15 found
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  1. Exploring the Natural Foundations of Religion.Justin L. Barrett - 2000 - Trends in Cognitive Sciences 4 (1):29-34.
  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. 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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  4.  85
    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 - 2014 - Journal of Positive Psychology 5 (10):389-406.
    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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  5.  48
    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.  10
    Where the Gods Dwell: A Research Report.Justin L. Barrett, R. Daniel Shaw, Joseph Pfeiffer & Jonathan Grimes - 2019 - Journal of Cognition and Culture 19 (1-2):131-146.
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  7.  22
    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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  8.  4
    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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  9.  4
    Ritual Forms and Ritual Stuff: Implications of Lawson and McCauley's Ritual Form Hypothesis for Material Culture.Ryan G. Hornbeck & Justin L. Barrett - 2020 - Ethos: Journal of the Society for Psychological Anthropology 48 (1):129-146.
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  10.  41
    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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  11.  5
    Cognitive Constraints on the Visual Arts: An Empirical Study of the Role of Perceived Intentions in Appreciation Judgements.Jean-Luc Jucker & Justin L. Barrett - 2011 - Journal of Cognition and Culture 11 (1-2):115-136.
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  12.  18
    Good Gods Almighty.Justin L. Barrett, R. Daniel Shaw, Joseph Pfeiffer, Jonathan Grimes & Gregory S. Foley - 2019 - Journal of Cognition and Culture 19 (3-4):273-290.
    If “Big Gods” evolved in part because of their ability to morally regulate groups of people who cannot count on kin or reciprocal altruism to get along, then powerful gods would tend to be good gods. If the mechanism for this cooperation is some kind of fear of supernatural punishment, then we may expect that mighty gods tend to be punishing gods. The present study is a statistical analysis of superhuman being concepts from 20 countries on five continents to explore (...)
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  13.  7
    Examining Special Patient Rituals in a Chinese Cultural Context: A Research Report.Ryan G. Hornbeck, Justin L. Barrett & Brianna Bentley - 2015 - Journal of Cognition and Culture 15 (5):530-541.
    Is reasoning about religious ritual tethered to ordinary, nonreligious human reasoning about actions? E. Thomas Lawson and Robert N. McCauley’s ritual form hypothesis constitutes a cognitive approach to religious ritual – an explanatory theory that suggests people use ordinary human cognition to make specific predictions about ritual properties, relatively independent of cultural or religious particulars. Few studies assess the credibility ofrfhand further evidence is needed to generalize its predictions across cultures. Towards this end, we assessed culturally Chinese “special patient” rituals (...)
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  14.  21
    From Theory of Mind to Divine Minds.Justin L. Barrett - 2011 - Trends in Cognitive Sciences 15 (6):244-245.
  15.  14
    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.