contemporary pragmatism 15 (2018) 366-386
brill.com/copr
William James and Embodied Religious Belief
Tobias Tan Faculty of Divinity, University of Cambridge, West Road, Cambridge cb3 9bs, UK [email protected]
Abstract
Scholars have recently identified resemblances between pragmatist thought and con- temporary trends in cognitive science in the area of ‘embodied cognition’ or ‘4E cog- nition.’ In this article I explore these resemblances in the account of religious belief provided by the classical pragmatist philosopher William James. Although James’s psychology does not always parallel the commitments of embodied cognition, his in- sights concerning the role of emotion and socio-cultural context in shaping religious belief, as well as the action-oriented nature of such beliefs, resonate with embodied and embedded accounts of religious belief. James’s insights are readily extended in light of contemporary embodied cognition research to highlight the interdependency between religious belief of individuals and the cognitive scaffolding provided by em- bodied religious practices.
Keywords
William James – embodied cognition – religious belief – cognitive science of religion (csr) – ritual
1 William James on the Nature of Religious Belief
In his essay ‘The Will to Believe’, William James sets out a case for religious belief.1 His primary antagonist, William Kingdon Clifford, argues that religious
1 William James, “The Will to Believe”, in The Will to Believe: And Other Essays in Popular Phi- losophy (New York: Dover, 1956), pp. 1–31.
© koninklijke brill nv, leiden, 2018 | doi 10.1163/18758185-01503006Downloaded from Brill.com10/01/2021 05:49:26PM via free access
2 Ibid., p. 11. 3 Ibid., p. 4. 4 Hilary Putnam, Pragmatism: An Open Question (Oxford: Blackwell, 1995), p. 21.
contemporary pragmatism 15 (2018) 366-386 Downloaded from Brill.com10/01/2021 05:49:26PM via free access
5 E.g., James, “The Will to Believe”, pp. 29–30; James, “Reflex Action and Theism”, p. 123. 6 Graham Bird, William James (London: Routledge & Kegan Paul, 1986), p. 144. 7 For a discussion on how James’s ‘Will to Believe’ doctrine might be evaluated for the phi- losophy of religion, see Michael R. Slater, William James on Ethics and Faith (Cambridge: Cambridge University Press, 2009). 8 James, “The Will to Believe”, p. 11. 9 Ibid.
contemporary pragmatismDownloaded from 15 Brill.com10/01/2021(2018) 366-386 05:49:26PM via free access
Since belief is measured by action, he who forbids us to believe religion to be true, necessarily also forbids us to act as we should if we did believe it to be true. The whole defense of religious faith hinges upon action. If the action required or inspired by the religious hypothesis is in no way different from that dictated by the naturalistic hypothesis, then religious faith is a pure superfluity, better pruned away, and controversy about its legitimacy is a piece of idle trifling, unworthy of serious minds. I myself believe, of course, that the religious hypothesis gives to the world an ex- pression which specifically determines our reactions, and makes them in a large part unlike what they might be on a purely naturalistic scheme of belief.14
10 Ibid. Emphasis added. 11 Ibid., p. 26. 12 Ibid., pp. 2–3. 13 Ibid., p. 9. 14 Ibid., pp. 29–30.
contemporary pragmatism 15 (2018) 366-386 Downloaded from Brill.com10/01/2021 05:49:26PM via free access
James thus envisages religious belief not merely as a set of views which a pas- sive and distantiated observer formulates.15 Instead, beliefs actively shape how their holders act in the world. The implications of holding a belief can clearly be seen in James’s category of ‘self-verifying’ beliefs.16 By promoting this cat- egory of beliefs, James does not endorse the trivially false assertion that sim- ply believing something makes it true, a kind metaphysical wish fulfilment.17 Rather he observes that since beliefs make a difference to how we act in the world, this behavioral difference can (in some cases) bring about the content of the belief. He thereby highlights the active nature of beliefs: beliefs do not simply represent something about what exists, they also direct behaviour.
