Ritual, emotion, and sacred symbols : The evolution of religion as an adaptive complex

Myth of objectivity and the origin of symbols

An age-old challenge in epistemology and moral philosophy is whether objectivity exists independent of subjective perspective. Alfred North Whitehead labeled it a "fallacy of misplaced concreteness"; after all, knowledge is represented elusively in symbols. I employ the free energy principle (FEP) to argue that the belief in moral objectivity, although perhaps fallacious, amounts to an ancient and universal human myth that is essential for our symbolic capacity. To perceive any object in a world of non-diminishing (perhaps irreducible) uncertainty, according to the FEP, its constituent parts must display common probabilistic tendencies, known as statistical beliefs, prior to its interpretation, or active inference, as a stable entity. Behavioral bias, subjective emotions, and social norms scale the scope of identity by coalescing agents with otherwise disparate goals and aligning their perspectives into a coherent structure. I argue that by declaring belief in norms as objective, e.g., expressing that a particular theft or infidelity was generally wrong, our ancestors psychologically constructed a type of identity bound only by shared faith in a perspective that technically transcended individual subjectivity. Signaling explicit belief in what were previously non-symbolic norms, as seen in many non-human animals, simulates a top-down point of view of our social interactions and thereby constructs our cultural niche and symbolic capacity. I demonstrate that, largely by contrasting with overly reductive analytical models that assume individual rational pursuit of extrinsic rewards, shared belief in moral conceptions, i.e., what amounts to a religious faith, remains a motivational cornerstone of our language, economic and civic institutions, stories, and psychology. Finally, I hypothesize that our bias for familiar accents (shibboleth), plausibly represents the phylogenetic and ontogenetic contextual origins of our impulse to minimize social surprise by declaring belief in the myth of objectivity.

Minimizing the Effects of Social Isolation of Horses by Contact with Animals of a Different Species: The Domestic Goat as an Example

This study aimed to perform a comparative analysis of the horses’ heart rate parameters and locomotor activity in a herd or isolation, with or without the company of goats. Twenty horses were tested in a paddock, accompanied (or not) by three goats. The experiment comprised four tests (a control test of a herd of horses without goats, a horse isolation test without goats, a test of a herd of horses with goats and a test of an isolated horse with goats). The horse’s locomotor behavior, and the HR, RR, rMSSD, LF, HF, and LF/HF were recorded. The data analysis included a 15-min rest, procedural and recovery HR/HRV periods, and a 5-min period at the beginning of the test. The duration of the horses standing in the company of goats increased significantly. The rMSSD parameter was the significantly lowest in the test of a herd of horses with goats. The company of goats in a paddock does not eliminate the emotional effects of the phenomenon. However, the locomotor behavior decreases. Goats in a paddock can provide a positive distraction for horses in a herd as a decrease in emotional excitability can be regarded as having a relaxing impact on a different animal species.

How Positive and Negative Emotions Promote Ritualistic Consumption Through Different Mechanisms

Ritualistic consumption refers to integrating ritual elements into the process of product design and usage. By conducting three studies, we find that ritualistic consumption can offer new and interesting experiences and help consumers gain a sense of control. Both positive and negative emotions can promote ritualistic consumption tendencies. However, their underlying psychological mechanisms are different. Specifically, positive emotion can arouse consumers’ desire for interesting experience and thus promotes their preference for ritualistic consumption, while negative emotion can arouse consumers’ need for control and thus promote their preference for ritualistic consumption. Our research results offer a theoretical contribution and practical inspiration for emotional marketing.

Affect, Belief, and the Arts

The cultural project is a therapeutic melding of emotion, symbols, and knowledge. In this paper, I describe how spiritual emotions engendered through encounters in imaginative culture enable fixation of metaphysical beliefs. Evolved affective systems are domesticated through the social practices of imaginative culture so as to adapt people to live in culturally defined cooperative groups. Conditioning, as well as tertiary-level cognitive capacities such as symbols and language are enlisted to bond groups through the imaginative formats of myth and participatory ritual. These cultural materializations can be shared by communities both synchronically and diachronically in works of art. Art is thus a form of self-knowledge that equips us with a motivated understanding of ourselves in the world. In the sacred state produced through the arts and in religious acts, the sense of meaning becomes noetically distinct because affect infuses the experience of immanence, and one's memory of it, with salience. The quality imbued thereby makes humans attentive to subtle signs and broad “truths.” Saturated by emotions and the experience of alterity in the immanent encounter of imaginative culture, information made salient in the sacred experience can become the basis for belief fixation. Using examples drawn from mimetic arts and arts of immanence, I put forward a theory about how sensible affective knowledge is mediated through affective systems, direct perception, and the imagination.

