Religion's evolutionary landscape: Counterintuition, commitment, compassion, communion
Behavioral and Brain Sciences 27 (6):713-730 (2004)
| Abstract | Religion is not an evolutionary adaptation per se, but a recurring cultural by-product of the complex evolutionary landscape that sets cognitive, emotional, and material conditions for ordinary human interactions. Religion exploits only ordinary cognitive processes to passionately display costly devotion to counterintuitive worlds governed by supernatural agents. The conceptual foundations of religion are intuitively given by task-specific panhuman cognitive domains, including folkmechanics, folkbiology, and folkpsychology. Core religious beliefs minimally violate ordinary notions about how the world is, with all of its inescapable problems, thus enabling people to imagine minimally impossible supernatural worlds that solve existential problems, including death and deception. Here the focus is on folkpsychology and agency. A key feature of the supernatural agent concepts common to all religions is the triggering of an “Innate Releasing Mechanism,” or “agency detector,” whose proper (naturally selected) domain encompasses animate objects relevant to hominid survival – such as predators, protectors, and prey – but which actually extends to moving dots on computer screens, voices in wind, and faces on clouds. Folkpsychology also crucially involves metarepresentation, which makes deception possible and threatens any social order. However, these same metacognitive capacities provide the hope and promise of open-ended solutions through representations of counterfactual supernatural worlds that cannot be logically or empirically verified or falsified. Because religious beliefs cannot be deductively or inductively validated, validation occurs only by ritually addressing the very emotions motivating religion. Cross-cultural experimental evidence encourages these claims. Key Words: agency; death anxiety; evolution; folkpsychology; Maya; memory; metarepresentation; morality; religion; supernatural. | |||||||||
| Keywords | No keywords specified (fix it) | |||||||||
| Categories | ||||||||||
| Options |
|
|||||||||
| PhilPapers Archive |
Upload a copy of this paper Check publisher's policy on self-archival Papers currently archived: 5,709 |
| External links |
|
| Through your library | Configure |
John Teehan (2010). In the Name of God: The Evolutionary Origins of Religious Ethics and Violence. Wiley-Blackwell.
Mark Schaller (2004). Cognition and Communication in Culture's Evolutionary Landscape. Behavioral and Brain Sciences 27 (6):748-749.
Mark Jordan Landau, Jeff Greenberg & Sheldon Solomon (2004). The Motivational Underpinnings of Religion. Behavioral and Brain Sciences 27 (6):743-744.
Deborah Kelemen (2004). Counterintuition, Existential Anxiety, and Religion as a by-Product of the Designing Mind. Behavioral and Brain Sciences 27 (6):739-740.
Dan Sperber (2004). Agency, Religion, and Magic. Behavioral and Brain Sciences 27 (6):750-751.
Lee A. Kirkpatrick (2004). The Evolutionary Social Psychology of Religious Beliefs. Behavioral and Brain Sciences 27 (6):741-741.
Scott Atran & Ara Norenzayan (2004). Why Minds Create Gods: Devotion, Deception, Death, and Arational Decision Making. Behavioral and Brain Sciences 27 (6):754-770.
Rodney Stark (1999). Micro Foundations of Religion: A Revised Theory. Sociological Theory 17 (3):264-289.
Monthly downloads |
Added to index2009-01-28Total downloads34 ( #35,408 of 549,700 )Recent downloads (6 months)1 ( #63,425 of 549,700 )How can I increase my downloads? |

