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psy243essaynew_31028.docxRunning head: AN EVOLUTIONARY ADAPTATION 1
AN EVOLUTIONARY ADAPTATION 4
Religion: An Evolutionary Adaptation
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Religion: An Evolutionary Adaptation
Evolutionary scientists argue differently as todisagree about whether or not religion is an evolutionary adaptation or not. Whereas some believe that religious behaviors are the by-product of the evolved cognitive brain functions, some argue that it could have evolved alongside the verifiable knowledge. Thus, there has been an ongoing debate concerning this subject to date. In this discussion, the evidence in support of religion as an evolutionary adaptation has been shared. A total of fFive articles have been used in this discussionare reviewed in this paper. First, is thean article on economic theory of religious participation; second is the article on the theory about how religious behaviors have risen to provide a solution to a particular human need; third is the article on the argument on the individual with mystic experiences; forth is the article on the differences that exists between the primates and homosapiens; and fifth is the article on the role of religion in the evolution of humanity. Thereafter, how the results of these studies support the argument that religion is an evolutionary adaptation has been shown. Comment by Microsoft Office User: This part is wordy/hard to follow. Comment by Microsoft Office User: Be more direct in conveying your message here. Comment by Microsoft Office User: I would try to focus more on the major themes you’ll discuss rather than listing what each paper talks about.
One of the theories that support that religion is an evolutionary adaptation is the Costly Signaling Theory. By analyzing the traditions, regulations, rules, and rituals of the 19th century in United States communes, the authors Sosis and Bressler (2003) found many examples that supported the Costly Signaling Theory of Religion (2003). In According to this theory, it is asserted that religion is a behavior that costs too much in order to fake it (Sosis & Bressler, 2003). It further holds that religious taboos and rituals can promote the intra-group cooperation that, in essence, is an adaptive benefit of religion and that the significant energy, time, and financial costs involved in the imitation of the ritual obviously deters anyone who is an unbeliever of the teachings of that particular religion in question (2003). Thus, it is clear that religion is considered to have developed in order to place humanity at a better chance of survival. In other words, selective pressures are believed to have shaped the human belief systems and favored religion to promote cooperation (2003). Thus, the intra-group cooperation brought to the communities the benefits such as defense, food sharing, cooperative hunting, medical care, and warfare. Considering what happens during the cognitive mental functions in performing a religious act, it is right to deduce that these examples have to do with religion. Hence, it can be confidently affirmedargued that religion is an evolutionary adaptation.
Another theory in that supports of religion as an evolutionary adaptation is by Peter Lachmann, who conducted a study on the different cultural and dietary prescriptions exhibited by different religions and then discusses how religious beliefs can be detrimental should there be a change in their environment. Lachmann theorizes that religious behaviors have risen to provide a solution to a particular human need. Under this theory, it is asserted that religion has evolved over time “to maintain those important aspects of human behavior, where variation is found among different human groups” (2010, p. x). Factually, religion acts universally across the society whenever challenges arise thus aiding in finding a solution to the problem. Just like the Costly Signaling Theory, Lachmann’s theory gives a more in-depth explanation of how religion has proven to be the evolutionary adaptation. Comment by Microsoft Office User: Begin a new sentence here.
Another evidence piece of evidence that in supports of religion as an evolutionary adaptation is Todd Murphy’s theory. The study was conducted to find out the scientific perspective of the effects of religion on the human brain. Under this theory, it is argued that “all humans have the neural pathways supporting mystic experiences, but only a small part of our population experiences them” (2010). What Murphy (2010) implies in this argument is that individuals who are considered as mystics can show multiple perspectives which are expressed or displayed during a collective decision-making process of which can improve a group’s survival chances in times of opportunities and threats. Since a mystic’s unusual perspective is the source for all the varying personality types existing in modern society, it is no doubt seems likely that religion is an evolutionary adaptation.
Maurice Bloch’s argument is another discussion which can be used to support the religion-as-an-adaptation debate. His study aimed at finding out the differences that exist between human sociality and the other primates. Under this argument, Bloch (2008) discusses the major differences that exist between the primates and homosapiens in general and shows why religion is an evolutionary adaptation. He first points out that religion and imagination development is what distinguishes human beings from other primates. According to Bloch (2008), even though the social organizations of the chimpanzee are very complex, these creatures do not exhibit anything resembling religion. He further explains that both the homo sapiens and chimpanzees exhibit a process of continual assertions, manipulation, and defeats but only homo sapiens exhibit essentialized roles and groups. Comment by Microsoft Office User: I would recommend re-reading your paper to reduce wordiness. See my edits as examples.
