Religijne pojmowanie świata jako mentalny model rzeczywistości wynikający z odmiennych stylów poznawczych

Avant, wol. XI, nr 3, doi: 10.26913/avant.2020.03.15
publikowane na licencji CC BY-NC-ND 3.0

Jakub Skałbania orcid-id
Wydział Nauk Medycznych w Katowicach
Śląski Uniwersytet Medyczny w Katowicach
skalbaniakuba @ gmail.com


Miłosz Gołyszny orcid-id

Zakład Farmakologii Katedry Farmakologii
Wydział Nauk Medycznych w Katowicach
Śląski Uniwersytet Medyczny w Katowicach
miloszgolyszny @ o2.pl

Publikacja Online First: 29 stycznia 2020   Pełny tekst

Abstrakt: Rozwój takich dziedzin naukowych jak psychologia ewolucyjna, psychologia poznawcza czy kognitywistyka doprowadził do wzrostu zainteresowania współzależnością między funkcjonowaniem mechanizmów percepcji i strategii poznawczych a dynamiczną zdolnością do tworzenia hipotez na temat funkcjonowania świata. Jednym z coraz częściej badanych w tym kontekście fenomenów ludzkiej kultury jest religia i supranaturalistyczny sposób pojmowania rzeczywistości. Liczne badania wskazują, że rozumowanie określane jako religijne może wynikać bezpośrednio z konstrukcji umysłu i jest efektem nadaktywnego działania mechanizmów poznawczych, których funkcja pozostaje całkowicie niezwiązana z religią. Niektórzy autorzy sugerują nawet, że religijny sposób interpretacji zjawisk naturalnych jest efektem funkcjonowania specyficznego stylu poznawczego, który można scharakteryzować. W niniejszym artykule dokonano przeglądu badań z wykorzystaniem zwierząt i ludzi, z wyszczególnieniem etapów rozwoju (okres dziecięcy / okres dorosłości). Dokonano ponadto analizy badań osób, które charakteryzują się zaburzeniami tak zwanej teorii umysłu.

Słowa kluczowe: kognitywistyka; neurobiologia; religia; model rzeczywistości; teoria umysłu


Religious understanding of the world as a mental model of reality resulting from different cognitive styles

Abstract: The development of scientific fields such as evolutionary psychology, cognitive psychology, or cognitive science has led to an increased interest in the relationship between the functioning of cognitive perception mechanisms and strategies, and the dynamic ability to create hypotheses about the functioning of the world. One of the phenomena of human culture increasingly examined in this context is the religious and supranaturalist way of understanding reality. Numerous studies indicate that reasoning defined as religious may result directly from the construction of the mind and is the result of the overactive operation of cognitive mechanisms whose function remains completely unrelated to religion. Some authors even suggest that the religious way of interpreting natural phenomena is the result of the functioning of a specific cognitive style that can be characterized. This article reviews the research focus on animals and people (adolescence period/adults). Moreover, it was analyzed in people with mind theory disorders.

Keywords: cognitive science; neurobiology; religion; model of reality; theory of mind


