‘ … for they know not what they do’?: religion, religions and ethics as conceptualized in Ara Norenzayan's "Big Gods: how Religion Transformed Cooperation and Conflict" (2013)
This contribution discusses the central argument in Norenzayan's Big Gods, that features of certain gods (and, especially, of God) as supernatural watchers, i.e., to be morally concerned, powerful, omniscient, and interventionist enabled individuals to cooperate more efficiently within their gr...
Subtitles: | Review Symposium on Ara Norenzayan: "Big Gods: how religion transformed cooperation and conflict" (2013) |
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Main Author: | |
Format: | Electronic/Print Article |
Language: | English |
Check availability: | HBZ Gateway |
Journals Online & Print: | |
Fernleihe: | Fernleihe für die Fachinformationsdienste |
Published: |
Routledge, Taylor & Francis Group
[2014]
|
In: |
Religion
Year: 2014, Volume: 44, Issue: 4, Pages: 649-657 |
Standardized Subjects / Keyword chains: | B
Norenzayan, Ara 1970-, Big gods
/ Idea of God
/ Moral act
/ Control
/ Society
/ Development
/ Buddhism
/ Atheism
|
RelBib Classification: | AD Sociology of religion; religious policy AG Religious life; material religion BL Buddhism |
Online Access: |
Volltext (doi) |
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245 | 1 | 4 | |a ‘ … for they know not what they do’? |b religion, religions and ethics as conceptualized in Ara Norenzayan's "Big Gods: how Religion Transformed Cooperation and Conflict" (2013) |c Jens Schlieter (Institute for the Science of Religion & Center for Global Studies, University of Berne, Bern, Switzerland) |
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520 | |a This contribution discusses the central argument in Norenzayan's Big Gods, that features of certain gods (and, especially, of God) as supernatural watchers, i.e., to be morally concerned, powerful, omniscient, and interventionist enabled individuals to cooperate more efficiently within their group or community. Although in recent psychological research there is compelling evidence for the prosocial function of religion within groups and traditions, the general theory of a causal relation between an evolutionary success for ‘beliefs in supernatural monitoring’ and certain religious traditions is less convincing. Problems relate to methodology (i.e., the neglect of religious organization, religious specialists, self-monitoring, and ethics), to the attribution of ‘religious’ agency on different levels of society and to the global history of religions and cultures without ‘Big Gods,’ e.g., Buddhism in South Asia. | ||
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