 | |
| Author | Daniel C. Dennett |
|---|---|
| Language | English |
| Subject | Psychology of religion |
| Publisher | Viking (Penguin) |
Publication date | 2006 |
| Publication place | United States |
| Media type | |
| ISBN | 978-0-14-303833-7 |
| 200 22 | |
| LC Class | BL2775.3 .D46 2006 |
| Preceded by | Sweet Dreams |
| Part ofa series on |
| Irreligion |
|---|
Breaking the Spell: Religion as a Natural Phenomenon is a 2006 book by American philosopher and cognitive scientistDaniel Dennett, in which the author argues thatreligion is in need ofscientific analysis so that its nature and future may be better understood. The "spell" that requires "breaking" is notreligious belief itself but the belief that it is off-limits to or beyond scientific inquiry.[1]: 17
The book is divided into three parts. Dennett's working definition of religions is: "social systems whose participants avow belief in asupernatural agent or agents whose approval is to be sought". He notes that this definition is "a place to start, not something carved in stone".[1]: 9
Part I discusses the motivation and justification for the entire project:Can science study religion?Should science study religion? Dennett addresses the proposal byStephen Jay Gould that science and religion representnon-overlapping magisteria (NOMA); science dealing with facts while religion deals with values, morality, and personal meanings. Noting that NOMA drew few adherents from either side, and that Gould's thesis is itself based upon a scientific view of the issues, Dennett concludes that religion must be open to scientific investigation.[1]: 29–40
Part II proceeds to use the tools ofevolutionary biology andmemetics to suggest possibletheories regarding theorigin of religion and subsequentevolution of modern religions from ancientfolk beliefs.
Part III analyzes religion and its effects in today's world: Does religion make usmoral? Is religion what givesmeaning to life? What should weteach the children? Dennett bases much of his analysis onempirical evidence, though he often points out that much more research in this field is needed.
The Guardian'sAndrew Brown describes it as giving "a very forceful and lucid account of the reasons why we need to study religious behaviour as a human phenomenon".[2]
InScientific American,George Johnson describes the book's main draw as being "a sharp synthesis of a library of evolutionary, anthropological and psychological research on the origin and spread of religion".[3]
InThe New Yorker, evolutionary biologistH. Allen Orr described the book as "an accessible account of what might be called the natural history of religion".[4]
Leon Wieseltier, former member of the editorial board of theJewish Review of Books, called the book, inThe New York Times, "a sorry instance of present-dayscientism" which he labels a superstition.[5]
Charles T. Rubin, professor emeritus of political science atDuquesne University of the Holy Spirit, likened Dennett to "a tone-deaf music scholar", criticized his "unwillingness to admit the limits of scientific rationality" and accused him of "deploying the same old Enlightenment tropes that didn't work all that well the first time around".[6]
Edward Feser andKarlyn Bowman criticize his interpretation of theistic arguments, whilst maintaining praise for his passages on cognitive neuroscience.[7]
Roger Scruton both praised and criticised Dennett's book in his bookOn Human Nature, endorsing his intellectual bravery and imaginative writing, yet criticising his reliance on thememe theory, and remaining sceptical of his view that all areas of human consciousness can be accessible through the neo-Darwinian human model alone.[8]
Philosopher and theologianDavid B. Hart finds Dennett to be dogmatic, a "Darwinian fundimentalist".[9]
Sociologist Penny Edgell (U. of Minnesota), who specializes in morals and religion, find the book frustrating in its combination of worthy scholarship and polemics.[10]
InThe New York Review of Books,Freeman Dyson wrote:[11]
After Dennett's harsh depiction of the moral evils associated with religion, hislast chapter, "Now What Do We Do?," is bland and conciliatory. "So, in the end," he says, "my central policy recommendation is that we gently, firmly educate the people of the world, so that they can make truly informed choices about their lives." This recommendation sounds harmless enough. Why can we not all agree with it? Unfortunately, it conceals fundamental disagreements. To give the recommendation a concrete meaning, the meaning of the little word "we" must be specified. Who are the "we" who are to educate the people of the world? At stake is the political control of religious education, the most contentious of all the issues that religion poses to modern societies. "We" might be the parents of the children to be educated, or a local school board, or a national ministry of education, or a legally established ecclesiastical authority, or an international group of philosophers sharing Dennett's views. Of all these possibilities, the last is the least likely to be implemented. Dennett's recommendation leaves the practical problems of regulating religious education unsolved. Until we can agree about the meaning of "we," the recommendation to "gently, firmly educate the people of the world" will only cause further dissension between religious believers and well-meaning philosophers.
Breaking the Spell has been translated into several other languages, including:
| Dutch | De betovering van het geloof: religie als een natuurlijk fenomeen | Hans Bosman | Amsterdam: Contact 2006 | ISBN 9025426875 |
| Finnish | Lumous murtuu: uskonto luonnonilmiönä | Kimmo Pietiläinen | Helsinki: Terra Cognita 2007 | ISBN 978-952-5202-96-0 |
| German | Den Bann brechen. Religion als natürliches Phänomen | Frank Born | Frankfurt a. M.: Verlag der Weltreligionen im Insel Verlag 2008 | ISBN 978-3-458-71011-0 |
| Greek | Απομυθοποίηση | Dimitris Xygalatas Nikolas Roubekas | Thessaloniki: Vanias 2007 | ISBN 978-960-288-198-9 |
| Indonesian | Breaking the Spell. Agama sebagai Fenomena Alam | Ninus D. Andarnuswari | Jakarta: Kepustakaan Populer Gramedia 2021 | ISBN 978-602-481-519-6 |
| Italian | Rompere l'incantesimo. La religione come fenomeno naturale | S. Levi | Milano: Cortina Raffaello 2007 | ISBN 978-88-6030-097-3 |
| Polish | Odczarowanie. Religia jako zjawisko naturalne | Barbara Stanosz | Warsaw: Państwowy Instytut Wydawniczy 2008 | ISBN 978-83-06-03138-6 |
| Portuguese | Quebrando O Encanto. A Religião Como Fenômeno Natural | Helena Londres | Rio de Janeiro: Globo 2006 | ISBN 978-85-250-4288-0 |
| Serbian | Razbijanje čarolije: religija kao prirodna pojava | Milan Perić | Belgrade: McMillan 2015 | ISBN 978-86-80328-01-0 |
| Spanish | Romper el hechizo: la religión como un fenómeno natural | Felipe de Brigard | Madrid: Katz 2007 | ISBN 978-84-96859-00-5 |
| Persian | شکستن طلسم: دین به عنوان پدیده ای طبیعی | Amir Maniee | Published online, 2019 |
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