i also looked at a paper, but we looked very different ind papers. He says ac according to a long established convention, animism is a system of belief that imputes life or spirit to things that are truly inert. But this convention, as i shall show, is misleading on two counts. First, we are dealing here not with a way of believing about the world, but with the condition of being in it. This could be described as a condition of being alive to the world characterized by a heightened sensitivity and responsiveness in perception and action to an environment that is always in flux,. Never the same from one one moment to the next. Does that clear things up for you, as gon
Panpsychism didn't give us river spirits or mischievous sootballs, so this time we go straight to the source - a defense of animism, and in a top 10 analytic philosophy journal. Could a failed argument for the existence of God establish the existence of trees and mountains with “interiority” and “social characteristics”? Tamler wants to believe, but is the argument that'll push him over the edge?
Plus – speaking of top journals, a doozy of social psych article: Is forgiveness better than revenge at rehumanizing the self? Let's check the voodoo dolls to find out. Tamler is delighted by David’s reaction to this one.
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Links:
- The Common Consent Argument for the Existence of Nature Spirits by Tiddy Smith
- Peoples, H. C., Duda, P., & Marlowe, F. W. (2016). Hunter-gatherers and the origins of religion. Human Nature, 27(3), 261-282.
- Ingold, T. (2006). Rethinking the animate, re-animating thought. Ethnos, 71(1), 9-20.