Dead-Survivors, the Living Dead, and Concepts of Death

Hodge, K. Mitch

doi:10.1007/s13164-017-0377-9

Cited by 7 publications

(10 citation statements)

References 88 publications

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“…One of the reasons I propose underlies these experimental findings is that the fo k, cete is pa ibus, are far more intere ed in the mental lives of others than they are in the mundane bodily states and functions of others. It is contemplating the thoughts, beliefs, and desires of others that provides the fo k a better way to gauge and predict those others' behaviors than ruminating over the others' caloric intakes and digestive systems (Hodge, 2012(Hodge, , 2016(Hodge, , 2018. Moreover, it is the former states, rather than the latter, that determine the fates of our social intera ions with those others.…”

Section: Anthropomorphism Qua Human-like Bodiesmentioning

confidence: 99%

“…We do not dispute the evidence gathered in these experimental studies, but rather the theoretical and methodological assumptions by which that evidence is interpreted by CSR researchers. For additional criticisms of this interpretation as it is specifically applied to the afterliving deceased, seeHodge (2008Hodge ( , 2011bHodge ( , 2012Hodge ( , 2018.14 Boyer's (2001) claim that supernatural agents are always attributed minds has been strongly influential in this misplaced confidence as well.…”

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confidence: 99%

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Sorting through, and sorting out, anthropomorphism in CSR

Hodge

2018

Filosofia Unisinos

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This article reviews and discusses the various ways by which researchers in the cognitive science of religion have empirically demonstrated that neurotypical humans (a.k.a., the folk) represent supernatural agents through the cognitive analogical processes of anthropomorphism. These include attributing a human-like mind, human-like physical and mental limitations, and human-like sociability. Additionally, the article points to several problematic issues that CSR must needs address, such as how to better demarcate when the folk are anthropomorphizing versus simply attributing agency, and how CSR's insistence that the folk represents supernatural agents as disembodied minds places it at odds with the overwhelming and devastating evidence to the contrary.

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Section: Anthropomorphism Qua Human-like Bodiesmentioning

confidence: 99%

mentioning

confidence: 99%

Sorting through, and sorting out, anthropomorphism in CSR

Hodge

2018

Filosofia Unisinos

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“…One of the reasons I propose underlies these experimental findings is that the folk, ceteris paribus, are far more interested in the mental lives of others than they are in the mundane bodily states and functions of others. It is contemplating the thoughts, beliefs, and desires of others that provides the folk a better way to gauge and predict those others' behaviors than ruminating over the others' caloric intakes and digestive systems (Hodge, 2012(Hodge, , 2016(Hodge, , 2018. Moreover, it is the former states, rather than the latter, that determine the fates of our social interactions with those others.…”

Section: Pegasus Bestowed Status Upon Poseidon (As the Patron God Of mentioning

confidence: 99%

“…We do not dispute the evidence gathered in these experimental studies, but rather the theoretical and methodological assumptions by which that evidence is interpreted by CSR researchers. For additional criticisms of this interpretation as it is specifically applied to the afterliving deceased, seeHodge (2008Hodge ( , 2011bHodge ( , 2012Hodge ( , 2018 14Boyer's (2001) claim that supernatural agents are always attributed minds has been strongly influential in this misplaced confidence as well.…”

mentioning

confidence: 99%

Sorting Through, and Sorting Out, Anthropomorphism in CSR

Hodge¹

2018

Preprint

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This article reviews and discusses the various ways by which researchers in the cognitive science of religion have empirically demonstrated that neurotypical humans (a.k.a., the folk) represent supernatural agents through the cognitive analogical processes of anthropomorphism. These include attributing a human-like mind, human-like physical and mental limitations, and human-like sociability. Additionally, the article points to several problematic issues that CSR must needs address, such as how to better demarcate when the folk are anthropomorphizing versus simply attributing agency, and how CSR’s insistence that the folk represents supernatural agents as disembodied minds places it at odds with the overwhelming and devastating evidence to the contrary.

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“…Some have suggested that people often exceed the finality of death with religious afterlife belief or by attaining symbolic immortality, e.g., through one's children or legacy, or as a part of eternal nature (Darrell & Pyszczynski, 2016;Dechesne et al, 2003;Lifton, 1973;Vail et al, 2010). 3 Still, we know little on whether people have integrated 1 Furthermore, people apply also other natural and supernatural explanations, that may (or may not) align with scientific or religious content, such as folk biological accounts (see Legare & Shtulman, 2018;Hodge, 2018). 2 Studies in the cognitive science of religion on reasoning about death have found that some endorse continuity of mental states also in secular settings-albeit people tend to perceive supernatural continuity more after religious primes (Astuti & Harris, 2008;Harris & Giménez, 2005;cf.…”

Section: Introductionmentioning

confidence: 99%

A sense of continuity in mortality? Exploring science-oriented Finns’ views on afterdeath

Haimila¹,

Muraja²

2020

Preprint

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Endorsement of science might entail a belief in “secular death”, in which an individual faces annihilation as the bodily functions cease. In this article, we examine what science-oriented individuals think happens to humans after death. Does endorsement of science entail views on human annihilation or do people also express continuity beliefs? The open-ended responses of 387 Finns were analysed. The respondents were recruited online via organisations that promote science and research. The results suggest that although many science-oriented Finns endorsed annihilation and secular death, they also expressed (mainly nonreligious) views on continued existence after death, e.g., continuity in social bonds and nature. Moreover, secular forms of continuity were more likely endorsed by atheist respondents.

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Dead-Survivors, the Living Dead, and Concepts of Death

Cited by 7 publications

References 88 publications

Sorting through, and sorting out, anthropomorphism in CSR

Sorting through, and sorting out, anthropomorphism in CSR

Sorting Through, and Sorting Out, Anthropomorphism in CSR

A sense of continuity in mortality? Exploring science-oriented Finns’ views on afterdeath

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