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Evolution and Religion Part II

William Robertson Smith
William Robertson Smith (source: Wikipedia)

This is a reply to Martin┬áMichael Blume’s comment to my previous post, which was itself was a comment on his blog on www.scilogs.com.

Martin┬áMichael — Thanks for the links (reproduced below) and for engaging with my comment!

I’ve read those two papers now –they are thought provoking and contain some great lines (“evolutionary theorists brought up far more scientific arguments — but committed believers in supernatural agents brought up far more children”–love it!), but I don’t think they really answer my initial objection.

On page 118 of the Reproductive Benefits paper, you write (I’ve added emphasis and labels in square brackets):

” [1] Religiosity, understood as *believing* in supernatural guidance and surveillance of all parties involved, evolved (and evolves) as a biological and highly successful solution. [2] Humans who are *members* of religious communities show statistically higher motivations towards marriage, children and family values, more cooperative orientation and finally higher reproductive success than their secular contemporaries”

What I am questioning is the relation between religiosity as defined in [1] and the membership of religious communities referred to in [2]. You draw conclusions about ‘religiosity’ (i.e., belief, on your definition — I’ll use this word with that force from now on) on the basis of data about religious affiliation, taking the latter to be indicative of the former. It is clear from the social scientific literature on religion that the link between these things is uncertain to say the least.


Evolution and Religion

The explanatory power of evolutionary theory is clear. However, these days, people seem to rush to evolutionary explanations for all sorts of real and perceived human behaviours. The danger of doing this is that in going straight to the question of the origins of what we’re trying to understand, we fail to put in the effort to adequately study the nature of the phenomenon, or even to establish satisfactorily that the phenomenon is real. As a result, it’s all too easy for commonsensical assumptions and misapprehensions to get incorporated into the story. And when it comes to human behaviour, things are often more complicated and more variable than common sense would lead us to expect.

It’s probably about affiliation and endogamy, Michael!

This is a particularly common problem, in my view, in evolutionary studies of religion, and I’ve just read a blog post that’s a case in point. In It’s about Fertility, stupid! The Evolutionary Adaptivity of Religion‘, Michael Blume claims that:

Religiosity (defined as behavior towards superempircal agents) is today clearly adaptive: Members of competitive religious communities are building stronger families with more offspring worldwide as their secular neighbours of the same education and income levels. This is observable in empirical studies, censusses worldwide, as well as in case studies (i.e. Amish, Hutterites, Mormons, Orthodox Jews). In contrast, non-religious populations and those religious communities who do not build and support families inevitably succumb to cultural evolution (i.e. late Greek and Roman Polytheism, Gnostic groups, the Shakers) and are replaced by demographically successful religious competitors.