Bibliografia

Andersen, M., Pfeiffer, T., Müller, S., & Schjoedt, U. (2019). Agency detection in predictive minds: a virtual reality study. Religion, Brain & Behavior, 9(1), 52-64.
https://doi.org/10.1080/2153599X.2017.1378709
Aronson, E., Wilson, T. D., Akert, R. M., Gilewicz, J. (2006). Psychologia społeczna. Poznań: Zysk i S-ka.
Atkinson, A. R. (2016). A synthesis of the memetic, cognitive, and group selectionist approaches to religion (Doctoral dissertation, University of Bristol).
Azari, N., Nickel, J., Wunderlich, G., Niedeggen, M., Hefter, H., Tellmann, L., Herzog H., Stoerig P., Birnbacher D., Seitz, R.. (2001). Neural correlates of religious experience. European journal of neuroscience, 13(8), 1649-1652.
https://doi.org/10.1046/j.0953-816x.2001.01527.x
Barrett, N. F. (2010). Toward an alternative evolutionary theory of religion: Looking past computational evolutionary psychology to a wider field of possibilities. Journal of the American Academy of Religion, 78(3), 583-621.
https://doi.org/10.1093/jaarel/lfq019
Beck, J., & Forstmeier, W. (2007). Superstition and belief as inevitable by-products of an adaptive learning strategy. Human Nature, 18(1), 35-46.
https://doi.org/10.1007/BF02820845
Beran, T., Ramirez-Serrano, A., Kuzyk, R., Fior, M. i Nugent, S. (2011). Understanding how children understand robots: Perceived animism in child-robot interaction. International Journal of Human-Computer Studies, 69(7-8), 539-550.
https://doi.org/10.1016/j.ijhcs.2011.04.003
Brewer, J., Worhunsky, P., Gray, J., Tang, Y., Weber, J. i Kober, H. (2011). Meditation experience is associated with differences in default mode network activity and connectivity. Proceedings of the National Academy of Sciences, 108(50), 20254-20259.
https://doi.org/10.1073/pnas.1112029108
Bullock, M.. (1985). Animism in childhood thinking: A new look at an old question. Developmental Psychology, 21(2), 217-225.
https://doi.org/10.1037/0012-1649.21.2.217
Caldwell-Harris, C., Murphy, C. i Velazquez, T. (2011). Religious belief systems of persons with high functioning autism. Proceedings of the Annual Meeting of the Cognitive Science Society, 33.
Call, J., Tomasello, M.. (2008). Does the chimpanzee have a theory of mind? 30 years later. Trends in cognitive sciences, 12(5), 187-192.
https://doi.org/10.1016/j.tics.2008.02.010
Colzato, L., van den Wildenberg, W. i Hommel, B. (2008). Losing the big picture: How religion may control visual attention. PLoS One, 3(11), e3679.
https://doi.org/10.1371/journal.pone.0003679
Daws, R. i Hampshire, A. (2017). The Negative Relationship between Reasoning and Religiosity Is Underpinned by a Bias for Intuitive Responses Specifically When Intuition and Logic Are in Conflict. Frontiers in psychology, 8, 2191.
https://doi.org/10.3389/fpsyg.2017.02191
Dennett, D. (1997). Natura umysłów. Warszawa: CIS.
Dennett, D. (2008). Odczarowanie. Religia jako zjawisko naturalne. Warszawa: Państwowy Instytut Wydawniczy.
Dulewicz, M. (2013). Neuroteologiczne wyjaśnienia przeżyć religijnych. Analiza krytyczna. Humaniora. Czasopismo Internetowe, 2, 113-121.
Egan, M. F., Goldberg, T. E., Kolachana, B. S., Callicott, J. H., Mazzanti, C. M., Straub, R. E., Goldman, D., Weinberger, D. R. (2001). Effect of COMT Val108/158 Met genotype on frontal lobe function and risk for schizophrenia. Proceedings of the National Academy of Sciences, 98(12), 6917-6922.
https://doi.org/10.1073/pnas.111134598
Fischler, M. i Firschein, O. (1987). Intelligence: the eye, the brain, and the computer. Boston: Addison-Wesley.
Foster, K. R., Kokko, H. (2008). The evolution of superstitious and superstition-like behaviour. Proceedings of the Royal Society B: Biological Sciences, 276(1654), 31-37.
https://doi.org/10.1098/rspb.2008.0981
Gallagher, H. i Frith, C. (2003). Functional imaging of ‘theory of mind’. Trends in cognitive sciences, 7(2), 77-83.
https://doi.org/10.1016/S1364-6613(02)00025-6
Gazzaniga, M. (2013). Kto tu rządzi-ja czy mój mózg?. Sopot: Smak Słowa.
Gentner, D., Stevens, A. L. (2014). Mental models. New York: Psychology Press.
