Burials, texts and rituals. Ethnoarchaeological investigations in North Bali, Indonesia edited by Hauser-Schäublin, Brigitta and I Wayan Ardika
Burials, texts and rituals. Ethnoarchaeological investigations in North Bali, Indonesia edited by Hauser-Schäublin, Brigitta and I Wayan Ardika
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印度尼西亚巴厘岛北部的埋葬、文本和仪式 民族考古学调查 由 Hauser-Schäublin、Brigitta 和 I Wayan Ardika 编辑
DOI：
10.1111/j.1469-8676.2009.00075_6.x
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发表时间：
2008
影响因子：
1.4
通讯作者：
I Wayan Ardika
中科院分区：
文献类型：
--
作者：
Hauser-Schäublin;I Wayan Ardika
《学习宗教》反映了宗教研究日益努力缩小自然科学与社会科学之间的差距。编辑David Berliner和Ramon Sarr ó将这一事业定位为在“社会互动的缝隙”和个人“认知能力”上对宗教知识的探索。11)。因此，每位作者都试图引用认知科学和心理学的最新发现，尤其是帕斯卡·博耶尔和哈维·怀特豪斯的发现。这12项贡献涵盖了各种各样的传统，包括“融合”和“复兴”的宗教，如基督教理性主义、新时代社区和非裔巴西人的精神占有。这本书谈到了认知方法的挑战和潜在优势，在它最聪明的时刻，它说明了宗教传播研究的创新方向。Berliner和Sarr ó邀请我们批判性地思考学习实际上作为分析范畴所指定的内容。他们认识到，这不仅仅是被动地接受来自前几代人的既定教义，而且是有意识和无意识地获得某些心理和情感倾向。很少有贡献者对学习的类别有同样的思考。一个例外是Michael Lambek（第5章），他尖锐地将讨论指向仪式表演中的“严肃性”和“信念”概念。兰贝克认为，学习涉及到意向性，或“追赶自己”——意识到“我们的意思是什么”
Learning Religion reflects a growing endeavour in the study of religion to narrow the gap between the natural and social sciences. Editors David Berliner and Ramon Sarr ó situate this enterprise as an exploration of religious knowledge at the ‘interstices of social interaction’and individual ‘cognitive capacities’(p. 11). Each of the contributors thus attempts to engage recent findings in cognitive science and psychology, most notably those of Pascal Boyer and Harvey Whitehouse. The 12 contributions span a variety of traditions, including ‘syncretistic’and ‘resurgent’religions such as Christian Rationalism, New Age communities and Afro-Brazilian spirit possession. The volume speaks to both the challenges and potential advantages of cognitive approaches, and at its brightest moments it illustrates innovative directions in the study of religious transmission.Berliner and Sarr ó invite us to think critically about what learning actually designates as an analytical category. They recognise that it is not simply the passive acceptance of established doctrine from previous generations, but also the conscious and unconscious acquisition of certain mental and emotional dispositions. Few of the contributors are equally thoughtful about the category of learning. One exception is Michael Lambek (chapter 5), who poignantly orients the discussion towards the concepts of ‘seriousness’ and ‘conviction’in ritual performances. Lambek argues that learning involves intentionality, or ‘catching up with oneself’–the realisation that ‘we mean what