Did a Little Birdie Really Tell Odin? Applying Theory of Mind to Old Norse Religion
Abstract Theory of mind, the theory that humans attribute mental states to others, has become increasingly influential in the Cognitive Science of Religion in recent years, due to several papers which posit that supernatural agents, like gods, demons, and the dead, are accredited greater than normal...
| Published in: | Journal of cognition and culture |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2021
|
| In: |
Journal of cognition and culture
Year: 2021, Volume: 21, Issue: 3/4, Pages: 280-308 |
| Standardized Subjects / Keyword chains: | B
Theory of mind
/ Kognitive Religionswissenschaft
/ Germanic peoples
/ Mythology
/ Supernatural being
/ Knowledge
|
| RelBib Classification: | AE Psychology of religion AG Religious life; material religion BD Ancient European religions |
| Further subjects: | B
Vikings
B Old Norse religion B Omniscience B theory of mind B cognitive science of religion B Odin |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Abstract Theory of mind, the theory that humans attribute mental states to others, has become increasingly influential in the Cognitive Science of Religion in recent years, due to several papers which posit that supernatural agents, like gods, demons, and the dead, are accredited greater than normal knowledge and awareness. Using Old Norse mythology and literary accounts of Old Norse religion, supported by archaeological evidence, I examine the extent to which this modern perspective on religious theory of mind is reflected in religious traditions from the Viking Age. I focus especially on the extent to which superperception and superknowledge were attributed to Old Norse supernatural agents and the impact of this on expressions of religion; how the attribution of theory of mind varied with circumstances and the agents to which it was being attributed; and the extent to which features of religious theory of mind common in other societies were present in the historical North. On this basis, I also evaluate the usefulness of Old Norse historiography to Cognitive Science of Religion and vice versa. | ||
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