https://doi.org/10.4324/9781315802725
Gervais, W. (2013). Religious cognition. W V. Saroglou, Religion, personality, and social behavior (s. 81-105). New York: Psychology Press.
Gervais, W., Norenzayan, A. (2012). Analytic thinking promotes religious disbelief. Science, 6080, 493-496.
https://doi.org/10.1126/science.1215647
Gjersoe, N. L., Hall, E. L., Hood, B. (2015). Children attribute mental lives to toys when they are emotionally attached to them. Cognitive Development, 34, 28-38.
https://doi.org/10.1016/j.cogdev.2014.12.002
Gogos, J., Morgan, M., Luine, V., Santha, M., Ogawa, S., Pfaff, D., Karayiorgou, M. (1998). Catechol-O-methyltransferase-deficient mice exhibit sexually dimorphic changes in catecholamine levels and behavior. Proceedings of the National Academy of Sciences USA, 95, 9991-9996
https://doi.org/10.1073/pnas.95.17.9991
Grzymała-Moszczyńska, H. (2004). Religia a kultura. Wybrane zagadnienia z kulturowej psychologii religii. Kraków: Wydawnictwo Uniwersytetu Jagiellońskiego.
Guthrie, S. (1993). Faces in the clouds: A new theory of religion. New York: Oxford University Press on Demand.
Heider, F. i Simmel, M. (1944). An Experimental Study of Apparent Behavior. The American Journal of Psychology, 54(2), 243.
https://doi.org/10.2307/1416950
Heller, M. (2016). Filozofia przypadku. Kraków: Copernicus Center Press.
Horowitz, A. (2009). Attention to attention in domestic dog (Canis familiaris) dyadic play. Animal Cognition, 1291, 107-118.
https://doi.org/10.1007/s10071-008-0175-y
Inzlicht, M., McGregor, I., Hirsh, J. i Nash, K. (2009). Neural markers of religious conviction. Psychological Science, 20, 385-392.
https://doi.org/10.1111/j.1467-9280.2009.02305.x
Jones, J. W. (2015). Can Science Explain Religion?: The Cognitive Science Debate. Oxford University Press.
https://doi.org/10.1093/acprof:oso/9780190249380.001.0001
Jones, N. A., Ross, H., Lynam, T., Perez, P. & Leitch, A. (2011). Mental models: an interdisciplinary synthesis of theory and methods. Ecology and Society, 16 (1), 46-46.
https://doi.org/10.5751/ES-03802-160146
Justin, M., Marion, B. i Hoffman, D. (2010). Natural selection and veridical perceptions. Journal of Theoretical Biology, 504-515.
https://doi.org/10.1016/j.jtbi.2010.07.020
Kelemen, D. (2004). Are children “intuitive theists”? Reasoning about purpose and design in nature. Psychological Science, 15(5), 295-301.
https://doi.org/10.1111/j.0956-7976.2004.00672.x
Klingensmith, S. (1953). Child Animism: What the Child Means by” Alive”. Child Development, 51-61.
https://doi.org/10.2307/1126300
https://doi.org/10.1111/j.1467-8624.1953.tb04715.x
Kowalczyk, K. (2012). Neuroteologia-naturalistyczna konceptualizacja doświadczenia religijnego. Internetowy Magazyn Filozoficzny Hybris HYBRIS, 17, 50-79.
Krummenacher, P., Mohr, C., Haker, H. i Brugger, P. (2010). Dopamine, paranormal belief, and the detection of meaningful stimuli. Journal of Cognitive Neuroscience, 22(8), 1670-1681.
https://doi.org/10.1162/jocn.2009.21313
Krupenye, C., Kano, F., Hirata, S., Call, J. i Tomasello, M. (2016). Great apes anticipate that other individuals will act according to false beliefs. Science, 354(6308), 110-114.
https://doi.org/10.1126/science.aaf8110
Kühnen, U. i Oyserman, D. (2002). Thinking about the self influences thinking in general: Cognitive consequences of salient self-concept. Journal of Experimental Social Psychology, 38(5), 492-499.
https://doi.org/10.1016/S0022-1031(02)00011-2
Larsson, M., Larhammar, D. i Fredrikson, M., (2005). Reply to MA Persinger and SA Koren’s response to Granqvist et al. Neuroscience Letters, 380(3), 348-350.
https://doi.org/10.1016/j.neulet.2005.03.059
Leaman, O., 2000. Eastern Philosophy: Key Readings. New York: Routledge.
Lelli-Chiesa, G., Kempton, M. J., Jogia, J., Tatarelli, R., Girardi, P., Powell, J., Collier, D., Frangou, S. (2011). The impact of the Val 158 Met catechol-O-methyltransferase genotype on neural correlates of sad facial affect processing in patients with bipolar disorder and their relatives. Psychological Medicine, 41(4), 779-788.