2 James’s Anticipation of Embodied Cognition
A century after James formulated his psychology, the nascent paradigm of cog- nitive science loosely termed ‘embodied cognition’ or, in an attempt to cap- ture the diversity of projects and claims, more specifically called ‘4E cognition’ (embodied, embedded, enactive, extended) has emerged. Broadly speaking, this paradigm proposes that human cognitive processes are shaped by their particular bodily contexts and environmental situatedness.18 The most frequently cited philosophical antecedent to theories of embodied cognition is French phenomenology. In particular, Maurice Merleau-Ponty’s seminal Phenomenology of Perception is routinely identified as an inspiration for later developments in embodied cognition.19 Alongside this prominent an- tecedent of embodied cognition, commentators have recently observed that pragmatist thought has significant resonances with theories of embodied cog- nition.20 James’s account of religious belief evidences such resonances; each
15 Gregory Fernando Pappas, “William James and the Logic of Faith”, Transactions of the Charles S. Peirce Society 28/4 (1992), 781–808 (p. 801). 16 James, “The Will to Believe”, pp. 28–29. 17 Pappas, “William James and the Logic of Faith”, p. 788. 18 E.g., see Lawrence A. Shapiro, Embodied Cognition (New York: Routledge, 2011); Robert A. Wilson and Lucia Foglia, Embodied Cognition (2015) [cited 9 December 2015]; available from http://plato.stanford.edu/archives/win2015/entries/embodied-cognition/. 19 Maurice Merleau-Ponty, Phenomenology of Perception, ed. Colin Smith (London: Rout- ledge, 1962). 20 See, e.g., the special issue of this journal introduced by Matthew Crippen, “Preface”, Con- temporary Pragmatism 14/1 (2017), 1–3; Mark Johnson, “Cognitive Science and Dewey’s Theory of Mind, Thought, and Language”, in The Cambridge Companion to Dewey, ed. Molly Cochran (Cambridge: Cambridge University Press, 2010), pp. 123–144; Joel Krueger,
contemporary pragmatismDownloaded from 15 Brill.com10/01/2021(2018) 366-386 05:49:26PM via free access
“Extended Mind and Religious Cognition”, in Mental Religion: The Brain, Cognition, and Culture, ed. N. Kasumi Clements (New York: Macmillan, 2016), pp. 237–254 (p. 240). 21 William James, “What Is an Emotion?”, Mind 9/34 (1884), 188–205. William James, The Principles of Psychology, ed. Fredson Bowers, Frederick Burkhardt, and Ignas K. Skrupske- lis, 2 vols. (Cambridge, ma: Harvard University Press, 1981), pp. 1065–1069. 22 Antonio R. Damasio, Descartes’ Error: Emotion, Reason and the Human Brain (London: Vintage, 1994). For a philosophical theory of emotion in this vein, see Jesse J. Prinz, Gut Reactions: A Perceptual Theory of Emotion (Oxford: Oxford University Press, 2004). 23 Richard Rorty, “Religious Faith, Intellectual Responsibility and Romance”, in The Cambridge Companion to William James, ed. Ruth Anna Putnam (1997), pp. 84–102 (pp. 90–91). 24 The way in which embodied cognition research might suggest that human cognition sys- tematically deviates from purely rational thought is traced in its application to behav- ioural economics and moral decision making; see Daniel Kahneman, Thinking, Fast and Slow (London: Allen Lane, 2011); Jonathan Haidt, “The Emotional Dog and Its Rational
contemporary pragmatism 15 (2018) 366-386 Downloaded from Brill.com10/01/2021 05:49:26PM via free access
On the whole, few recent formulas have done more real service of a rough sort in psychology than the Spencerian one that the essence of mental life and of bodily life are one, namely, ‘the adjustment of inner to outer relations.’ Such a formula is vagueness incarnate; but because it takes into account the fact that minds inhabit environments which act on them and on which they in turn react; because, in short, it takes mind in the midst of all its concrete relations, it is immensely more fertile than the old-fashioned ‘rational psychology,’ which treated the soul as a detached
Tail: A Social Intuitionist Approach to Moral Judgment”, Psychological Review 108/4 (2001), 814–834. 25 James, “The Sentiment of Rationality”, pp. 92–93. See also, James, The Principles of Psychol- ogy, pp. 1082–1085.
contemporary pragmatismDownloaded from 15 Brill.com10/01/2021(2018) 366-386 05:49:26PM via free access
existent, sufficient unto itself, and assumed to consider only its nature and properties. I shall therefore feel free to make any sallies into zoology or into pure nerve-physiology….26
Here James asserts that human psychology is best understood as embedded in a body and an environment. Moreover, his critique of rational psychology mirrors the later critique of ‘traditional cognitive science’ by proponents of embodied cognition; both reject a view of the mind which largely functions independently of its concrete context. Third, theories of embodied cognition typically stress the way in which perceptual and motor systems participate in aspects of cognition previously confined to ‘central cognition’, such as memory, conceptualisation, and judge- ments. One of the implications of this view is that motor movement and action planning are central functions of cognition rather than mere afterthoughts; evolutionarily speaking, cognition is geared towards guiding the body through its environment, and it is features such as abstract thought which are the after- thought. This view parallels James’s (and the broader pragmatist) stance on the action-oriented nature of belief. The prescience of James’s thought as a fore- bear of embodied cognition is evidenced by the striking similarity between a passage from James’s work and a key text in embodied cognition from almost a century later; James writes:
It is far too little recognized how entirely the intellect is built up of practi- cal interests. The theory of evolution is beginning to do very good service by its reduction of all mentality to the type of reflex action. Cognition, in this view, is but a fleeting moment, a cross-section at a certain point, of what in its totality is a motor phenomenon. In lower forms of life no one will pretend that cognition is anything more than a guide to appropri- ate action. The germinal question concerning things brought for the first time before consciousness is not the theoretic “What is that?” but the practical “Who goes there?” or rather… “What is to be done”… Cognition, in short, is incomplete until discharged in act: and although it is true that the later mental development… gives birth to a vast amount of theoretic activity over and above that which is immediately ministerial to practice, yet the earlier claim is only postponed, not effaced, and the active nature asserts its rights to the end.27
