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Write for me research paper on artificial intelligence ppt physical therapy capstone project on fes edit case study on sport for 10 in any case what I hope to talk about it was actually not so much the the population genetics or epidemiology of ideas that are certainly one component of transmission of religious belief but the content of religious belief and in particular I wanted to expand on the key idea in Richards first presentation which is that religious belief is not likely to be a biological adaptation itself but rather a byproduct of cognitive faculties that evolved for other purposes religion is a complex set of behaviors and beliefs and the any Theory trying to explain it in Psychological terms will also be complex precisely because it is not one thing it's very unlikely that we have a God module in the brain but rather there are a number of different ways of thinking and feeling that are brought together in somewhat different combinations in different cultures to comprise what we think of as religion in my commentary on Wednesday I made mention of one key component of religious belief that recursion in many cultures and that is the belief in disembodied spirits souls ghosts God's Saints and so on which following a number of cognitive psychologists I suggest is made possible by a fundamental human cognitive ability one that psychologists call theory of mind or intuitive psychology Dan Dennett called it the intentional stance that is the ability to impute invisible minds to other people as a way of explaining their behavior from which it's a short step to conceptualize minds that are detached from their bodies namely souls and spirits this is part of a more general phenomenon in religious belief that Pascal by a and Scott a trend call attention to that most religious concepts consist of mundane concepts ones that we traffic in and everyday thought and discourse but with one emendation one property struck out but the rest of the concept being inherited intact in the case of a soul it is a our intuitive psychology that is engaged we think of souls without being taught as human agents who can be bribed or persuaded who need evidence to gain knowledge the one thing that's crossed out is that ordinarily Minds are attached to bodies just cross that bit out and you get souls gods and spirits but all the rest of our intuitive psychology comes along for the ride you don't have to tell people that a saint for example will be pleased if you give it something that it wants that's something that people supply for free and indeed even if religious dogma does not explicitly mention a typical trait of a human mind experiments have shown that the followers will fill it fill it in themselves an amulet an idol a an object with supernatural powers will obey our intuitive physics but with a one quality crossed out and replaced by another namely that it can cure a disease or can listen to one's speech now people who believe in these special objects don't consider them to be part of their mundane experience it's not as if people holding religious beliefs are literally deluded and think that the laws of the the universe really are abrogated routinely and which is why there is always a sense of specialness and mystery and awe and wonder surrounding religious concepts according to Scott a Tran whose book in God's We Trust is a very interesting psychological analysis of religion an ability to entertain counterintuitive beliefs is only one for recurring components of religious belief in practice another one is that once one is told of these special inspiring entities one tends to link them to existential problems that all human minds can can face such as the certainty that we're going to die the high probability that various tragedies will befall us such as illness defeat betrayal and that it's a natural connection for people with very strong desires to have some control over these existential issues in their in their life to appeal to this mysterious world of wonders the disembodied souls objects with magical powers a third component is that because these counterintuitive concepts with the promise of solving or addressing existential dilemmas can't be falsified or verified the only way to reinforce a belief in them is by a shared avowal in ceremonial circumstances of those beliefs you can't do an experiment but you can get together with other people and affirm one's faith in its simultaneously and this third component of religion is ceremony ways in which the a group of people share a common belief and also reinforce their solidarity as a group through a number of psychological techniques now this Richard alluded to explanations of religion in terms of group selection namely the groups with particular beliefs might be more formidable in battle than those without such beliefs and therefore like-minded groups will proliferate at the expense of ones without religious belief Richard was skeptical of that kind of explanation as am i as is a Tran who points out that group solidarity in fact benefits individuals to the extent that defectors cheaters can be controlled that the a group of people acting together and this for reasons explained very lucidly in Richards book The Selfish Gene can enjoy a number of benefits of cooperation but are always vulnerable to those who would seek to enjoy the advantages of group membership without contributing to the common welfare and policing possible cheaters and defectors is the fundamental problem in group living among non relatives so religious systems often exploit our emotional and cognitive faculties in order to weed out defectors to make sure that people who are enjoying the group benefits pay their cost and one of them is public costly commitment that is to become a respected member of the group you have to prove that you're willing to contribute to the to the commonweal by publicly making some sacrifice that is genuinely costly and genuinely hard to fake sacrificing your animist animals your best crops as in the story of the binding of issac yours your son in real jewish tradition you hand over your newborn son and say go ahead cut off a piece of his genitals only people who are pretty serious about being a member of the group will be willing to make such a sacrifice and those kinds of blood sacrifices are a ubiquitous element of a religion as a commitment device finally the ceremony ceremonial aspect uses a number of perceptual and cognitive quirks of humans in order to help submerge the interests of the individual to the group and indeed the use of these various tricks again reinforcing what Richards arguments is not evidence that humans naturally submerge themselves to the group for the benefit of the group but on the contrary the fact that so many different tricks and techniques must be used to get people to commit to the group suggests that it actually runs against our psychology and which is why all of these methods of subterfuge must be called in the number of them actually were were summarized by an anthropologist named Alan Fisk who points out that the kind of solidarity that is felt within a family for again for reasons that Richard explained in The Selfish Gene basically that family members share genes so genes that foster kin solidarity will be helping copies of themselves when they cause a person to aid a blood relative that non-relatives aspire to this degree of solidarity it does not in fact come naturally to non relatives but they have to be manipulated into treating other members of the sect or clan or tribe as if they were members of the family and one of the techniques is to appeal to people's kinship psychology by likening the group to a kind of family and indeed terms like brethren Brotherhood our Father our common in religious entreaties and the idea is to create the illusion that a group of people who are not in fact related by descent write for me capstone media youtube CUNY School of Professional Studies.