The Reaction to Enthusiasm in the Seventeenth Century: Towards an Integrative Approach

Heyd, Michael

doi:10.1086/242286

Cited by 28 publications

(6 citation statements)

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“…By the same logic, this hypothesis predicts that trance will lose legitimacy if it becomes absorbed into normal human functioning. This is what occurred in 16th- and 17th-century Europe (Heyd 1981; Keitt 2004, 2005a). Natural philosophers argued that trance behaviors were within the purview of normal human functioning; officials in the Church promoted these arguments to delegitimize local practitioners and maintain their monopoly on the supernatural.…”

Section: Explaining the Core Features Of Shamanismmentioning

confidence: 71%

The cultural evolution of shamanism

2017

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Shamans, including medicine men, mediums, and the prophets of religious movements, recur across human societies. Shamanism also existed among nearly all documented hunter-gatherers, likely characterized the religious lives of many ancestral humans, and is often proposed by anthropologists to be the "first profession," representing the first institutionalized division of labor beyond age and sex. In this article, I propose a cultural evolutionary theory to explain why shamanism consistently develops and, in particular, (1) why shamanic traditions exhibit recurrent features around the world; (2) why shamanism professionalizes early, often in the absence of other specialization; and (3) how shifting social conditions affect the form or existence of shamanism. According to this theory, shamanism is a set of traditions developed through cultural evolution that adapts to people's intuitions to convince observers that a practitioner can influence otherwise unpredictable, significant events. The shaman does this by ostensibly transforming during initiation and trance, violating folk intuitions of humanness to assure group members that he or she can interact with the invisible forces that control uncertain outcomes. Entry requirements for becoming a shaman persist because the practitioner's credibility depends on his or her "transforming." This contrasts with dealing with problems that have identifiable solutions (such as building a canoe), in which credibility hinges on showing results and outsiders can invade the jurisdiction by producing the outcome. Shamanism is an ancient human institution that recurs because of the capacity of cultural evolution to produce practices adapted to innate psychological tendencies.

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Section: Explaining the Core Features Of Shamanismmentioning

confidence: 71%

The cultural evolution of shamanism

2017

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“…By the same logic, this hypothesis predicts that trance will lose legitimacy if it becomes absorbed into normal human functioning. This is what occurred in 16th-and 17th-century Europe (Heyd 1981;Keitt 2004Keitt , 2005a. Natural philosophers argued that trance behaviors were within the purview of normal human functioning; officials in the Church promoted these arguments to delegitimize local practitioners and maintain their monopoly on the supernatural.…”

Section: Superhuman Ability Displayedmentioning

confidence: 69%

Commitment enforcement also explains shamanism's culturally shared features

Linquist

2018

Behav Brain Sci

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“…25 Desde mediados del siglo XVII, la asociación de ciertas creencias y prácticas religiosas con la melancolía era un componente medular del discurso de reprobación y ridiculización del entusiasmo. Éste era un término despectivo para referirse a todos aquellos que declaraban estar inspirados por el Espíritu Santo y reivindicaban la superioridad de la revelación personal sobre la del texto bíblico (Knox, 1950;Heyd, 1981Heyd, , 1995. No se trataba de una polémica meramente teológica, sino que a partir de la Restauración se convirtió en un concepto clave del lenguaje político que sería fundamental para articular un consenso amplio en torno de la búsqueda de una paz y un orden duraderos (Pocock, 1997).…”

Section: Texto Contexto Y Vocabulariounclassified

“Sus mandamientos no son penosos”: un abordaje historiográfico de la relación entre protestantismo y aflicción

Gattinoni¹

2022

ahamm

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En los estudios históricos sobre el protestantismo existe un topos que consiste en asociar distintas denominaciones, en especial el calvinismo, con la producción de un sufrimiento psicológico profundo y patológico. Este tópico deriva en cierta medida de la obra de Max Weber, aunque su origen es más antiguo. Este artículo ofrece un análisis de ese tema en la historiografía sobre el protestantismo inglés. En primer lugar, describe el derrotero de ese problema historiográfico y presenta las críticas que se realizaron en distintos momentos. En segundo término, da cuenta de los aportes recientes de la historia de las emociones que podrían permitir un enfoque superador. Finalmente, destaca la necesidad de observar la dimensión polémica de los discursos acerca de la aflicción protestante y sostiene que, para estudiarla, es preciso considerar especialmente el contexto de producción y el vocabulario específico de las fuentes primarias.

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The Reaction to Enthusiasm in the Seventeenth Century: Towards an Integrative Approach

Cited by 28 publications

References 0 publications

The cultural evolution of shamanism

The cultural evolution of shamanism

Commitment enforcement also explains shamanism's culturally shared features

“Sus mandamientos no son penosos”: un abordaje historiográfico de la relación entre protestantismo y aflicción

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