26 James, The Principles of Psychology, p. 19. 27 James, “The Sentiment of Rationality”, pp. 84–85.
contemporary pragmatism 15 (2018) 366-386 Downloaded from Brill.com10/01/2021 05:49:26PM via free access
Compare this passage with one from Andy Clark’s Being There: Putting Brain, Body, and World Together Again, a seminal text for contemporary embodied cognition:
Perception is commonly cast as the process by which we receive infor- mation from the world. Cognition then comprises intelligent processes defined over some inner rendition of such information. Intentional ac- tion is glossed as the carrying out of the commands that constitute the output of a cogitative, central system. But real-time, real-world success is no respecter of this neat tripartite division of labor. Instead, percep- tion is itself tangled up with specific possibilities of action—so tangled up, in fact, that the job of central cognition often ceases to exist. The in- ternal representations the mind uses to guide actions may thus be best understood as action-and-context-specific control structures rather than as passive recapitulations of external reality. The detailed, action-neutral inner models that were to provide the domain for disembodied, cen- tralized cogitation stand revealed as slow, expensive, hard-to-maintain luxuries—top-end purchases that cost-conscious nature will generally strive to avoid.28
Both of these passages identify the way in which a cognitive system forged through evolutionary processes is geared towards adaptive behaviour. From an evolutionary perspective, cognition is not an end in itself, but serves the embodied organism it directs. Although the points of connection between James’s account of religious belief and embodied cognition are significant, the resemblance between his overall psychology and contemporary embodied cognition research should not be overstated. A crucial point at which James is at odds with embodied cognition is in how cognition relates to perception and action. As the Clark passage quoted above intimates, a recurring theme in embodied cognition is the way in which perception and action systems pervade cognitive processes, be it through the sensorimotor grounding of concepts, reliance on interac- tion with one’s environment, or accessing resources which constitute external cognitive scaffolds.29 The imbrication of sensorimotor systems in cognitive processes challenges the previously widely held computational model which
28 Andy Clark, Being There: Putting Brain, Body, and World Together Again (Cambridge, ma: mit Press, 1997), p. 51. 29 These three examples summarise the three hypotheses of embodied cognition distilled in Shapiro, Embodied Cognition.
contemporary pragmatismDownloaded from 15 Brill.com10/01/2021(2018) 366-386 05:49:26PM via free access
3 Reconsidering Religious Belief in Light of Embodied Cognition
If James, informed by his pragmatist convictions, begins to intuit some aspects of an embodied account of religious belief, we might ask how these insights might be developed more fully in light of contemporary theories of embodied cognition. James’s intuition that religious belief is not solely determined by ab- stract rational deliberation—but is the purview of embodied, affective beings, scaffolded by culture, and directed toward behaviour—can be fleshed out by the ever-growing discoveries regarding the way in which cognition is shaped by the body and its situatedness. The nascent cognitive science of religion (csr) attempts to identify cog- nitive mechanisms which contribute to the psychology of religious belief. However, numerous scholars have observed that csr typically assumes a ‘cognitivist’ understanding of human cognition (in which cognition is largely understood as being independent of the body and its situatedness).32 These
30 James, “Reflex Action and Theism”, pp. 113–114. 31 John Dewey, “The Reflex Arc Concept in Psychology”, Psychological Review 3 (1896), 357– 370 (p. 360). 32 Krueger, “Extended Mind and Religious Cognition”; Richard Sosis and Jordan Kiper, “Religion Is More Than Belief: What Evolutionary Theories of Religion Tell Us About Religious Commitments”, in Challenges to Moral and Religious Belief: Disagreement and
contemporary pragmatism 15 (2018) 366-386 Downloaded from Brill.com10/01/2021 05:49:26PM via free access
Evolution, ed. Michael Bergmann and Patrick Kain (Oxford: Oxford University Press, 2014), pp. 256–276; Matthew Day, “Religion, Off-Line Cognition and the Extended Mind”, Journal of Cognition and Culture 4/1 (2004), 101–121; Tamer M. Soliman, Kathryn A. Johnson, and Hyunjin Song, “It’s Not “All in Your Head”: Understanding Religion from an Embodied Cognition Perspective”, Perspectives on Psychological Science 10/6 (2015), 852–864; Fraser Watts, “Embodied Cognition and Religion”, Zygon 48/3 (2013), 745–758. See also the article by Hans van Eyghen in this volume. 33 Helen de Cruz, “Cognitive Science of Religion and the Study of Theological Concepts”, Topoi 33/2 (2014), 487–497 (p. 489). 34 Will M. Gervais and Joseph Henrich, “The Zeus Problem: Why Representational Con- tent Biases Cannot Explain Faith in Gods”, Journal of Cognition and Culture 10/3 (2010), 383–389. 35 Ibid., pp. 387–388. 36 de Cruz, “Cognitive Science of Religion and the Study of Theological Concepts”, p. 489.