The Ape That Lived to Tell the Tale. The Evolution of the Art of Storytelling and Its Relationship to Mental Time Travel and Theory of Mind

Engaging in the art of creating and telling stories is a defining behaviour of humankind. Humans have been sharing stories with each other, with and without words, since the dawn of recorded history, but the cognitive foundations of the behaviour can be traced deeper into our past. The emergence of stories can be strongly linked to Mental Time Travel (the ability to recall the past and imagine the future) and plays a key role in our ability to communicate past, present and future scenarios with other individuals, within and beyond our lifetimes. Stories are products engraved within the concept of time, constructed to elucidate the past experiences of the self, but designed with the future in mind, thus imparting lessons of such experiences to the receiver. By being privy to the experiences of others, humans can imagine themselves in a similar position to the protagonist of the story, thus mentally learning from an experience they might have never encountered other than in the mind's eye. Evolutionary Psychology investigates how the engagement in artistic endeavours by our ancestors in the Pleistocene granted them an advantage when confronted with obstacles that challenged their survival or reproductive fitness and questions whether art is an adaptation of the human mind or a spandrel of other cognitive adaptations. However, little attention has been placed on the cognitive abilities that might have been imperative for the development of art. Here, we examine the relationship between art, storytelling, Mental Time Travel and Theory of Mind (i.e., the ability to attribute mental states to others). We suggest that Mental Time Travel played a key role in the development of storytelling because through stories, humans can fundamentally transcend their present condition, by being able to imagine different times, separate realities, and place themselves and others anywhere within the time space continuum. We argue that the development of a Theory of Mind also sparked storytelling practises in humans as a method of diffusing the past experiences of the self to others whilst enabling the receiver to dissociate between the past experiences of others and their own, and to understand them as lessons for a possible future. We propose that when artistic products rely on storytelling in form and function, they ought to be considered separate from other forms of art whose appreciation capitalise on our aesthetic preferences.

The Effects of Synchrony on Group Moral Hypocrisy

Humans have evolved various social behaviors such as interpersonal motor synchrony (i.e., matching movements in time), play and sport or religious ritual that bolster group cohesion and facilitate cooperation. While important for small communities, the face-to-face nature of such technologies makes them infeasible in large-scale societies where risky cooperation between anonymous individuals must be enforced through moral judgment and, ultimately, altruistic punishment. However, the unbiased applicability of group norms is often jeopardized by moral hypocrisy, i.e., the application of moral norms in favor of closer subgroup members such as key socioeconomic partners and kin. We investigated whether social behaviors that facilitate close ties between people also promote moral hypocrisy that may hamper large-scale group functioning. We recruited 129 student subjects that either interacted with a confederate in the high synchrony or low synchrony conditions or performed movements alone. Subsequently, participants judged a moral transgression committed by the confederate toward another anonymous student. The results showed that highly synchronized participants judged the confederate’s transgression less harshly than the participants in the other two conditions and that this effect was mediated by the perception of group unity with the confederate. We argue that for synchrony to amplify group identity in large-scale societies, it needs to be properly integrated with morally compelling group symbols that accentuate the group’s overarching identity (such as in religious worship or military parade). Without such contextualization, synchrony may create bonded subgroups that amplify local preferences rather than impartial and wide application of moral norms.

Proximate and ultimate causes of ritual behavior

Ritual behaviour, intended as a specific, repetitive and rigid form of action flow, appears both in social and non-social environmental contexts, representing an ubiquitous phenomenon in animal life including human individuals and cultures. The purpose of this contribution is to investigate an evolutionary continuum in proximate and ultimate causes of ritual behavior. A phylogenetic homology in proximal mechanisms can be found, based on the repetition of genetically programmed and/or epigenetically acquired action patterns of behavior. As far as its adaptive significance, ethological comparative studies show that the tendency to ritualization is driven by the unpredictability of social or ecological environmental stimuli. In this perspective, rituals may have a "homeostatic" function over unpredictable environments, as further highlighted by psychopathological compulsions. In humans, a circular loop may have occurred among ritual practices and symbolic activity to deal with a novel culturally-mediated world. However, we suggest that the compulsion to action patterns repetition, typical of all rituals, has a genetically inborn motor foundation, thus precognitive and pre-symbolic. Rooted in such phylogenetically conserved motor structure (proximate causes), the evolution of cognitive and symbolic capacities have generated the complexity of human rituals, though maintaining the original adaptive function (ultimate causes) to cope with unpredictable environments.