https://doi.org/10.1017/S0033291710001431
Lin, Z., Lin, Y. i Han, S., (2008). Self-construal priming modulates visual activity underlying global/local perception. Biological psychology, 77(1), 93-97.
https://doi.org/10.1016/j.biopsycho.2007.08.002
Maij, D., Van Elk, M. i Schjoedt, U. (2017). The role of alcohol in expectancy-driven mystical experiences: a pre-registered field study using placebo brain stimulation. Religion, Brain & Behavior, 1-18.
https://doi.org/10.1080/2153599X.2017.1403952
Marks, K. (1949). Przyczynek do krytyki heglowskiej filozofii prawa. W W. Engels i K. Marks, “Wybrane pisma filozoficzne 1844-1846. Warszawa: KiW.
Masuda, T., Nisbett, R. (2000). Attending holistically vs. analytically: Comparing the context sensitivity of Americans and Japanese. International Journal of Psychology, 35(3-4), 258-258.
Mattson, M. (2014). Superior pattern processing is the essence of the evolved human brain. Frontiers in neuroscience, 8, 265.
https://doi.org/10.3389/fnins.2014.00265
McKay, R., Whitehouse, H. (2015). Religion and morality. Psychological bulletin, 141(2), 447-473.
https://doi.org/10.1037/a0038455
McKinnon, A. (2002). Sociological definitions, language games, and the” essence” of religion. Method & Theory in the study of Religion, 14(1), 61-83
https://doi.org/10.1163/157006802760198776
https://doi.org/10.1163/15700680260177037
Mohandas, E. (2008). Neurobiology of spirituality. Mens sana monographs, 6(1), 63-80.
https://doi.org/10.4103/0973-1229.33001
Muramoto, O. (2004). The role of the medial prefrontal cortex in human religious activity. Medical hypotheses, 62(4), 479-485.
https://doi.org/10.1016/j.mehy.2003.10.010
Newberg, A. (2006). The measurement of regional cerebral blood flow during glossolalia: a preliminary SPECT study. Psychiatry Research: Neuroimaging, 148(1), 67-71.
https://doi.org/10.1016/j.pscychresns.2006.07.001
Newberg, A., Iversen, J. (2003). The neural basis of the complex mental task of meditation: neurotransmitter and neurochemical considerations. Medical hypotheses, 61(2), 282-291.
https://doi.org/10.1016/S0306-9877(03)00175-0
Newberg, A., Alavi, A., Baime, M., Pourdehnad, M., Santanna, J. i d’Aquili, E. (2001). The measurement of regional cerebral blood flow during the complex cognitive task of meditation. A preliminary SPECT study. Psychiatric Research: Neuroimaging, 106, 113-122.
https://doi.org/10.1016/S0925-4927(01)00074-9
Newberg, A., Wintering, N., Yaden, D., Waldman, M., Reddin, J. i Alavi, A. (2015). A case series study of the neurophysiological effects of altered states of mind during intense Islamic prayer. Journal of Physiology-Paris, 109(4-6), 214-220.
https://doi.org/10.1016/j.jphysparis.2015.08.001
Nisbett, R. i Miyamoto, Y. (2005). The influence of culture: holistic versus analytic perception. Trends in cognitive sciences, 9(10), 467-473.
https://doi.org/10.1016/j.tics.2005.08.004
Oppenheimer, D. i Monin, B. (2009). The retrospective gambler’s fallacy: Unlikely events, constructing the past, and multiple universes. Judgment and Decision Making, 4(5), 326-334.
Peres, J., Moreira-Almeida, A., Caixeta, L., Leao, F. i Newberg, A. (2012). Neuroimaging during trance state: a contribution to the study of dissociation. PloS one, 7(11), e49360.
https://doi.org/10.1371/journal.pone.0049360
Persinger, M. A., Koren, S. A. (2005). A response to Granqvist et al.” Sensed presence and mystical experiences are predicted by suggestibility, not by the application of transcranial weak magnetic fields”. Neuroscience Letters, 380(3), 346-347.
https://doi.org/10.1016/j.neulet.2005.03.060
Piaget, J. (1929). The child’s conception of the world. London: Routledge &
Kegan Paul
Purzycki, B. G. i Sosis, R. (2009). The religious system as adaptive: Cognitive flexibility, public displays, and acceptance. In The biological evolution of religious mind and behavior (pp. 243-256). Springer, Berlin, Heidelberg.
https://doi.org/10.1007/978-3-642-00128-4_17