contemporary pragmatismDownloaded from 15 Brill.com10/01/2021(2018) 366-386 05:49:26PM via free access
37 Katinka Dijkstra, Michael P. Kaschak, and Rolf A. Zwaan, “Body Posture Facilitates Re- trieval of Autobiographical Memories”, Cognition 102/1 (2007), 139–149; Mark E. McKin- ney et al., “The Impact of Biofeedback-Manipulated Physiological Change on Emotional State”, Basic & Applied Social Psychology 1/1 (1980), 15–21; John H. Riskind and Carolyn C. Gotay, “Physical Posture: Could It Have Regulatory or Feedback Effects on Motivation and Emotion?”, Motivation and Emotion 6/3 (1982), 273–298. 38 For a review of priming the concept of religion, by implicit, explicit, subliminal, or con- textual means, see Azim F. Shariff et al., “Religious Priming”, Personality and Social Psy- chology Review 20/1 (2016), 27–48. 39 Robert N. McCauley, “Ritual, Memory, and Emotion: Comparing Two Cognitive Hypoth- eses”, in Religion in Mind: Cognitive Perspectives on Religious Belief, Ritual and Experience, ed. Jensine Andresen (Cambridge: Cambridge University Press, 2001), pp. 115–140 (p. 118). 40 E.g., Arieh Moussaieff et al., “Incensole Acetate, an Incense Component, Elicits Psychoac- tivity by Activating trpv3 Channels in the Brain”, The faseb Journal 22/8 (2008), 3024– 3034; Hajo Adam and Adam D. Galinsky, “Enclothed Cognition”, Journal of Experimen- tal Social Psychology 48/4 (2012), 918–925; S.L. Beilock and S. Goldin-Meadow, “Gesture Changes Thought by Grounding It in Action”, Psychological Science 21/11 (2010), 1605–1610; Susan Goldin-Meadow and Sian L. Beilock, “Action’s Influence on Thought: The Case of Gesture”, Perspectives on Psychological Science 5/6 (2010), 664–674; Michael R. Ransom and Mark D. Alicke, “On Bended Knee: Embodiment and Religious Judgements”, Cur- rent Research in Social Psychology 21/9 (2013); Robert C. Fuller and Derek E. Montgomery, “Body Posture and Religious Attitudes”, Archive for the Psychology of Religion 37/3 (2015), 227–239; C. Neil Macrae et al., “A Case of Hand Waving: Action Synchrony and Person
contemporary pragmatism 15 (2018) 366-386 Downloaded from Brill.com10/01/2021 05:49:26PM via free access
Religious beliefs give life to ritual performance, mythical recitation, sym- bolic meaning, and religious discourse, such that collective identities are constructed, which in turn further shapes and internalizes the beliefs. Thus religious beliefs, whether concerning the divinity of scripture, om- nipotence of a supernatural agent, sanctity of land, potency of a ritual, or countless other convictions, cannot be understood as isolated propo- sitional declarations about the world. Rather, religious beliefs must be understood and analyzed within the context of the religious system in which they are embedded.41
This systemic approach highlights the way in which beliefs inhere in a broader religious system as but one facet among others, and underscores the reciprocal relationship between beliefs and other factors. Given this systemic account of religion, Sosis and Kiper argue that religious beliefs rarely stem from intellectual deliberation: ‘adherents do not attain their religious commitments through analytical contemplation; rather, they derive and sustain them by expressing them through rituals, symbols, myths, and other elements of the religious system.’42 This echoes James’s stance in ‘The Will to Believe’, where, as we have seen, he contends that religious belief is not
Perception”, Cognition 109/1 (2008), 152–156; Tanya Vacharkulksemsuk and Barbara L. Fred- rickson, “Strangers in Sync: Achieving Embodied Rapport through Shared Movements”, Journal of Experimental Social Psychology 48/1 (2012), 399–402; Scott S. Wiltermuth and Chip Heath, “Synchrony and Cooperation”, Psychological Science 20/1 (2009), 1–5; Paul Reddish et al., “Collective Synchrony Increases Prosociality Towards Non-Performers and Outgroup Members”, British Journal of Social Psychology (2016), 1–17. Robert C. Fuller and Derek E. Montgomery, ‘Body Posture and Religious Attitudes,’ Archive for the Psy- chology of Religion 37, no. 3 (2015). Michael R. Ransom and Mark D. Alicke, “On Bended Knee: Embodiment and Religious Judgements,” Current Research in Social Psychology 21, no. 9 (2013). 41 Sosis and Kiper, “Religion Is More Than Belief: What Evolutionary Theories of Religion Tell Us About Religious Commitments”, p. 263. 42 Ibid., p. 270.