According to Bloch (2008), only homo sapiens can perform multiple roles and positions within society and take those roles off if they feel there is a need (2008). Therefore, if homosapiens could not possess the adaptation of religious thought, behavior, and belief, it would not be possible for human beings to come to this far. It is evident that by allowing for confusing and unexplainable things to be acceptable in everyday society, it is the religion that has taught humanity to have different perspectives when looking at this world.
The religion-as-an-evolutionary adaptation is also supported by Sanderson who provides different lines of evidence showing how religion has aided in the evolution of humanity. The study discussed the attributes of religion as an evolutionary adaptation. Sanderson (2008) explains that religion is an evolutionary adaption because of the potential fitness benefits it brings to an individual, and due to the original religious group – the Shaman –who provided different services which helped the community to survive better. Thus Anderson (2008) mentions that the Shaman, the oldest religion, was universal and was mainly aimed at fulfilling crucial human goals like curing illnesses and finding and protecting vital resources. They provided many different services, becoming a necessity for different communities who wanted to survive. Thus, Shamanism has played an important role in the evolution of human consciousness, thus shaping the cognitive functions in the hypnotized individual who experiences the religious state. Therefore, the role of Shaman in evolving human consciousness is seen in soul fight, visionary perceptions, animistic beliefs, and death-rebirth experiences (2008). It is no doubt that these universal adaptations are derived from the systemic integration of functions of the brain, thus making them neurognostic structures that provide experiences of adapting to the operational environment.
In conclusion, the pieces of evidence in support of religion as an evolutionary adaptation show that an evolutionary adaptation has evolved in species because it gives benefits which ensure survival for groups and individuals. The Costly Signaling Theory of Religion proves religion as an evolutionary adaptation by asserting that religious behavior costs too much in order to fake it and that the significant energy, time, and financial costs that are involved in the imitation of the ritual obviously deters anyone from easily faking it. Additionally, it is asserted that religion has evolved over time since it has played a major role in helping communities to maintain important human behavior aspects, especially where variation exists among different human groups. Since religion acts universally to find a solution across society whenever challenges arise, it is right to deduce that religion is an evolutionary adaptation.
The debate is also supported by the argument on the individual with mystic experiences by stressing that a mystic’s unusual perspective is the source for all the varying personality types existing in the modern society, thus affirming that religion is an evolutionary adaptation. Moreover, the debate is also supported with the differences that exist between the primates and homosapiens that only homo sapiens can perform multiple roles and positions within society and take those roles off if they feel there is a need. Thus, by allowing for confusing and unexplainable things to be acceptable in everyday society, it is the religion that has taught humanity us to have different perspectives when looking at this world. The Llast, but not least, is the role of religion in the evolution of humanity where the oldest religion, Shaman, is evolving the human consciousness as seen in soul fight, visionary perceptions, animistic beliefs, and death-rebirth experiences derived from the systemic integration of functions of the brain, making them neurognostic structures that provide experiences of adapting to the operational environment. Comment by Microsoft Office User: Consider using headings to break up major sections in your paper.
Bloch, M. (2008). Why religion is nothing special but is central. Philosophical Transactions of the Royal Society B: Biological Sciences, 363(1499), 2055-2061. doi:10.1098/rstb.2008.0007
Lachmann, P. J. (2010). Religion—An evolutionary adaptation. The FASEB Journal, 24(5), 1301-1307. doi:10.1096/fj.10-0502ufm
Murphy, T. R. (2010). The Role of Religious and Mystic Experiences Inin Human Evolution: A Corollary Hypothesis for NeuroTheology. NeuroQuantology, 8(4), 495-508. doi:10.14704/nq.2010.8.4.362
Sanderson, S. K. (2008). Adaptation, evolution, and religion. Religion, 38(2), 141-156. doi:10.1016/j.religion.2008.01.003
Sosis, R., & Bressler, E. R. (2003). Cooperation and Commune Longevity: A Test of the Costly Signaling Theory of Religion. Cross-Cultural Research, 37(2), 211-239. doi:10.1177/1069397103037002003
