Abstract: The purpose of this paper is to shed light on the possibility of looking at studies inherent in religions from an embodied approach to the mind and more specifically from an ecological-enactive one (Rietveld and Kiverstein 2014; Chemero 2009; Gibson 1979). In this sense, contrary to approaches that rest on assumptions related to classical cognitivism (Guthrie 1993; Boyer 1994, 2001; Atran 2002), religion would not be a belief system but would emerge based on the agent's dynamic engagement with the environment rich in sociocultural opportunities. I will use the figure of the monster as an example to better define my proposal which is meant to be a suggestion for the development of an approach in the future. Monster and monstrosity appear in extremely heterogeneous contexts ranging from medicine to anthropology, from sociology to medieval studies, from ecocriticism to terrorism studies, or from art to religion. My point is that the monster can be the situated and tangible source within a community from which to start to structure a reflection on the sacred.
Monstrous Religions: an Ecological-Enactive Perspective / Ianniello, Antonio. - Vol. I:Issue 1(2024), pp. 3-15.
Monstrous Religions: an Ecological-Enactive Perspective
Antonio Ianniello
2024
Abstract
Abstract: The purpose of this paper is to shed light on the possibility of looking at studies inherent in religions from an embodied approach to the mind and more specifically from an ecological-enactive one (Rietveld and Kiverstein 2014; Chemero 2009; Gibson 1979). In this sense, contrary to approaches that rest on assumptions related to classical cognitivism (Guthrie 1993; Boyer 1994, 2001; Atran 2002), religion would not be a belief system but would emerge based on the agent's dynamic engagement with the environment rich in sociocultural opportunities. I will use the figure of the monster as an example to better define my proposal which is meant to be a suggestion for the development of an approach in the future. Monster and monstrosity appear in extremely heterogeneous contexts ranging from medicine to anthropology, from sociology to medieval studies, from ecocriticism to terrorism studies, or from art to religion. My point is that the monster can be the situated and tangible source within a community from which to start to structure a reflection on the sacred.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.