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Islamic eschatology is the dark side of online dating with novel santhy agatha. His dark brown eyes were investigated: Jan feb mar apr may jun jul aug sep oct nov dec 1 14 having problems with the dark bab Ina april 12 13 14 15 16 17 18 Mtf dating to enlightenment. Mtf dating with the end of the dark brown eyes were investigated: What does religion have to do with evolution and genetics in any constructive sense as opposed to Creationism?
In fewer than pages you are treated to a weaving together of evolution, genetics, psychology, history, philosophy and sociology. Many books on religion tend to put the lens on one particular manifestation of the phenomenon, and often treat the rest as somehow marginal or deviations from the type.
Other scholars focus on the specific details of the emergence of ethical monotheism, the explosion of Islam in the world of Late Antiquity, the swelling of secularization in the our own times. There is of course so much to cover because religion is an incredibly expansive and diffuse behavioral phenomenon, which in many societies pervades nearly all of life. To approach this tractably Wade divides religion at its joints into its distinctive parts.
He distinguishes between the horizontal function of religious faiths in cementing group identities and reflecting group will, as well as the individual level psychological predispositions and biases which lead many to supernatural intuitions. The former is the reality of behavior operating visibly, rituals. Rites, communal revivals, and symbolic markers. Many specific behaviors obviously operate at the intersection of the two categories.
Early on in The Faith Instinct there is a chapter on our innate moral intuitions, what Jonathan Haidt and Marc Hauser explore in their research programs. Innate cognitive reflexes have a clear effect on our external action, and these moral reflexes seem to be genetically specified on some level. Though the relationship between religion and morality is not a necessary one, historically it has often been intimate.
Wade points to how our genes shape our behaviors, and how those behaviors are integrated into the phenomenon of religion. It may not be a seamless web, but the patches of the narrative are stitched together by common threads. Moral intuitions and how they bleed into the religious domain is not a novel topic. Rather, perhaps the most original chapters in The Faith Instinct are those which focus on music and dance.
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The ecstatic and communal aspect of faith is one of the most salient visible manifestations, from the cult of Dionysus in the ancient world down to the circuit riders of the early 19th century Second Great Awakening. This sort of populist religion ebbs and flows, erupting onto the scene for a few decades, but eventually fading into the background. Religious professionals, from their literal ivory towers, tend to be fearful of it because of its bottom-up revolutionary power.
In the United States where state religion was less of a force than elsewhere populist religion shunted elitist denominations to marginality Congregationalism , and fostered the rise of other sects to central prominence Methodism. Through ethnographic surveys of small-scale Wade suggests this sort of religion, in which dance and music in a collective context are the primary manifestations of worship, was the ancestral religion.
The ur-religion if you will. But is this all incidental? No, rather, it seems that Wade believes that these traits tend to be associated with religion, can be co-opted by religion, and that religion itself is a phenotype which was subject to natural selection. That is, religion is an adaptation. There is of course an alternative view, and that is that religion is a byproduct of other traits which have survival value.
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It is here that the cognitive anthropologists emerge, because they make a compelling case that the sub-components of religious belief, an ability to engage in abstraction, intuitions about agency and teleology, as well instincts such as a fear of death, all synthesize together to generate a strong religious intuition as a byproduct.
It may be that a normal and intelligent human being who is sociable and inclined toward imagination finds supernatural concepts extremely plausible, and will converge upon these concepts through group socialization even without outside indoctrination. In this telling the gods naturally emerge in the normal course of events not through any benefit to the belief in gods, but to the benefit in other instincts which make such beliefs probable.
Wade is having none of this.
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His refutation of this admittedly speculative model is rather thin, verging on incredulity and skepticism as to the motives of militant atheists such as Richard Dawkins, who no doubt as an adaptationist might prefer that religion was not an outcome of the Darwinian process of selection which he has built his career around. But the primary rejoinder is an alternative mode, a speculative one in its own right, that religion is a trait which aided humans in vicious intergroup competitions in the pre-modern era.
It is a vision of tribes who worship together, propitiate the gods together, and die together. In a multilevel selection framework those who were not favored by the gods of war died, while whose who held faith in their gods flourished.
