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  8.  5
    The Antagonism Between Christianity and Evolution Continues. For Over 100 Years Numerous Anti-Theists Have Bludgeoned Christianity Using Evolution by Natural Selection as a Bat. Christians Have Assailed Evolu-Tionary Theory as Bad Science Advanced Only for Ulterior Motives. Inspired by Observations From Molecular Biology, the Battle has Crested Again in Terms of 'Intelligent Design'versus Unguided Materialist Evolution (Eg, Behe 1996). The End of This Struggle Remains Nowhere in Sight. And Then There's .. [REVIEW]Justin Barrett - 2009 - In Jeffrey Schloss & Michael J. Murray (eds.), The Believing Primate: Scientific, Philosophical, and Theological Reflections on the Origin of Religion. Oxford University Press. pp. 76.
  9.  30
    Counterfactuality in Counterintuitive Religious Concepts.Justin L. Barrett - 2004 - Behavioral and Brain Sciences 27 (6):731-732.
    In sketching a preliminary scientific theory of religion, Atran & Norenzayan (A&N) generally agree with cognitive scientists of religion in the factors that coalesce to form religion. At times they misrepresent, however, the notion of “counterintuitive” concepts as they apply to religious concepts, confusing counterintuitive with counterfactual, category mistakes, and logical contradiction.
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  10.  19
    From Theory of Mind to Divine Minds.Justin L. Barrett - 2011 - Trends in Cognitive Sciences 15 (6):244-245.
  11.  7
    In Search of 'Folk Anthropology': The Cognitive Anthropology of the Person.Emma Cohen & Justin L. Barrett - 2011 - In J. Wentzel Van Huyssteen & Erik P. Wiebe (eds.), In Search of Self: Interdisciplinary Perspectives on Personhood. William B. Eerdmans Pub. Co.. pp. 104--122.
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    Conceptualizing Spirit Possession: Ethnographic and Experimental Evidence.Emma Cohen & Justin L. Barrett - 2008 - Ethos 36 (2):246-267.
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    Acknowledgment: Guest Reviewers.Phil Agre, Adam Albright, Rick Alterman, Erik Altmann, Jennifer Amsterlaw, William Badecker, Renee Baillargeon, Dale Barr, Justin Barrett & Lawrence Barsalou - 2006 - Cognitive Science 30:1133-1135.
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  14. Can Religious Belief Be Explained Away? Reasons and Causes of Religious Belief.Justin Barrett, David Leech & Aku Visala - 2010 - In Ulrich J. Frey (ed.), The Nature of God ––– Evolution and Religion. Tectum. pp. 1--75.