Ramachandran, V. (1998). Phantoms in the brain: Probing the mysteries of the human mind. New York: William Morrow.
https://doi.org/10.1093/brain/121.9.1603
Reiss, J. (2009). Not by design: Retiring Darwin’s watchmaker. California: Univ of California Press.
Richards, D., Siegler, R. (1986). Children’s understandings of the attributes of life. Journal of Experimental Child Psychology, 42(1), 1-22.
https://doi.org/10.1016/0022-0965(79)90057-2
https://doi.org/10.1016/0022-0965(86)90013-5
Riekki, T., Lindeman, M., Aleneff, M., Halme, A. i Nuortimo, A. (2013). Paranormal and religious believers are more prone to illusory face perception than skeptics and non‐believers. Applied Cognitive Psychology, 27(2), 150-155.
https://doi.org/10.1002/acp.2874
Ristau, C. (2013). Aspects of the cognitive ethology of an injury-feigning bird, the piping plover. W C. Ristau, Cognitive ethology (ss. 111-146). Psychology Press.
https://doi.org/10.4324/9781315808031
Sasaki, J. Y., Kim, H. S., Mojaverian, T., Kelley, L. D., Park, I. Y., Janušonis, S. (2011). Religion priming differentially increases prosocial behavior among variants of the dopamine D4 receptor (DRD4) gene. Social cognitive and affective neuroscience, 8(2), 209-215.
https://doi.org/10.1093/scan/nsr089
Senderecka, M. (2016). Mózg a wiara. Neuronalne korelaty przekonań religijnych. Philosophical Problems in Science (Zagadnienia Filozoficzne w Nauce), 61, 165-188.
Simmonds-Moore, C., Rice, D., O’Gwin, C. i Hopkins, R. (2017). Exceptional Experiences Following Exposure to a Sham “God Helmet”: Evidence for Placebo, Individual Difference, and Time of Day Influences. Imagination, Cognition and Personality, 1-44.
https://doi.org/10.1177/0276236617749185
Skinner, B. (1948). ‘Superstition’in the pigeon. Journal of experimental psychology, 38(2), 168-172.
https://doi.org/10.1037/h0055873
Sosis, R. (2009). The adaptationist-byproduct debate on the evolution of religion: Five misunderstandings of the adaptationist program. Journal of Cognition and Culture, 9(3-4), 315-332.
https://doi.org/10.1163/156770909X12518536414411
St-Pierre, L., Persinger, M. (2006). “Experimental Facilitation of the Sensed Presence Is Predicted By The Specific Patterns of the Applied Magnetic Fields, Not By Suggestibility: Re-analysis of 19 Experiments. International Journal of Neuroscience, 116(9), 1079-1095.
https://doi.org/10.1080/00207450600808800
Szocik, K. (2016). Kognitywne i adaptacjonistyczne podejście do badań nad religią. Krótki przegląd wybranych zagadnień. Humaniora, 2(14), 31-41.
Teper, R., Inzlicht, M. (2012). Meditation, mindfulness and executive control: the importance of emotional acceptance and brain-based performance monitoring. Social cognitive and affective neuroscience, 8(1), 85-92.
https://doi.org/10.1093/scan/nss045
Voland, E., & Schiefenhövel, W. (Eds.). (2009). The biological evolution of religious mind and behavior. Springer Science & Business Media.
https://doi.org/10.1007/978-3-642-00128-4
Wang, D., Rao, H., Korczykowski, M., Wintering, N., Pluta, J., Khalsa, D., Newberg A. (2011). Cerebral blood flow changes associated with different meditation practices and perceived depth of meditation. Psychiatry Research: Neuroimaging, 191(1), 60-67.
https://doi.org/10.1016/j.pscychresns.2010.09.011
Willard, A., Norenzayan, A. (2013). Cognitive biases explain religious belief, paranormal belief, and belief in life’s purpose. Cognition, 129(2), 379-391.
https://doi.org/10.1016/j.cognition.2013.07.016
Yaden, D., Haidt, J., Hood Jr, R., Vago, D. i Newberg, A. (2017). The varieties of self-transcendent experience. Review of General Psychology, 21(2), 143-161.
https://doi.org/10.1037/gpr0000102
Zusne, L., Jones, W. (2014). Anomalistic psychology: A study of magical thinking. New York: Psychology Press.
https://doi.org/10.4324/9781315807706


Czasopismo „Avant” – zadanie finansowane w ramach umowy 711/P-DUN/2019 ze środków Ministra Nauki i Szkolnictwa Wyższego przeznaczonych na działalność upowszechniającą naukę.

Możliwość komentowania została wyłączona.