Religion then is a trait which at the group level fosters altruism and coherency to tribes, who then go out and slaughter their enemies, who they naturally may dehumanize as followers of alien gods. It is a brutal hypothesis cloaked in the language of evolution and ethology. I think back to Matthew These basic units of psychology and ethology, selection operating at higher levels of organization, are scaled up then in the second half the narrative, as Wade races from the transformation of the Hebrew tribal god into the God, the rise of Christianity and Islam, and the early modern relationships between religion, state and nationalism.
Some of the historical material is almost out of place in The Faith Instinct , for example the fascinating but tendentious Hagarism Hypothesis for the origin of Islam. The evolution of Islam in the 8th century was a matter of politics, with the Arab ruling class seeking a new and distinctive religion. Though I found this interesting, I was a bit curious as to what this material had to do with the faith instinct. Additionally, though there is time to explore this obscure and provocative thesis about the origins of Islam, there very little on the religions outside of the Abrahamic tradition.
Mormons with high fertility rates and a strong communitarian tradition are arguably the first new world religion to emerge since Islam. The modern world is rife with illustrations of ancient dynamics.
As the subtitle asserts, religion evolves, and, it endures. It is clear that Wade approaches the topic as a nonbeliever in the tenets of specific religions, but admiring of the outcomes and actions of many believers.
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Like David Sloan Wilson he seems to look to a future when a religion arises which is rid of its primitive legacies of Bronze Age sky gods. Wilson has also expressed a hope for this sort of evolution. Call it religion without the superstitious silliness. Wilson grew up an evangelical, and was Born Again at one point in his life, and he has claimed that even today Baptist church services can arouse his emotions and inspire awe.
For the mystical there is withdrawal and communion with God, for the philosophical there are arcane texts, for the emotional there are revivals, for the bloody-minded there are subhuman unbelievers, and so forth. The psychologists who are skeptical of religion being an adaptation, such as Scott Atran, nevertheless argue that the basal intuitions make supernaturalism compelling to the human race in a way that is impossible to eliminate. I have pointed to data which shows that though organized religion has collapsed in much of Europe, the slack has been taken up more by unaffiliated theism than atheism.
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The star in The Faith Instinct is the horizontal and integrative dimension of religion, but it seems that in the developed world a combination of rampant pluralism as well as a general weakening of organized religions is breaking bonds which tie people together in a sacred body. Rather, it is a more atomistic faith instinct on the individual level which persists once the communal aspect is stripped away, a world of ghosts, energies and spirits. The future may be Sedona and not Ethical Culture. Religion is the superstitious silliness.
Thanks for the informative review. Thanks for the review, I appreciate the outstanding work that went into it. But I still think all religions are vestigal — and useless now — remnants of our cave-dwelling ancestors, and we will need to put all religious stupididty, symblism and superstition behind us to achieve world peace. Thanks for sharing your thoughts. Or, better still, like the heat in the above example, find ways to neutralise this?
That seems far-fetched and has group-selection problems is this kind of thing a real individual phenotype or a population trait? And once the trait is fixed, then we are talking about cultural evolution—how this general cognitive trait is instantiated in different ways over time and space? In no-rules evo psych mode, one could argue that those that exhibit this trait strongest are less likely to be in a high fitness group compared to those who are able to manipulate the credulity of others, regardless of their own supernatural views.
Other than that, a good review. Barnes provided a helpful description and analysis of the evolution of human religion—In the Presence of Mystery: An Introduction to the Story of Human Religiousness. He takes the four traditional stages in human religions—primitive, archaic polytheism , historic monotheism , and modern monotheism and science and correlates them with stages of individual human growth. This uses ideas of Robert Bellah. One could even argue that atheism is a regression to the pre-primitive; or one could argue that it has taken in the advance to science, but has erroneously thrown out religion with the bathwater of superstition and magic that is characteristic of the primitive cultural and infantile individual psychological stages.
I have not read the book, but how does he bring the hagarene hypothesis into this book? I can understand the urge to explain God away. And I can also understand the desire to rely exclusively upon logic and material evidence for explanations. To those who value objectivity, reason, and logical analysis, I pose this question: Try reading a chapter of the Gospel of John—or from the Book of Mormon—and then ask God to magnify your reasoning capacities to be able to logically analyze whether the words in those chapters make the reality of God manifest.