contemporary pragmatismDownloaded from 15 Brill.com10/01/2021(2018) 366-386 05:49:26PM via free access
43 William James, The Varieties of Religious Experience: A Study in Human Nature (London: Longmans, Green and Co., 1902), p. 28. 44 I make this argument in greater detail in Tobias Tan, “The Corporeality of Religious Expe- rience: Embodied Cognition in Religious Practices”, in Experience or Expression? Religious Experience Revisited, ed. Thomas Hardtke, Ulrich Schmiedel, and Tobias Tan (Leiden: Brill, 2016), pp. 207–226. 45 Nicholas Lash, Easter in Ordinary: Reflections on Human Experience and the Knowledge of God (London: University of Notre Dame Press, 1990), pp. 1–104. See also, Charles Taylor, Varieties of Religion Today: William James Revisited (Cambridge, ma: Harvard University Press, 2002), pp. 20–29. 46 Lash, Easter in Ordinary, p. 41. Emphasis original. Lash also argues that despite James’ ‘radical empiricism, his wider philosophical position, found in The Varieties and in his other works, ultimately fails to extricate itself from a Cartesian dualism. See ibid., p. 35. See also, Gerald E. Myers, “Introduction: The Intellectual Context”, in The Principles of Psy- chology, ed. Fredson Bowers, Frederick Burkhardt, and Ignas K. Skrupskelis (Cambridge, ma: Harvard University Press, 1981), pp. xi–xli.
contemporary pragmatism 15 (2018) 366-386 Downloaded from Brill.com10/01/2021 05:49:26PM via free access
There is another sort of human play, into which higher æsthetic feel- ings enter. I refer to that love of festivities, ceremonies, ordeals, etc., which seems to be universal in our species. The lowest savages have their dances, more or less formally conducted. The various religions have their solemn rites and exercises, and civic and military power sym- bolize their grandeur by processions and celebrations of diverse sorts. We have our operas and parties and masquerades. An element common to all these ceremonial games, as they may be called, is the excitement of concerted action as one of an organized crowd. The same acts, per- formed with a crowd, seem to mean vastly more than when performed alone.48
In this passage James seems to intuit the capacity for communal rituals— religious and non-religious alike—to arouse strong emotions (‘higher aesthet- ic feelings’, ‘love’, ‘excitement’) and effect social bonding. Such an insight is, by design, altogether absent from his tome on religious experience. Returning to ‘The Will to Believe’, one of James’s primary interlocutors (af- ter Clifford) is Blaise Pascal. James is critical of Pascal’s Wager and, in a char- acteristically anti-Catholic sentiment, derides ‘Pascal’s own personal belief in masses and holy water.’49 However, Pascal not only believes in ‘masses and holy water’, but recommends them as a means to belief:
You would like to attain faith, and do not know the way; you would like to cure yourself of unbelief, and ask the remedy for it. Learn of those who have been bound like you, and who now stake all their possessions. These are people who know the way which you would follow, and who are cured of an ill of which you would be cured. Follow the way by which they began; by acting as if they believed, taking the holy water, having
47 Taylor, Varieties of Religion Today: William James Revisited, pp. 20–29. 48 James, The Principles of Psychology, p. 1045. 49 James, “The Will to Believe”, p. 6. James routinely identifies himself and his implied audi- ence as Protestant.
contemporary pragmatismDownloaded from 15 Brill.com10/01/2021(2018) 366-386 05:49:26PM via free access
masses said, etc. Even this will naturally make you believe, and deaden your acuteness.50
Whereas James recognises the link between emotional and contextual influ- ences on religious belief, he fails to recognise the role of religious practices in framing these—blinkered, perhaps, by his anti-ritualistic bias. In summary, James’s philosophical defence of religious belief is informed by his psychological insights into the nature of belief. As a result, rather than arguing for some idealised version of belief, he is attentive to the particular dynamics of belief as they play out in human subjects. His understanding of re- ligious belief is largely consistent with contemporary insights from embodied cognition, which likewise identify the idiosyncratic nature of human cogni- tion stemming from the particularities of human embodiment. An embodied approach to cognition can further extend James’s psychologically rich under- standing of religious belief by showing how such beliefs are scaffolded by em- bodied religious practices. A Jamesian-inspired embodied view of cognition suggests a number of ways in which the cognitive science of religion might be extended. In particular, I suggest three nascent strands of csr which might be developed further. First, following ‘the Zeus problem’, greater attention might be paid to the role of con- textual factors in influencing religious belief.51 Norenzayan and Gervais’s work on the origins religious disbelief, in which two of the four ‘pathways’ to disbe- lief are contextual, provides a helpful exemplar here. Second, further work on the role of emotions in religious belief would be welcome.52 Harvey White- house identifies the role of heightened emotion in forming memory of ritual practices;53 and a growing literature catalogues the cognitive effects of awe;54
50 Blaise Pascal, Pensées and Other Writings, ed. Anthony Levi and Honor Levi (Oxford: Oxford University Press, 2008), §233. 51 Gervais and Henrich, “The Zeus Problem: Why Representational Content Biases Cannot Explain Faith in Gods”. 52 A. Norenzayan and W.M. Gervais, “The Origins of Religious Disbelief”, Trends in Cognitive Sciences 17/1 (2013), 20–25. 53 Harvey Whitehouse, Modes of Religiosity: A Cognitive Theory of Religious Transmission (Walnut Creek, ca: AltaMira Press, 2004). 54 For example, see Michiel van Elk et al., “‘Standing in Awe’: The Effects of Awe on Body Per- ception and the Relation with Absorption”, Collabra 2/1 (2016), 1–16; Piercarlo Valdesolo and Jesse Graham, “Awe, Uncertainty, and Agency Detection”, Psychological Science 25/1 (2014), 170–178; Michelle N. Shiota, Dacher Keltner, and Amanda Mossman, “The Nature of Awe: Elicitors, Appraisals, and Effects on Self-Concept”, Cognition and Emotion 21/5 (2007), 944–963; Paul K. Piff et al., “Awe, the Small Self, and Prosocial Behavior”, Journal of
contemporary pragmatism 15 (2018) 366-386 Downloaded from Brill.com10/01/2021 05:49:26PM via free access
Acknowledgements
I am grateful to the editors of this special edition and to the anonymous re- viewer for their helpful feedback on an earlier version of this article. The work for this article was completed during a post in the Science-Engaged Theology Project funded by the John Templeton Foundation (Grant 59023).
