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concepts that the cognitive optimum hypothesis forecasts.” Although Day does not support this claim by examples, it is true that the cognitive optimum theory (Boyer 2001 : 85-87) is mostly supported by anecdotal evidence (but see Barrett et al. 2009 ). Part of the problem is that cognitive theorists have

In: Method & Theory in the Study of Religion

might also be possible to extend the parenthetical suggestion made in footnote 10 to a higher level than the sub-symbolic by suggesting that the cognitive-optimum theory makes a mistake in theorizing con- cepts when it appeals to scalar degree of counterintuitivity, for example, in the terms “minimally

In: Method & Theory in the Study of Religion

’s “cognitive optimum theory” to historical texts, using divine epithets in Assyro-Babylonian texts as a case study. In addition to offering a proposal for a more principled way of working with historical texts, he suggests in conclusion that textual traditions may allow concepts to veer off the cognitive

In: Numen