Studying the Religious Mind

Armin W. Geertz is Emeritus Professor in the History of Religions at the Department of the Study of Religion, Aarhus University, Denmark. Leonardo Ambasciano completed his Ph.D. on the cognitive and deep-historical re-evaluation of the ancient Roman cult of Bona Dea at the Department of Historical Studies, Universita degli Studi di Torino, Italy. In 2016, he was Visiting Lecturer of Religious Studies at Masaryk University, Brno, Czech Republic. Esther Eidinow is Professor of Ancient History in the Department of Classics and Ancient History at the University of Bristol. Luther H. Martin is Professor Emeritus of Religion, University of Vermont. Kristoffer L. Nielbo is a researcher and infrastructure manager at the Center for Humanities Computing, Aarhus University. Nickolas P. Roubekas is Assistant Professor of Religious Studies at the University of Vienna, Austria. Valerie van Mulukom is Research Associate in the Brain, Belief, and Behaviour group at CABS, Coventry University. Dimitris Xygalatas holds a joint position between the Interacting Minds Centre at Aarhus University and the Department of Anthropology at the University of Connecticut, where he is directing the Experimental Anthropology Lab. Armin W. Geertz is Emeritus Professor in the History of Religions at the Department of the Study of Religion, Aarhus University, Denmark. Leonardo Ambasciano completed his Ph.D. on the cognitive and deep-historical re-evaluation of the ancient Roman cult of Bona Dea at the Department of Historical Studies, Universita degli Studi di Torino, Italy. In 2016, he was Visiting Lecturer of Religious Studies at Masaryk University, Brno, Czech Republic. Esther Eidinow is Professor of Ancient History in the Department of Classics and Ancient History at the University of Bristol. Luther H. Martin is Professor Emeritus of Religion, University of Vermont. Kristoffer L. Nielbo is a researcher and infrastructure manager at the Center for Humanities Computing, Aarhus University. Nickolas P. Roubekas is Assistant Professor of Religious Studies at the University of Vienna, Austria. Valerie van Mulukom is Research Associate in the Brain, Belief, and Behaviour group at CABS, Coventry University. Dimitris Xygalatas holds a joint position between the Interacting Minds Centre at Aarhus University and the Department of Anthropology at the University of Connecticut, where he is directing the Experimental Anthropology Lab. Armin W. Geertz is Emeritus Professor in the History of Religions at the Department of the Study of Religion, Aarhus University, Denmark. Leonardo Ambasciano completed his Ph.D. on the cognitive and deep-historical re-evaluation of the ancient Roman cult of Bona Dea at the Department of Historical Studies, Universita degli Studi di Torino, Italy. In 2016, he was Visiting Lecturer of Religious Studies at Masaryk University, Brno, Czech Republic. Esther Eidinow is Professor of Ancient History in the Department of Classics and Ancient History at the University of Bristol. Luther H. Martin is Professor Emeritus of Religion, University of Vermont. Kristoffer L. Nielbo is a researcher and infrastructure manager at the Center for Humanities Computing, Aarhus University. Nickolas P. Roubekas is Assistant Professor of Religious Studies at the University of Vienna, Austria. Valerie van Mulukom is Research Associate in the Brain, Belief, and Behaviour group at CABS, Coventry University. Dimitris Xygalatas holds a joint position between the Interacting Minds Centre at Aarhus University and the Department of Anthropology at the University of Connecticut, where he is directing the Experimental Anthropology Lab. Armin W. Geertz is Emeritus Professor in the History of Religions at the Department of the Study of Religion, Aarhus University, Denmark. Leonardo Ambasciano completed his Ph.D. on the cognitive and deep-historical re-evaluation of the ancient Roman cult of Bona Dea at the Department of Historical Studies, Universita degli Studi di Torino, Italy. In 2016, he was Visiting Lecturer of Religious Studies at Masaryk University, Brno, Czech Republic. Esther Eidinow is Professor of Ancient History in the Department of Classics and Ancient History at the University of Bristol. Luther H. Martin is Professor Emeritus of Religion, University of Vermont. Kristoffer L. Nielbo is a researcher and infrastructure manager at the Center for Humanities Computing, Aarhus University. Nickolas P. Roubekas is Assistant Professor of Religious Studies at the University of Vienna, Austria. Valerie van Mulukom is Research Associate in the Brain, Belief, and Behaviour group at CABS, Coventry University. Dimitris Xygalatas holds a joint position between the Interacting Minds Centre at Aarhus University and the Department of Anthropology at the University of Connecticut, where he is directing the Experimental