References
Adam, Hajo, and Adam D. Galinsky. “Enclothed Cognition.” Journal of Experimental Social Psychology 48, no. 4 (2012): 918–925. doi: 10.1016/j.jesp.2012.02.008. Beilock, S.L., and S. Goldin-Meadow. “Gesture Changes Thought by Grounding It in Ac- tion.” Psychological Science 21, no. 11 (2010): 1605–1610. doi: 10.1177/0956797610385353. Bird, Graham. William James. Arguments of the Philosophers. London: Routledge & Kegan Paul, 1986. Clark, Andy. Being There: Putting Brain, Body, and World Together Again. Cambridge, MA: MIT Press, 1997. Colzato, Lorenza S., Ilja van Beest, Wery P.M. van den Wildenberg, Claudia Scorolli, Shirley Dorchin, Nachshon Meiran, Anna M. Borghi, and Bernhard Hommel.
Personality & Social Psychology 108/6 (2015), 883–899; Dacher Keltner and Jonathan Haidt, “Approaching Awe, a Moral, Spiritual, and Aesthetic Emotion”, Cognition and Emotion 17/2 (2003), 297–314. 55 Lorenza S. Colzato, Wery P.M. van den Wildenberg, and Bernhard Hommel, “Losing the Big Picture: How Religion May Control Visual Attention”, plos one 3/11 (2008), 11–13; Lorenza S. Colzato et al., “God: Do I Have Your Attention?”, Cognition 117/1 (2010), 87–94. Cf. Max Weber, The Protestant Ethic and the Spirit of Capitalism, trans. Talcott Parsons (London: Allen & Unwin, 1930).
contemporary pragmatismDownloaded from 15 Brill.com10/01/2021(2018) 366-386 05:49:26PM via free access
“God: Do I Have Your Attention?” Cognition 117, no. 1 (2010): 87–94. doi: 10.1016/j .cognition.2010.07.003. Colzato, Lorenza S., Wery P.M. van den Wildenberg, and Bernhard Hommel. “Losing the Big Picture: How Religion May Control Visual Attention.” plos one 3, no. 11 (2008): 11–13. doi: 10.1371/journal.pone.0003679. Crippen, Matthew. “Preface.” Contemporary Pragmatism 14, no. 1 (2017): 1–3. doi: doi. org/10.1163/18758185-01401001. Damasio, Antonio R. Descartes’ Error: Emotion, Reason and the Human Brain. London: Vintage, 1994. Day, Matthew. “Religion, Off-Line Cognition and the Extended Mind.” Journal of Cogni- tion and Culture 4, no. 1 (2004): 101–121. doi: 10.1163/156853704323074778. de Cruz, Helen. “Cognitive Science of Religion and the Study of Theological Concepts.” Topoi 33, no. 2 (2014): 487–497. doi: 10.1007/s11245-013-9168-9. Dewey, John. “The Reflex Arc Concept in Psychology.” Psychological Review 3 (1896): 357–370. doi: 10.1037/h0070405. Dijkstra, Katinka, Michael P. Kaschak, and Rolf A. Zwaan. “Body Posture Facilitates Retrieval of Autobiographical Memories.” Cognition 102, no. 1 (2007): 139–149. doi: 10.1016/j.cognition.2005.12.009. Fuller, Robert C., and Derek E. Montgomery. “Body Posture and Religious At- titudes.” Archive for the Psychology of Religion 37, no. 3 (2015): 227–239. doi: 10.1163/15736121-12341310. Gervais, Will M., and Joseph Henrich. “The Zeus Problem: Why Representational Con- tent Biases Cannot Explain Faith in Gods.” Journal of Cognition and Culture 10, no. 3 (2010): 383–389. doi: 10.1163/156853710X531249. Goldin-Meadow, Susan, and Sian L. Beilock. “Action’s Influence on Thought: The Case of Gesture.” Perspectives on Psychological Science 5, no. 6 (2010): 664–674. doi: 10.1177/1745691610388764. Haidt, Jonathan. “The Emotional Dog and Its Rational Tail: A Social Intuitionist Ap- proach to Moral Judgment.” Psychological Review 108, no. 4 (2001): 814–834. doi: 10.1037/0033-295X.108.4.814. James, William. “What Is an Emotion?” Mind 9, no. 34 (1884): 188–205. doi: 10.2307/2246769. James, William. The Varieties of Religious Experience: A Study in Human Nature. Gifford Lectures on Natural Religion. London: Longmans, Green and Co., 1902. James, William. “Reflex Action and Theism.” In The Will to Believe: And Other Essays in Popular Philosophy, pp. 111–144. New York: Dover, 1956. James, William. “The Sentiment of Rationality.” In The Will to Believe: And Other Essays in Popular Philosophy, pp. 63–110. New York: Dover, 1956. James, William. “The Will to Believe.” In The Will to Believe: And Other Essays in Popular Philosophy, pp. 1–31. New York: Dover, 1956.
