It’s only comparatively recently that religion has been separate from nationhood or tribe, and its central tenets questioned. The fact that it’s still around in a weakened state could simply be analogous to, say, our fight or flight mechanism. Or an appendix.
this is due to the fusion of religion with philosophy and the emerge of super-states which required super-religions. the first religious skeptics emerge in the record precisely when religion shifted from being informal implicit paganism toward a more formal structured system. e.g., the seeds of puranic hinduism, buddhism, jainism gave rise to the carvakas. the mystery religions were countered by lucretius and the epicureans. the religious enthusiasm of the mohists and some daoist groups was countered by the philosophical naturalism of xun zi.
It’s only group selection when it’s religious groups competing against nonreligious groups. It’s individual selection when it’s individuals in groups competing against loners.
no. david s. wilson connects group selection with functionalism. so the character of a religion counts, and the character of another religion counts. as a case study think of the syncretistic abangan islam of java, and the more orthodox santri islam of java. the latter is rising in frequency in relation to the former. why? rational choice theorists would argue that the latter is a more appealing product, it offers more goods & services. group selectionists or functionalists would assert that santri islam is better suited to the anomie and dislocation which post-village life imposes upon the typical javanese. if, for example, santri mosques served as a better social insurance system than the village institutions of the abangan one can imagine that over time group level effects would aid the santri. wilson would argue that the santri are a more integrated and efficient ‘social organism.’ rodney stark, a rational choice theorist, has made the same sort of argument for ancient christianity, suggesting that its self-help ideology and normatively enforced altruism & humanism (e.g., no exposure of babies, helping the sick, etc.) resulted in greater natural increase vis-a-vis pagans. finally, do note that cognitive psychologists tend to record no deep level differences in how religionists conceptualize their supernatural agent of choice, so that’s the deeper substrate layer.
It’s only comparatively recently that religion has been separate from nationhood or tribe, and its central tenets questioned. The fact that it’s still around in a weakened state could simply be analogous to, say, our fight or flight mechanism. Or an appendix.
this is due to the fusion of religion with philosophy and the emerge of super-states which required super-religions. the first religious skeptics emerge in the record precisely when religion shifted from being informal implicit paganism toward a more formal structured system. e.g., the seeds of puranic hinduism, buddhism, jainism gave rise to the carvakas. the mystery religions were countered by lucretius and the epicureans. the religious enthusiasm of the mohists and some daoist groups was countered by the philosophical naturalism of xun zi.
It’s only group selection when it’s religious groups competing against nonreligious groups. It’s individual selection when it’s individuals in groups competing against loners.
no. david s. wilson connects group selection with functionalism. so the character of a religion counts, and the character of another religion counts. as a case study think of the syncretistic abangan islam of java, and the more orthodox santri islam of java. the latter is rising in frequency in relation to the former. why? rational choice theorists would argue that the latter is a more appealing product, it offers more goods & services. group selectionists or functionalists would assert that santri islam is better suited to the anomie and dislocation which post-village life imposes upon the typical javanese. if, for example, santri mosques served as a better social insurance system than the village institutions of the abangan one can imagine that over time group level effects would aid the santri. wilson would argue that the santri are a more integrated and efficient ‘social organism.’ rodney stark, a rational choice theorist, has made the same sort of argument for ancient christianity, suggesting that its self-help ideology and normatively enforced altruism & humanism (e.g., no exposure of babies, helping the sick, etc.) resulted in greater natural increase vis-a-vis pagans. finally, do note that cognitive psychologists tend to record no deep level differences in how religionists conceptualize their supernatural agent of choice, so that’s the deeper substrate layer.