The hard work required to make God real, how it changes the people who do it, and why it helps explain the enduring power of faith
How do gods and spirits come to feel vividly real to people―as if they were standing right next to them? Humans tend to see supernatural agents everywhere, as the cognitive science of religion has shown. But it isn’t easy to maintain a sense that there are invisible spirits who care about you. In How God Becomes Real, acclaimed anthropologist and scholar of religion T. M. Luhrmann argues that people must work incredibly hard to make gods real and that this effort―by changing the people who do it and giving them the benefits they seek from invisible others―helps to explain the enduring power of faith.
Drawing on ethnographic studies of evangelical Christians, pagans, magicians, Zoroastrians, Black Catholics, Santeria initiates, and newly orthodox Jews, Luhrmann notes that none of these people behave as if gods and spirits are simply there. Rather, these worshippers make strenuous efforts to create a world in which invisible others matter and can become intensely present and real. The faithful accomplish this through detailed stories, absorption, the cultivation of inner senses, belief in a porous mind, strong sensory experiences, prayer, and other practices. Along the way, Luhrmann shows why faith is harder than belief, why prayer is a metacognitive activity like therapy, why becoming religious is like getting engrossed in a book, and much more.
A fascinating account of why religious practices are more powerful than religious beliefs, How God Becomes Real suggests that faith is resilient not because it provides intuitions about gods and spirits―but because it changes the faithful in profound ways.
Review
"Luhrmann has brilliantly illuminated the magical attunement that constitutes a great deal of evangelical charismatic belief."---James Wood, New Yorker
"A generous and erudite study of how people believe." ― Kirkus Reviews
Review
“T. M. Luhrmann has a rare gift and this book is a rare achievement―beautifully accessible, intellectually humble, genuinely objective.”―Mark Noll, author of A History of Christianity in the United States and Canada
"This is a brave, subtle book. Luhrmann draws on her rich career of fieldwork in a range of religious communities around the world to reveal the basic scaffolding of spiritual experience―the combination of habits, practices, relationships, sensations, and stories that enable humans to experience God as real. She delves into the differences across faiths and cultures while also offering a bold, persuasive case for all we share in common."―Molly Worthen, author of Apostles of Reason: The Crisis of Authority in American Evangelicalism
“How God Becomes Real is bold, thought-provoking, and very accessible.”―Amira Mittermaier, author of Giving to God: Islamic Charity in Revolutionary Times
“This is a brilliant book that tackles an issue of great importance: How do our minds apprehend religion, how do we work to fashion our religious ideas and emotions, and how does that work change us? How God Becomes Real is profound―and also a great read.”―Pascal Boyer, author of Religion Explained: The Evolutionary Origins of Religious Thought
6 有用 Dhamma Geek 2020-11-24 17:48:24
这本书要是早两年出版我写论文也不用那么吃力了。作者是把宗教心理的biological aspect和social aspect平衡得比较好的那一类人…真实的=看得见摸得着的东西,这是一种文化预设。事实上人类从很小的时候就拥有pretend/imaginary play的本领,小孩子用玩具过家家,把看不见的食物摆在你面前叫你吃,和幻想中的朋友滔滔不绝讲话。这种play frame的心理基础,日后可以... 这本书要是早两年出版我写论文也不用那么吃力了。作者是把宗教心理的biological aspect和social aspect平衡得比较好的那一类人…真实的=看得见摸得着的东西,这是一种文化预设。事实上人类从很小的时候就拥有pretend/imaginary play的本领,小孩子用玩具过家家,把看不见的食物摆在你面前叫你吃,和幻想中的朋友滔滔不绝讲话。这种play frame的心理基础,日后可以和他人一起构建看不见摸不着的宗教paracosms。记得有一次我和导师谈话,谈到脑子里那些声音的问题:如果我们向内看(look within),会发现自己并非孤身一人,那些声音是被内化的外在世界,我们时时刻刻都被他人或者神明包围着。也许这就是paracosms,private-but-share (展开)
1 有用 milly 2022-01-11 07:59:14
如此“实证“的人类学…哪怕作者认为自己并不想做神是否存在的判断,通篇的语言让我感受到的是不信任。我最大的困惑是,当人类学家以各种现代科学调查方式来研究宗教(比如对照实验比较)所能得出来的论述,不就是回归西方现代科学吗?
2 有用 阿松 2020-12-28 18:08:19
第一次读如此混合方法的人类学研究,后面notes用了非常大的篇幅分析自己量表证明受访者具有的某些traits与其宗教体验的相关性(这也正是我不喜欢的部分- -人类学家为什么要用统计数据说话,包括后面祷告一章基本是文献综述,感觉田野不能辅助她所有论点)亮点在于美印加纳三地田野,加纳部分帮我又破了一点身心二元对立的观念:当地人是通过bodily experience感受神的存在的。作者说自己不是把神当... 第一次读如此混合方法的人类学研究,后面notes用了非常大的篇幅分析自己量表证明受访者具有的某些traits与其宗教体验的相关性(这也正是我不喜欢的部分- -人类学家为什么要用统计数据说话,包括后面祷告一章基本是文献综述,感觉田野不能辅助她所有论点)亮点在于美印加纳三地田野,加纳部分帮我又破了一点身心二元对立的观念:当地人是通过bodily experience感受神的存在的。作者说自己不是把神当信仰来研究而是研究人神关系来回避传统研究中对信仰为真或假的价值判断,但明明书名就预设了神不是真的-.-整体论点我觉得没有特别大的突破,就是讲文化预设以及日常操演如何互相缠绕促进使人觉得神在那里。想看信教的人类学家写宗教。 (展开)
0 有用 陈楸帆 2023-10-10 10:11:11 美国
听了作者的talk去找书看。信仰是一种元认知,从人类学角度看待宗教如何运作种种功能,超越了唯物/唯心的二元过时框架
0 有用 momo 2024-08-08 11:37:18 安徽
抱着很高的期待读,但论点还是社会宗教许的老一套,信仰如何在社会层面上“成为”信仰“- how social institution and practices reinforce belief. 不得不说很失望了...