Religion Explained

Cognitive anthropologist Boyer does not shrink from the task of explaining "the full history of all religion (ever)" in this engaging but somewhat oversold synopsis of anthropological findings, purporting to show how "the intractable mystery that was religion is now just another set of difficult but manageable problems." Boyer eloquently critiques mainstream academic treatments of religion that, in his view, distort the facts by imposing a single explanatory theory on a complex assortment of religious phenomena. At the same time, he argues that the variety of human religious concepts is not infinite, suggesting an underlying pattern in the way certain kinds of religious concepts engage the mind by "successful activation of a whole variety of mental systems." These patterns increase the probability that such concepts will be remembered and transmitted. Besides the religious concepts' appeal in stimulating individual minds, Boyer's account sees no deeper function or significance in them, a stance he realizes will leave most religious believers nonplussed. "People who think that we have religion because religion is true... will find little here to support their views and in fact no discussion of these views," he cautions. Boyer's strategy of explaining religion in terms of mundane, everyday thought processes puts him at odds with recent neuropsychological studies that identify "special" cognitive structures or events associated with religious experience. Ultimately, it may be Boyer's criticism of the mere concept of "religious experience" that makes this book such a fascinating exercise in devil's advocacy.

Copyright 2001 Cahners Business Information, Inc.

Boyer's argument that "religious concepts are parasitic upon other mental capacities" may offend some, but it is critical to this fascinating book, and it doesn't in any way demean religion. Boyer draws deeply on cognitive science and evolutionary biology to assume that religion is a natural outcome of the kinds of beings we are and especially of the kinds of brains we have. In his subsequent explorations, science and religion are mutually illuminating rather than antagonistic, and this amounts to a breath of fresh air in a context that often depicts them as mortal enemies. Boyer also implicitly links religion and poetry, both of which "give airy nothing a local habitation and a name." Many mystics and poets would smile at this anthropologist's assertion that investigating that capability will teach us about the "complex biological machines" we call human beings. "Nothing," Emily Dickinson wrote, "is the force that renovates the world." Here a scientist advocates preparing a local habitation for nothing as a making of common ground. How refreshing. Steven Schroeder
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Utilizing cross-cultural studies and a multidisciplinary approach, anthropologist Boyer (research fellow, Inst. of Cognitive Science, Lyon, France) argues that the origin, development, and diversity of religion are scientifically explainable within the naturalistic frameworks of evolutionary biology and cognitive psychology. His point of departure is the complex human brain and its mental activity, both being a result of natural selection enhancing the adaptation, survival, and reproductive success of our social ancestors through over four million years of hominid evolution. Boyer focuses on the inference systems and intuitive expectations of evolved human brain capacities in order to account for the biocultural origin of religious concepts and supernatural agents (e.g., gods, ghosts, demons, spirits, and witches). He is to be commended for his scholarly and critical examination of religion, but some readers may find his arguments difficult to follow and to accept. Nevertheless, this is a significant contribution to anthropology. Especially recommended for academic libraries. H. James Birx, Canisius Coll., Buffalo, NY
Copyright 2001 Reed Business Information, Inc.