For a text that claims to cover theories on cognitive science of religion there is plenty to be desired. The information sited in this book comes primarily from philosophers and theologians on the topic of human systems theory. Graves begins by introducing the reader to several theories and concepts related to systems theory and proceeds to detail his break down of the human system, which includes the added transcendental dimension of the soul. Graves argues that each system level, from the subatomic level to the transcendental affects and changes one another as well as gives rise to emergent properties. Essentially, he takes the theory of human systems and applies a transcendental level beyond culture that he claims is necessary to explain what it is to be a human being.

The first half of the book is dedicated to reviewing information related to arguments on the definition and types of form, the history of cognitive science, the concept of emergence, and human systems theory. Afterwards, Graves begins exploring spiritual relationships and Biblical interpretations of the form of man, among other things. The following chapters are devoted to The Brain, American Pragmatism, and finally, The Elusive Soul. All of which are approached with a systems theory breakdown and reinterpretation of parts. I was not particularly happy with the arrangement of ideas and repeated concepts. The text is very technical, and at times I found myself lost between examples and details while searching for the over arching arguments.  

As a student of cognitive science of religion, I would ask of Graves to include salient and well studied phenomenon about the way people think about religion and religious concepts in order to classify this text as decidedly about cognitive science of religion. Perhaps including more work by anthropologists and psychologists involved in the cognitive science of religion field would be a valuable addition before claiming that the concept of the soul is an integral part of human systems. Grave defines the soul as, "a systems constellation of constitutive relationships regardless of emergent level" (p. 206). On the one hand, I understand that Graves is defining a level of human experience beyond that of preceding levels (cultural, psychological, biological, physical), however I am still not convinced that the term "soul" is the most appropriate one for the definition provided. I would argue that Graves' transcendental level is an extension of the cultural level due to the concept of the soul emerging out of cultural norms. I would liken it to something like the concept of love, which differs and varies between cultures in magnitude and importance but remains within the limits of a cultural level of existence.      

I would recommend this text to individuals interested in alternative theories of human systems, more specifically theories that are laden with Christian interpretations of human form.  

© 2008 Natalie A. Emmons

Natalie A. Emmons is a post graduate student at the Institute of Cognition and Culture at Queen's University in Belfast. She has a background in evolutionary psychology and is currently studying cognitive universals of religious thought. Her work focuses on a multidisciplinary approach to understanding religious thought and behavior in addition to synthesizing multiple levels of cognitive processing.

Keywords: philosophy, psychology