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Homo credulus : bio-philosophical reflections on evolution and religious belief

机译:相信进化论和宗教信仰的生物哲学思考的人

摘要

This thesis is a personal, folk philosophical reflection on the biological and believing nature of the human animal. It seeks to defend our right to believe, and argues that on occasion it is right to believe, even in the absence of good evidence. In particular I argue that such credulous belief may be justified when it forms part of a Life Centering Belief [LCB]. The prime example of an LCB is religious belief.ududI argue that human beings are ‘naturally’ drawn to belief. We are ‘credulous animals,’ with limited access to certain knowledge of a personally relevant kind. So beliefs that solve problems for us are very attractive; in the right circumstances, they are all but irresistible. We must act to survive and almost always on less than complete information – thus the need to believe, even in the absence of evidence.ududI argue then that religious believing is an evolved capacity. It came about out of the environment of evolutionary adaptedness for a number of practical reasons. Broadly, those reasons are: the need for security, the need for some explanation of many puzzling phenomena, and the need to bring together, to give us reason to cooperate. I review a number of hypotheses on the evolutionary origins of religious belief, and I am most attracted to a theory based on sexual selection.ududUntil relatively recently, it was thought and believed by almost all religious traditions that human beings are special. I argue against that view – we are a species, not a ‘chosen’ species. We are not special in any absolute sense. But, like all species, we have our own phenotypical peculiarities, our traits and behavioural predispositions – including the predisposition to believe in ‘strange’ things.ududSome contemporary atheists have become ‘anti-theists.’ They rail against any nonscientific claim, and insist that religious belief is ‘poisonous.’ I take issue with their ‘rebuttal by ridicule,’ and affirm the value of socio-diversity. I argue that religion is properly based on different criteria than science: there need be no conflict.ududReligious belief is good because we cannot live without ‘hope,’ and many of us need a faith to provide this hope. Even now that we know many religious beliefs are ill founded, we still need something to ground and center our lives. My thesis is devoted to trying to resolve this apparent paradox: the need to believe without something out there to believe in.
机译:本文是对人类动物的生物学和相信的本质的个人,民间哲学思考。它力求捍卫我们的信仰权,并辩称,即使没有充分的证据,有时也有信仰权。我特别指出,当这种轻信的信念成为以生活为中心的信念[LCB]的一部分时,可能是有道理的。 LCB的主要例子是宗教信仰。 ud ud我认为人类是“自然地”被信仰吸引的。我们是“令人毛骨悚然的动物”,很少能获得与个人相关的某些知识。因此,为我们解决问题的信念非常具有吸引力。在适当的情况下,它们几乎是不可抗拒的。我们必须采取行动生存,并且几乎总是依靠不完全的信息,因此,即使在没有证据的情况下,也必须相信。 ud ud然后我认为宗教信仰是一种进化的能力。它出于多种实际原因而来自进化适应性环境。从广义上讲,这些原因是:对安全的需要,对许多令人困惑的现象的某种解释的需要,以及使我们有合作理由的团结在一起的需要。我回顾了关于宗教信仰进化起源的许多假设,最吸引我的是基于性别选择的理论。 ud ud直到最近,几乎所有宗教传统都认为并相信人类是特殊的。我反对这种观点–我们是物种,而不是“选择的”物种。从绝对意义上讲,我们并不特别。但是,像所有物种一样,我们有自己的表型特征,特征和行为倾向,包括相信“奇怪”事物的倾向。 ud ud一些当代无神论者已经成为“反神论者”。他们反对任何非科学的主张,并坚持认为宗教信仰是“有毒的”。我对他们的“嘲笑反驳”表示质疑,并肯定了社会多样性的价值。我认为宗教与科学的依据是不同的标准:没有冲突。 ud ud宗教信仰是好的,因为我们不能没有“希望”而生活,我们许多人都需要一种信念来提供这种希望。即使现在我们知道许多宗教信仰都没有根据,我们仍然需要一些基础和生活基础。我的论文致力于解决这一明显的悖论:没有东西可以相信的信念。

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