Anthropology Lab. Armin W. Geertz is Emeritus Professor in the History of Religions at the Department of the Study of Religion, Aarhus University, Denmark. Leonardo Ambasciano completed his Ph.D. on the cognitive and deep-historical re-evaluation of the ancient Roman cult of Bona Dea at the Department of Historical Studies, Universita degli Studi di Torino, Italy. In 2016, he was Visiting Lecturer of Religious Studies at Masaryk University, Brno, Czech Republic. Esther Eidinow is Professor of Ancient History in the Department of Classics and Ancient History at the University of Bristol. Luther H. Martin is Professor Emeritus of Religion, University of Vermont. Kristoffer L. Nielbo is a researcher and infrastructure manager at the Center for Humanities Computing, Aarhus University. Nickolas P. Roubekas is Assistant Professor of Religious Studies at the University of Vienna, Austria. Valerie van Mulukom is Research Associate in the Brain, Belief, and Behaviour group at CABS, Coventry University. Dimitris Xygalatas holds a joint position between the Interacting Minds Centre at Aarhus University and the Department of Anthropology at the University of Connecticut, where he is directing the Experimental Anthropology Lab. Armin W. Geertz is Emeritus Professor in the History of Religions at the Department of the Study of Religion, Aarhus University, Denmark. Leonardo Ambasciano completed his Ph.D. on the cognitive and deep-historical re-evaluation of the ancient Roman cult of Bona Dea at the Department of Historical Studies, Universita degli Studi di Torino, Italy. In 2016, he was Visiting Lecturer of Religious Studies at Masaryk University, Brno, Czech Republic. Esther Eidinow is Professor of Ancient History in the Department of Classics and Ancient History at the University of Bristol. Luther H. Martin is Professor Emeritus of Religion, University of Vermont. Kristoffer L. Nielbo is a researcher and infrastructure manager at the Center for Humanities Computing, Aarhus University. Nickolas P. Roubekas is Assistant Professor of Religious Studies at the University of Vienna, Austria. Valerie van Mulukom is Research Associate in the Brain, Belief, and Behaviour group at CABS, Coventry University. Dimitris Xygalatas holds a joint position between the Interacting Minds Centre at Aarhus University and the Department of Anthropology at the University of Connecticut, where he is directing the Experimental Anthropology Lab. Armin W. Geertz is Emeritus Professor in the History of Religions at the Department of the Study of Religion, Aarhus University, Denmark. Leonardo Ambasciano completed his Ph.D. on the cognitive and deep-historical re-evaluation of the ancient Roman cult of Bona Dea at the Department of Historical Studies, Universita degli Studi di Torino, Italy. In 2016, he was Visiting Lecturer of Religious Studies at Masaryk University, Brno, Czech Republic. Esther Eidinow is Professor of Ancient History in the Department of Classics and Ancient History at the University of Bristol. Luther H. Martin is Professor Emeritus of Religion, University of Vermont. Kristoffer L. Nielbo is a researcher and infrastructure manager at the Center for Humanities Computing, Aarhus University. Nickolas P. Roubekas is Assistant Professor of Religious Studies at the University of Vienna, Austria. Valerie van Mulukom is Research Associate in the Brain, Belief, and Behaviour group at CABS, Coventry University. Dimitris Xygalatas holds a joint position between the Interacting Minds Centre at Aarhus University and the Department of Anthropology at the University of Connecticut, where he is directing the Experimental Anthropology Lab. Armin W. Geertz is Emeritus Professor in the History of Religions at the Department of the Study of Religion, Aarhus University, Denmark. Leonardo Ambasciano completed his Ph.D. on the cognitive and deep-historical re-evaluation of the ancient Roman cult of Bona Dea at the Department of Historical Studies, Universita degli Studi di Torino, Italy. In 2016, he was Visiting Lecturer of Religious Studies at Masaryk University, Brno, Czech Republic. Esther Eidinow is Professor of Ancient History in the Department of Classics and Ancient History at the University of Bristol. Luther H. Martin is Professor Emeritus of Religion, University of Vermont. Kristoffer L. Nielbo is a researcher and infrastructure manager at the Center for Humanities Computing, Aarhus University. Nickolas P. Roubekas is Assistant Professor of Religious Studies at the University of Vienna, Austria. Valerie van Mulukom is Research Associate in the Brain, Belief, and Behaviour group at CABS, Coventry University. Dimitris Xygalatas holds a joint position between the Interacting Minds Centre at Aarhus University and the Department of Anthropology at the University of Connecticut, where he is directing the Experimental Anthropology Lab.