Replicating and extending the effects of auditory religious cues on dishonest behavior

Although scientists agree that replications are critical to the debate on the validity of religious priming research, religious priming replications are scarce. This paper attempts to replicate and extend previously observed effects of religious priming on ethical behavior. We test the effect of religious instrumental music on individuals' ethical behavior with university participants (N = 408) in the Czech Republic, Japan, and the US. Participants were randomly assigned to listen to one of three musical tracks (religious, secular, or white noise) or to no music (control) for the duration of a decision-making game. Participants were asked to indicate which side of a vertically-bisected computer screen contained more dots and, in every trial, indicating that the right side of the screen had more dots earned participants the most money (irrespective of the number of dots). Therefore, participants were able to report dishonestly to earn more money. In agreement with previous research, we did not observe any main effects of condition. However, we were unable to replicate a moderating effect of self-reported religiosity on the effects of religious music on ethical behavior. Nevertheless, further analyses revealed moderating effects for ritual participation and declared religious affiliation congruent with the musical prime. That is, participants affiliated with a religious organization and taking part in rituals cheated significantly less than their peers when listening to religious music. We also observed significant differences in cheating behavior across samples. On average, US participants cheated the most and Czech participants cheated the least. We conclude that normative conduct is, in part, learned through active membership in religious communities and our findings provide further support for religious music as a subtle, moral cue.

Church attendance and alloparenting: an analysis of fertility, social support and child development among English mothers

Many aspects of religious rituals suggest they provide adaptive benefits. Studies across societies consistently find that investments in ritual behaviour return high levels of cooperation. Another line of research finds that alloparental support to mothers increases maternal fertility and improves child outcomes. Although plausible, whether religious cooperation extends to alloparenting and/or affects child development remains unclear. Using 10 years of data collected from the Avon Longitudinal Study of Parents and Children (ALSPAC), we test the predictions that church attendance is positively associated with social support and fertility (n = 8207 to n = 8209), and that social support is positively associated with fertility and child development (n = 1766 to n = 6561). Results show that: (i) relative to not attending, church attendance is positively related to a woman's social network support and aid from co-religionists, (ii) aid from co-religionists is associated with increased family size, while (iii) fertility declines with extra-religious social network support. Moreover, while extra-religious social network support decreased over time, co-religionist aid remained constant. These findings suggest that religious and secular networks differ in their longevity and have divergent influences on a woman's fertility. We find some suggestive evidence that support to mothers and aid from co-religionists is positively associated with a child's cognitive ability at later stages of development. Findings provide mixed support for the premise that ritual, such as church attendance, is part of a strategy that returns high levels of support, fertility and improved child outcomes. Identifying the diversity and scope of cooperative breeding strategies across global religions presents an intriguing new horizon in the evolutionary study of religious systems. This article is part of the theme issue 'Ritual renaissance: new insights into the most human of behaviours'.

Mother Schema, Obstetric Dilemma, and the Origin of Behavioral Modernity

What triggered the emergence of uniquely human behaviors (language, religion, music) some 100,000 years ago? A non-circular, speculative theory based on the mother-infant relationship is presented. Infant "cuteness" evokes the infant schema and motivates nurturing; the analogous mother schema (MS) is a multimodal representation of the carer from the fetal/infant perspective, motivating fearless trust. Prenatal MS organizes auditory, proprioceptive, and biochemical stimuli (voice, heartbeat, footsteps, digestion, body movements, biochemicals) that depend on maternal physical/emotional state. In human evolution, bipedalism and encephalization led to earlier births and more fragile infants. Cognitively more advanced infants survived by better communicating with and motivating (manipulating) mothers and carers. The ability to link arbitrary sound patterns to complex meanings improved (proto-language). Later in life, MS and associated emotions were triggered in ritual settings by repetitive sounds and movements (early song, chant, rhythm, dance), subdued light, dull auditory timbre, psychoactive substances, unusual tastes/smells and postures, and/or a feeling of enclosure. Operant conditioning can explain why such actions were repeated. Reflective consciousness emerged as infant-mother dyads playfully explored intentionality (theory of mind, agent detection) and carers predicted and prevented fatal infant accidents (mental time travel). The theory is consistent with cross-cultural commonalities in altered states (out-of-body, possessing, floating, fusing), spiritual beings (large, moving, powerful, emotional, wise, loving), and reports of strong musical experiences and divine encounters. Evidence is circumstantial and cumulative; falsification is problematic.

