The Evolution of Religion: How Cognitive By-Products, Adaptive Learning Heuristics, Ritual Displays, and Group Competition Generate Deep Commitments to Prosocial Religio

Understanding religion requires explaining why supernatural beliefs, devotions, and rituals are both universal and variable across cultures, and why religion is so often associated with both large-scale cooperation and enduring group conflict. Emerging lines of research suggest that these oppositions result from the convergence of three processes. First, the interaction of certain reliably developing cognitive processes, such as our ability to infer the presence of intentional agents, favors—as an evolutionary by-product—the spread of certain kinds of counterintuitive concepts. Second, participation in rituals and devotions involving costly displays exploits various aspects of our evolved psychology to deepen people's commitment to both supernatural agents and religious communities. Third, competition among societies and organizations with different faith-based beliefs and practices has increasingly connected religion with both within-group prosociality and between-group enmity. This connection has strengthened dramatically in recent millennia, as part of the evolution of complex societies, and is important to understanding cooperation and conflict in today's world

Primordialists and Constructionists: a typology of theories of religion

This article adopts categories from nationalism theory to classify theories of religion. Primordialist explanations are grounded in evolutionary psychology and emphasize the innate human demand for religion. Primordialists predict that religion does not decline in the modern era but will endure in perpetuity. Constructionist theories argue that religious demand is a human construct. Modernity initially energizes religion, but subsequently undermines it. Unpacking these ideal types is necessary in order to describe actual theorists of religion. Three distinctions within primordialism and constructionism are relevant. Namely those distinguishing: a) materialist from symbolist forms of constructionism; b) theories of origins from those pertaining to the reproduction of religion; and c) within reproduction, between theories of religious persistence and secularization. This typology helps to make sense of theories of religion by classifying them on the basis of their causal mechanisms, chronology and effects. In so doing, it opens up new sightlines for theory and research

Cultural similarities and differences in social inference: Evidence from behavioral predictions and lay theories of behavior

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/91937/1/cultural_similarities_differences.pd

Culture, Embodiment and Genes: Unravelling the Triple Helix

Much recent work stresses the role of embodiment and action in thought and reason, and celebrates the power of transmitted cultural and environmental structures to transform the problem-solving activity required of individual brains. By apparent contrast, much work in evolutionary psychology has stressed the selective fit of the biological brain to an ancestral environment of evolutionary adaptedness, with an attendant stress upon the limitations and cognitive biases that result. On the face of it, this suggests either a tension or, at least, a mismatch, with the symbiotic dyad of cultural evolution and embodied cognition. In what follows, we explore this mismatch by focusing on three key ideas: cognitive niche construction; cognitive modularity; and the existence (or otherwise) of an evolved universal human nature. An appreciation of the power and scope of the first, combined with consequently more nuanced visions of the latter two, allow us to begin to glimpse a much richer vision of the combined interactive potency of biological and cultural evolution for active, embodied agents

The price of your soul: neural evidence for the non-utilitarian representation of sacred values

Sacred values, such as those associated with religious or ethnic identity, underlie many important individual and group decisions in life, and individuals typically resist attempts to trade off their sacred values in exchange for material benefits. Deontological theory suggests that sacred values are processed based on rights and wrongs irrespective of outcomes, while utilitarian theory suggests that they are processed based on costs and benefits of potential outcomes, but which mode of processing an individual naturally uses is unknown. The study of decisions over sacred values is difficult because outcomes cannot typically be realized in a laboratory, and hence little is known about the neural representation and processing of sacred values. We used an experimental paradigm that used integrity as a proxy for sacredness and which paid real money to induce individuals to sell their personal values. Using functional magnetic resonance imaging (fMRI), we found that values that people refused to sell (sacred values) were associated with increased activity in the left temporoparietal junction and ventrolateral prefrontal cortex, regions previously associated with semantic rule retrieval. This suggests that sacred values affect behaviour through the retrieval and processing of deontic rules and not through a utilitarian evaluation of costs and benefits

A public health approach to understanding and preventing violent radicalization

<p>Abstract</p> <p>Background</p> <p>Very recent acts of terrorism in the UK were perpetrated by 'homegrown', well educated young people, rather than by foreign Islamist groups; consequently, a process of violent radicalization was proposed to explain how ordinary people were recruited and persuaded to sacrifice their lives.</p> <p>Discussion</p> <p>Counterterrorism approaches grounded in the criminal justice system have not prevented violent radicalization. Indeed there is some evidence that these approaches may have encouraged membership of radical groups by not recognizing Muslim communities as allies, citizens, victims of terrorism, and victims of discrimination, but only as suspect communities who were then further alienated. Informed by public health research and practice, a new approach is proposed to target populations vulnerable to recruitment, rather than rely only on research of well known terrorist groups and individual perpetrators of terrorist acts.</p> <p>Conclusions</p> <p>This paper proposes public health research and practice to guard against violent radicalization.</p

Ethnoontology: Ways of world‐building across cultures

This article outlines a program of ethnoontology that brings together empirical research in the ethnosciences with ontological debates in philosophy. First, we survey empirical evidence from heterogeneous cultural contexts and disciplines. Second, we propose a model of cross‐cultural relations between ontologies beyond a simple divide between universalist and relativist models. Third, we argue for an integrative model of ontology building that synthesizes insights from different fields such as biological taxonomy, cognitive science, cultural anthropology, and political ecology. We conclude by arguing that a program of ethnoontology provides philosophers both with insights about traditional issues such as debates about natural kinds and with novel strategies for connecting philosophy with pressing global issues such as the conservation of local environments and the self‐determination of Indigenous communities

The importance of chemosensory clues in Aguaruna tree classification and identification

<p>Abstract</p> <p>Background</p> <p>The ethnobotanical literature still contains few detailed descriptions of the sensory criteria people use for judging membership in taxonomic categories. Olfactory criteria in particular have been explored very little. This paper will describe the importance of odor for woody plant taxonomy and identification among the Aguaruna Jívaro of the northern Peruvian Amazon, focusing on the Aguaruna category <b><it>númi </it></b>(trees excluding palms). Aguaruna informants almost always place trees that they consider to have a similar odor together as <b><it>kumpají </it></b>– 'companions,' a metaphor they use to describe trees that they consider to be related.</p> <p>Methods</p> <p>The research took place in several Aguaruna communities in the upper Marañón region of the Peruvian Amazon. Structured interview data focus on informant criteria for membership in various folk taxa of trees. Informants were also asked to explain what members of each group of related companions had in common. This paper focuses on odor and taste criteria that came to light during these structured interviews. Botanical voucher specimens were collected, wherever possible.</p> <p>Results</p> <p>Of the 182 tree folk genera recorded in this study, 51 (28%) were widely considered to possess a distinctive odor. Thirty nine of those (76%) were said to have odors similar to some other tree, while the other 24% had unique odors. Aguaruna informants very rarely described tree odors in non-botanical terms. Taste was used mostly to describe trees with edible fruits. Trees judged to be related were nearly always in the same botanical family.</p> <p>Conclusion</p> <p>The results of this study illustrate that odor of bark, sap, flowers, fruit and leaves are important clues that help the Aguaruna to judge the relatedness of trees found in their local environment. In contrast, taste appears to play a more limited role. The results suggest a more general ethnobotanical hypothesis that could be tested in other cultural settings: people tend to consider plants with similar odors to be related, but say that plants with unique odors are unrelated to any other plants.</p