• Introduction: Studying the Religious MindArmin W. GeertzPart I. FieldworkChapter One: Go WILD, Not WEIRDMartha Newson (University of Oxford), Michael Buhrmester (University of Oxford), Dimitris Xygalatas, and Harvey Whitehouse (University of Oxford)Chapter Two: Cognitively Informed Ethnography: Using Mixed Methods to Capture the Complexity of Religious Phenomena in Two Ecologically Valid SettingsHugh D. Turpin (Queens University Belfast and University of Oxford) and Mark Stanford (University of Oxford)Part II. Experimental Study of ReligionChapter Three: Introduction to Experimental Research of ReligionDimitris XygalatasChapter Four: The Experimental Study of Religion: or There and Back AgainJesper Sørensen (Aarhus University) and Kristoffer L. NielboChapter Five: Fast and Slow: Questions and Observations in the Psychology of ReligionBenjamin Beit-Hallahmi (University of Haifa)Chapter Six: The Embodiment of Worship: Relations among Postural, Psychological, and Physiological Aspects of Religious PracticePatty Van Cappellen and Megan E. Edwards (both at Duke University)Chapter Seven: Past Its Prime? A Methodological Overview and Critique of Religious Priming Research in Social PsychologyShoko Watanabe (University of Illinois) and Sean M. Laurent (Pennsylvania State University)Part III. Cognitive NeuroscienceChapter Eight: Religious Experience in Mediterranean AntiquityIstvan CzacheszChapter Nine: Ritual Mourning in Daniel’s Interpretation of Jeremiah’s ProphecyAngela K. Harkins (Boston College)Chapter Ten: Tours of Heaven in Light of the Neuroscientific Study of Religious ExperienceIstvan CzacheszChapter Eleven: (Religious) Language and the Decentering Process: McNamara and De Sublimitate on the Ecstatic Effect of LanguageChristopher T. Holmes (Emory University)Chapter Twelve: Do You Need Cognitive Neuroscience to Understand Religious Cognition, Experience and Texts?Patrick McNamara (Boston University School of Medicine)Part IV. Cognitive HistoriographyChapter Thirteen: What Is Cognitive Historiography, Anyway? Method, Theory, and a Cross-Disciplinary DecalogueLeonardo AmbascianoChapter Fourteen: The Rites of the Day of Blood (dies sanguinis) in the Graeco-Roman Cult of Cybele and Attis: A Cognitive Historiographical ApproachPanayotis Pachis (Aristotle University)Chapter Fifteen: The Gendered Deep History of the Bona Dea CultLeonardo AmbascianoChapter Sixteen: Defilement and Moral Discourse in the Hebrew Bible: An Evolutionary FrameworkYitzhaq Feder (University fo Haifa)Part V. Big DataChapter Seventeen: Exploring the Challenges and Potentialities of the Database of Religious History for Cognitive HistoriographyBrenton Sullivan (Colgate University), Michael Muthukrishna (LSE), Frederick S. Tappenden (University of Alberta), and Edward Slingerland (University of British Columbia)Chapter Eighteen: An Introduction to Seshat: Global History DatabankPart VI. Computational ApproachesChapter Nineteen: Mining the Past – Data-Intensive Knowledge Discovery in the Study of Historical Textual TraditionsKristoffer L. Nielbo, Ryan Nichols (California State University), and Edward SlingerlandChapter Twenty: Method, Theory, and Multi-Agent Artificial Intelligence: Creating Computer Models of Complex Social InteractionJustin E. Lane (NORCE, Norway)Chapter Twenty One: The Computational Science of ReligionJustin Lane and F. LeRon Shults (University of Agder)Part VII. Open ScienceChapter Twenty Two: Advancing the Cognitive Science of Religion through Replication and Open ScienceSuzanne Hoogeveen (University of Amsterdam) and Michiel van Elk (VU University)Chapter Twenty Three: Promoting the Benefits and Clarifying Misconceptions about Preregistration, Preprints, and Open Science for the Cognitive Science of ReligionChristopher Kavanagh (University of Oxford) and Rohan Kapitány (keele University)Part VIII. ConsilienceChapter Twenty Four: The Arts Transform the Cognitive Science of ReligionJoseph Bulbulia (Victoria University of Wellington)Chapter Twenty Five: Toward a Second Wave of Consilience in the Cognitive Scientific Study of ReligionEdward Slingerland