Отечественная и зарубежная психология религии: параллели и пересечения в прошлом и настоящем - Татьяна Владимировна Малевич

The following articles include “Soviet Studies in Psychoanalysis and Theology relations” by David Damte and “Children Forming the God Image Studied in Foreign Psychology of Religion” by Tatiana Folieva. The main theme of the first article is the question of how it became possible to see a rapprochement between psychoanalysis and theology. At the beggining psychoanalysis was considered the only psychological theory not including the analysis of cultural problems and moral values. However, psychoanalysis continued developing and involving more and more aspects of the human condition including questions dealing with the psychological nature of religion. The Freudian metapsychology and psychoanalytical anthropology had the crucial role in this process. It was possible on this basis to study the interaction of psychoanalysis with various philosophical approaches, and finally the unprecedented rapprochement of psychoanalysis and theology, the latter found expression in the works of Pfister, Muller-Braunschweig, Jung, Niebuhr, Gerres, Rudin and Drewermann. Western researchers find that besides the influence of metapsychology and anthropology, the rapprochement of psychoanalysis and theology owed a great deal to the concept of love considered as a strong creative basis by the above mentioned authors. Soviet researchers uncovered other side of this question. They argued the psychoanalytical theory was based on a general and contradictory presuppositions and admit various interpretations drawn from philosophy as well as from theology. The author agrees with these Soviet researchers on the contradictory nature and generality of the principles of psychoanalysis and examines concrete examples, particularly the Freudian theory of the religion and morality origins. The methodology used by the author may be defined as a comparative-historical method. The second article describes the image of God is as a behavioral and cognitive feature that determine the individual attitude to the transcendent reality.

The third part of the book introduces the articles on cognitive psychology of religion. The first one is “«Naturalness» of religion and «natural religion» at cognitive religious studies” by Tatiana Malevich and Tatiana Folieva. The article considers the thesis that religion may be understood as the product of aggregated ordinary cognition, the core idea of cognitive religious studies. Otherwise stated, religion is viewed as the resultant function of the ordinary cognitive processes and existing on two parallel levels of conceptualization of religious concepts. The first level is made up by complex and abstract concepts corresponding to doctrinal formulas of specific religious traditions, while the second one consists of more primitive and incorrect (from the doctrinal point of view) concepts that express the natural tendency of human cognition. Thus, the latter forms the phemomenon called «natural religion». Analysising the development of the concept «natural religion» in the cognitive science of religion the authors define its methodological and heuristic potential, as well as establish the meaning of «natural religion» within the cognitive paradigm. The notion of «natural religion» gives us credibility for experimental studies of religious concepts and opens up a new way of considering the question on the relationship between religious and atheistic worldveiws.

Next one is “Innate religiousness debate in the Cognitive Science of Religion” by Tatiana Malevich and Denis Kozhevnikov. This paper gives an overview of the current debate in the cognitive theories ofreligion over the relative role of social and cultural versus biological and cognitive factors in the development and formation of religious beliefs. One of the key elements of this debate to be examined is the so-called Born Believers thesis. Here the authors identify and analyze in detail its underlying assumptions, major components, and argumentation base. They also show limitations and weak empirical validity of the alternative to Born Believers thesis hypothesis treating religion as the result solely of religious socialization and enculturation. Furthermore, the authors identify the place of the Born Believers thesis in the context of the innateness debate in cognitive sciences and show that this thesis satisfies the minimum condition of innateness and may serve as a useful heuristic tool in cross-cultural research and for the study on children’s religiosity. At the same time, they demonstrate how the Born Believers thesis reveals the limitations of the cognitive approach to the study of religion in solving the problem of innateness of religious beliefs.

And the last, but not least is “Anthropomorphism as the source of the origin of religious representations: theories review” by Dmytro Horyevoy. In this article the author discusses the varieties of the anthropomorphic theory of the origin of religion namely, Xenophanes, Feuerbach; British anthropologist E. B. Taylor; members of Russia anthropological school and modern cognitive science of religion.

Примечания

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Их обзор см.: Воронцова Е. В. Религиоведческие издания в России (2000–2013) // «Наука о религии», «Научный атеизм», «Религиоведение»: Актуальные проблемы научного изучения религии в России XX – начала XXI века. М., 2014. С. 215–216.

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Двойнин А. М. Проблема веры в зеркале философско-психологического знания. Омск, 2011; Он же. Психология верующего: ценностно-смысловые ориентации и религиозная вера личности. СПб., 2012; Чумакова Д. М. Психология религиозности личности. Курган, 2015.

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Например, в наиболее авторитетном отечественном исследовании по истории психологии можно прочесть: «Психологи капиталистического Запада по-прежнему ориентировались на идеалистическую методологию» (Ярошевский М.Г. История психологии. Изд. 3-е, перераб. М., 1985. С. 390); «…работы этнопсихологов приобрели реакционную идеологическую направленность» (Там же. С. 419) и т. д.

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Уже в работах основателей отечественной советской психологической школы Л. С. Выготского и А. Р. Лурии видно, что, обращаясь к проблематике «примитивного человека», они старательно избегают, насколько это вообще возможно, пробле- матизации природы религиозных представлений, поведения, мотивации (см.: Выготский Л. С., Лурия А. Р. Этюды по истории поведения. Обезьяна. Примитив. Ребенок. М., 1993).

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См.: Воронцова Е. В. Указ. соч. С. 214–215.

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Зенько Ю. М. Психология религии. 2-е изд., испр. и доп. СПб., 2009.

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