contemporary pragmatism 15 (2018) 366-386 Downloaded from Brill.com10/01/2021 05:49:26PM via free access
James, William. The Principles of Psychology. Edited by Fredson Bowers, Frederick Bur- khardt and Ignas K. Skrupskelis. 2 vols. Cambridge, MA: Harvard University Press, 1981. Johnson, Mark. “Cognitive Science and Dewey’s Theory of Mind, Thought, and Lan- guage.” In The Cambridge Companion to Dewey, edited by Molly Cochran. Cam- bridge Companions to Philosophy, pp. 123–144. Cambridge: Cambridge University Press, 2010. doi: 10.1017/ccol9780521874564.007. Kahneman, Daniel. Thinking, Fast and Slow. London: Allen Lane, 2011. Keltner, Dacher, and Jonathan Haidt. “Approaching Awe, a Moral, Spiritual, and Aesthetic Emotion.” Cognition and Emotion 17, no. 2 (2003): 297–314. doi: 10.1080/02699930302297. Krueger, Joel. “Extended Mind and Religious Cognition.” In Mental Religion: The Brain, Cognition, and Culture, edited by N. Kasumi Clements, pp. 237–254. New York: Mac- millan, 2016. Lash, Nicholas. Easter in Ordinary: Reflections on Human Experience and the Knowledge of God. Richard Lectures. London: University of Notre Dame Press, 1990. Macrae, C. Neil, Oonagh K. Duffy, Lynden K. Miles, and Julie Lawrence. “A Case of Hand Waving: Action Synchrony and Person Perception.” Cognition 109, no. 1 (2008): 152– 156. doi: 10.1016/j.cognition.2008.07.007. McCauley, Robert N. “Ritual, Memory, and Emotion: Comparing Two Cognitive Hy- potheses.” In Religion in Mind: Cognitive Perspectives on Religious Belief, Ritual and Experience, edited by Jensine Andresen, pp. 115–140. Cambridge: Cambridge Univer- sity Press, 2001. McKinney, Mark E., Robert J. Gatchel, Donald Brantley, and Rick Harrington. “The Im- pact of Biofeedback-Manipulated Physiological Change on Emotional State.” Basic & Applied Social Psychology 1, no. 1 (1980): 15–21. doi: 10.1207/s15324834basp0101_2. Merleau-Ponty, Maurice. Phenomenology of Perception. International Library of Philosophy and Scientific Method. Edited by Colin Smith. London: Routledge, 1962. Moussaieff, Arieh, Neta Rimmerman, Tatiana Bregman, Alex Straiker, Christian C. Felder, Shai Shoham, Yoel Kashman, Susan M. Huang, Hyosang Lee, Esther Sho- hami, Ken Mackie, Michael J. Caterina, J. Michael Walker, Ester Fride, and Raphael Mechoulam. “Incensole Acetate, an Incense Component, Elicits Psychoactivity by Activating trpv3 Channels in the Brain.” The faseb Journal 22, no. 8 (2008): 3024– 3034. doi: 10.1096/fj.07-101865. Myers, Gerald E. “Introduction: The Intellectual Context.” In The Principles of Psy- chology, edited by Fredson Bowers, Frederick Burkhardt and Ignas K. Skrupskelis, pp. xi–xli. Cambridge, MA: Harvard University Press, 1981. Norenzayan, A., and W.M. Gervais. “The Origins of Religious Disbelief.” Trends in Cogni- tive Sciences 17, no. 1 (2013): 20–25. doi: 10.1016/j.tics.2012.11.006.
