Why religion is nothing special, but it is central

It is proposed that explaining religion in evolutionary terms is a misleading enterprise because religion is an indissoluble part of a unique aspect of human social organization. Theoretical and empirical research should focus on what differentiates human sociality from that of other primates, i.e....

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Autores principales: Bloch, Maurice, Visacovsky, Sergio
Formato: Artículo revista
Lenguaje:Español
Publicado: Facultad de Filosofía y Humanidades. Museo de Antropología 2021
Materias:
Acceso en línea:https://revistas.unc.edu.ar/index.php/antropologia/article/view/34165
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record_format ojs
institution Universidad Nacional de Córdoba
institution_str I-10
repository_str R-10
container_title_str Revistas de la UNC
language Español
format Artículo revista
topic Religión
Socialidad
Imaginación
Evolución
Religion
Sociality
Imagination
Evolution
Religião
Socialidade
Imaginação
Evolução
spellingShingle Religión
Socialidad
Imaginación
Evolución
Religion
Sociality
Imagination
Evolution
Religião
Socialidade
Imaginação
Evolução
Bloch, Maurice
Visacovsky, Sergio
Why religion is nothing special, but it is central
topic_facet Religión
Socialidad
Imaginación
Evolución
Religion
Sociality
Imagination
Evolution
Religião
Socialidade
Imaginação
Evolução
author Bloch, Maurice
Visacovsky, Sergio
author_facet Bloch, Maurice
Visacovsky, Sergio
author_sort Bloch, Maurice
title Why religion is nothing special, but it is central
title_short Why religion is nothing special, but it is central
title_full Why religion is nothing special, but it is central
title_fullStr Why religion is nothing special, but it is central
title_full_unstemmed Why religion is nothing special, but it is central
title_sort why religion is nothing special, but it is central
description It is proposed that explaining religion in evolutionary terms is a misleading enterprise because religion is an indissoluble part of a unique aspect of human social organization. Theoretical and empirical research should focus on what differentiates human sociality from that of other primates, i.e. the fact that members of society often act towards each other in terms of essentialized roles and groups. These have a phenomenological existence that is not based on everyday empirical monitoring but on imagined statuses and communities, such as clans or nations. The neurological basis for this type of social, which includes religion, will therefore depend on the development of imagination. It is suggested that such a development of imagination occurred at about the time of the Upper Palaeolithic ‘revolution’.
publisher Facultad de Filosofía y Humanidades. Museo de Antropología
publishDate 2021
url https://revistas.unc.edu.ar/index.php/antropologia/article/view/34165
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