Science continues with a series of essays commemorating the year of Darwin. This week (and by this week I mean the one I got this week, actually dated 6th of November) the topic is the evolutionary origins of religion.

This is quite an interesting topic to which I was first introduced with Daniel Dennett’s Breaking the spell: religion as a natural phenomenom. The central premise is that there could be evolutionary advantages to communities in which individuals follow ways of thinking that can lead to religion. Specifically, it is thought that the thought processes that could lead to religion could also lead towards more cooperation. Recent research has shown that, under very special circumstances, group selection could explain the emergence of features that are somewhat detrimental to an individual that would display them in isolation but that would benefit the community at large [ link ].
Compounded with this is our tendency, as a species, to see agents in every action. When something happens (a noise in the middle of the night) we tend to attribute it to the actions of another being. Evolution could have selected for a way of thinking that, although presents many false positives, tends to be safer. If you hear a strange sound, it is better to think that somebody is around and that you should be careful than to think that the noise you heard was just the wind blowing. This teleological view means that we are predisposed to look for thinking beings in living and nonliving things. Studies with kids or adults in stressful situations seem to confirm this view.
A recent NYT article mentions that the presence of divine beings could be a way to enforce cooperation in small and egalitarian societies of hunter-gatherers. When societies became more complex, with the introduction of agriculture, and religious beliefs were well entrenched in the human neural circuitry, religious beliefs could be co-opted as a source of authority by the ruling classes.
The article also points out that, if religion is an evolved behaviour, it would not be good news to either religious people nor to atheists. Religious people should find that religious beliefs emerging from evolution make God less likely. Atheists might not be so willing to criticise religion if it has evolved as a framework in which cooperation is encouraged. I am not personally convinced that either group will be too discouraged by this. Religious people will probably argue that our religious compass was part of God’s design and that it is precisely that what sets us aside from the rest of the creation. Atheist can argue that the religious instinct, even if the side-effect of other mental processes that could lead to cooperation, is surely not necessary to maintain a complex modern society as it is clear that some of the most cooperative societies in the world today are remarkable secular. Furthermore, this would not address the central premise of atheism which is about the unsuitability of religion to explain truth and nature.
Culotta, E. (2009). On the Origin of Religion Science, 326 (5954), 784-787 DOI: 10.1126/science.326_784
I haven’t updated this blog for a while, the reason being the usual for many researchers working in the US: grant writing. Part of this grant writing involved producing diagrams to illustrate various processes occurring at different scales in prostate tissue. These diagrams describe rather sophisticated intra and extra cellular interactions in the simplest possible manner. Yet these diagrams can be complicated and selecting the right symbols and colours to describe these interactions in a visually appealing but consistent manner can be far from trivial.