contemporary pragmatismDownloaded from 15 Brill.com10/01/2021(2018) 366-386 05:49:26PM via free access
Pappas, Gregory Fernando. “William James and the Logic of Faith.” Transactions of the Charles S. Peirce Society 28, no. 4 (1992): 781–808. Pascal, Blaise. Pensées and Other Writings. Oxford World’s Classics. Edited by Anthony Levi and Honor Levi. Oxford: Oxford University Press, 2008. Piff, Paul K., Pia Dietze, Matthew Feinberg, Daniel M. Stancato, and Dacher Keltner. “Awe, the Small Self, and Prosocial Behavior.” Journal of Personality & Social Psychol- ogy 108, no. 6 (2015): 883–899. doi: 10.1037/pspi0000018. Prinz, Jesse J. Gut Reactions: A Perceptual Theory of Emotion. Oxford: Oxford University Press, 2004. Putnam, Hilary. Pragmatism: An Open Question. Oxford: Blackwell, 1995. Ransom, Michael R., and Mark D. Alicke. “On Bended Knee: Embodiment and Reli- gious Judgements.” Current Research in Social Psychology 21, no. 9 (2013). Reddish, Paul, M.W. Tong Eddie, Jonathan Jong, Jonathan A. Lanman, and Harvey Whitehouse. “Collective Synchrony Increases Prosociality Towards Non-Performers and Outgroup Members.” British Journal of Social Psychology (2016): 1–17. doi: 10.1111/ bjso.12165. Riskind, John H., and Carolyn C. Gotay. “Physical Posture: Could It Have Regulatory or Feedback Effects on Motivation and Emotion?” Motivation and Emotion 6, no. 3 (1982): 273–298. doi: 10.1007/bf00992249. Rorty, Richard. “Religious Faith, Intellectual Responsibility and Romance.” In The Cam- bridge Companion to William James, edited by Ruth Anna Putnam, pp. 84–102, 1997. Shapiro, Lawrence A. Embodied Cognition. New Problems of Philosophy. New York: Routledge, 2011. Shariff, Azim F., Aiyana K. Willard, Teresa Andersen, and Ara Norenzayan. “Religious Priming.” Personality and Social Psychology Review 20, no. 1 (2016): 27–48. doi: doi:10.1177/1088868314568811. Shiota, Michelle N., Dacher Keltner, and Amanda Mossman. “The Nature of Awe: Elicitors, Appraisals, and Effects on Self-Concept.” Cognition and Emotion 21, no. 5 (2007): 944–963. doi: 10.1080/02699930600923668. Slater, Michael R. William James on Ethics and Faith. Cambridge: Cambridge University Press, 2009. Soliman, Tamer M., Kathryn A. Johnson, and Hyunjin Song. “It’s Not ‘All in Your Head’: Understanding Religion from an Embodied Cognition Perspective.” Perspectives on Psychological Science 10, no. 6 (2015): 852–864. doi: 10.1177/1745691615606373. Sosis, Richard, and Jordan Kiper. “Religion Is More Than Belief: What Evolutionary Theories of Religion Tell Us About Religious Commitments.” In Challenges to Moral and Religious Belief: Disagreement and Evolution, edited by Michael Bergmann and Patrick Kain, pp. 256–276. Oxford: Oxford University Press, 2014. Tan, Tobias. “The Corporeality of Religious Experience: Embodied Cognition in Reli- gious Practices.” In Experience or Expression? Religious Experience Revisited, edited
contemporary pragmatism 15 (2018) 366-386 Downloaded from Brill.com10/01/2021 05:49:26PM via free access
by Thomas Hardtke, Ulrich Schmiedel and Tobias Tan, pp. 207–226. Leiden: Brill, 2016. doi: 10.1163/9789004328600_014. Taylor, Charles. Varieties of Religion Today: William James Revisited. Cambridge, MA: Harvard University Press, 2002. Vacharkulksemsuk, Tanya, and Barbara L. Fredrickson. “Strangers in Sync: Achieving Embodied Rapport through Shared Movements.” Journal of Experimental Social Psy- chology 48, no. 1 (2012): 399–402. doi: 10.1016/j.jesp.2011.07.015. Valdesolo, Piercarlo, and Jesse Graham. “Awe, Uncertainty, and Agency Detection.” Psy- chological Science 25, no. 1 (2014): 170–178. doi: 10.1177/0956797613501884. van Elk, Michiel, Annika Karinen, Eva Specker, Eftychia Stamkou, and Matthijs Baas. “‘Standing in Awe’: The Effects of Awe on Body Perception and the Relation with Absorption.” Collabra 2, no. 1 (2016): 1–16. doi: 10.1525/collabra.36. Watts, Fraser. “Embodied Cognition and Religion.” Zygon 48, no. 3 (2013): 745–758. doi: 10.1111/zygo.12026. Weber, Max. The Protestant Ethic and the Spirit of Capitalism. Translated by Talcott Par- sons. London: Allen & Unwin, 1930. Whitehouse, Harvey. Modes of Religiosity: A Cognitive Theory of Religious Transmission. Walnut Creek, CA: AltaMira Press, 2004. Wilson, Robert A., and Lucia Foglia. “Embodied Cognition.” http://plato.stanford.edu/ archives/win2015/entries/embodied-cognition/. Wiltermuth, Scott S., and Chip Heath. “Synchrony and Cooperation.” Psychological Sci- ence 20, no. 1 (2009): 1–5. doi: 10.1111/j.1467-9280.2008.02253.x.
contemporary pragmatismDownloaded from 15 Brill.com10/01/2021(2018) 366-386 05:49:26PM via free access