Examining the link between religiousness and fitness in a behavioural ecological framework

In recent years there have been attempts to explain religiousness from an evolutionary viewpoint. However, empirical data on this topic are still lacking. In the present study, the behavioural ecological theoretical framework was used to explore the relations between religiousness, harsh environment, fitness (reproductive success and parental investment) and fitness-related outcomes (age at first birth, desired number of children and the romantic relationship duration). The data were collected from 461 individuals from a community sample who were near the end of their reproductive phase (54% females, Mage = 51.75; SD = 6.56). Positive links between religiousness, harsh environment, fitness and fitness-related outcomes were expected, with the exception of age at first birth, for which a negative association was hypothesized. Hence, the main assumption of the study was that religiousness has some attributes of fast life-history phenotypes - that it emerges from a harsh environment and enables earlier reproduction. The study findings partially confirmed these hypotheses. Religiousness was positively related to environmental harshness but only on a zero-order level. Religious individuals had higher reproductive success (this association was especially pronounced in males) but religiousness did not show associations with parental investment. Religiousness was positively associated with desired number of children and negatively associated with age at first birth, although the latter association was only marginally significant in the multivariate analyses. Finally, path analysis showed that desired number of children and age at first birth completely mediated the relation between religiousness and reproductive success. The data confirmed the biologically adaptive function of religiousness in contemporary populations and found the mediating processes that facilitate fitness in religious individuals. Furthermore, the findings initiate a more complex view of religiousness in a life-history context which could be fruitful for future research: a proposal labelled as 'ontogeny-dependent life-history theory of religiousness'.

Rituals, Repetitiveness and Cognitive Load : A Competitive Test of Ritual Benefits for Stress

A central hypothesis to account for the ubiquity of rituals across cultures is their supposed anxiolytic effects: rituals being maintained because they reduce existential anxiety and uncertainty. We aimed to test the anxiolytic effects of rituals by investigating two possible underlying mechanisms for it: cognitive load and repetitive movement. In our pre-registered experiment (osf.io/rsu9x), 180 undergraduates took part in either a stress or a control condition and were subsequently assigned to either control, cognitive load, undirected movement, a combination of undirected movement and cognitive load, or a ritualistic intervention. Using both repeated self-report measures and continuous physiological indicators of anxiety, we failed to find direct support for a cognitive suppression effect of anxiety through ritualistic behavior. Nevertheless, we found that induced stress increased participants' subsequent repetitive behavior, which in turn reduced physiological arousal. This study provides novel evidence for plausible underlying effects of the proposed anxiolytic effect of rituals: repetitive behavior but not cognitive load may decrease physiological stress responses during ritual.

Ritual Participation, Sense of Community, and Social Well-Being: A Study of Seva in the Sikh Community

The study examined the impact of frequency of ritual participation on sense of community and social well-being of a minority community in India, the Sikhs. We looked at a unique ritualistic practice of the Sikhs, seva. Rituals are known to contribute toward social solidarity and cohesion as well as physical and mental well-being. In particular for a minority community, rituals help group members establish and maintain strong community networks and a unique group identity. A total of 156 members of the Sikh community (85 males; 71 females) participated in the study. Frequency of ritual participation was positively related with social well-being and sense of community. Furthermore, sense of community was found to mediate the effect of frequency of ritual participation on social well-being. Results are discussed in the light of the importance of studying rituals in minority groups, the frequency of participation in a ritual activity and the importance of addressing social well-being in ritual research.

Dairy cattle welfare as a result of human-animal relationship – a review

Despite the various concepts of human-animal relationship, the welfarist approach to this problem is one of the most often considered in theory and used in practice. When dealing with issues related to dairy cattle welfare (DCW), it is necessary to take into account both the reality characteristic for animals used to obtain milk (e.g. the problem of automatic milking of cows) and for slaughter cattle (e.g. slaughter of culled animals). It is not surprising, therefore, that issues related to DCW are the focus of the attention of the public, researchers, breeders as well as the dairy and meat industries. The aim of this article was to possibly most comprehensively cover the above-mentioned issues, although due to its huge scope it was obviously necessary to limit the article to what I think are currently most important issues. That is why in the review I (1) characterized the issues related to the division of human responsibility for DCW; (2) discussed the importance of technology to human-animal relationship; (3) elaborated the matter of stress, emotionality of animals and their cognitive abilities in the aspect of “negative” and “positive” DCW; (4) considered the possibilities of non-invasive assessment of animal welfare in the future and (5) discussed topics related to improving the conditions of the slaughter of animals. In summary, it was proposed paying more attention than has been paid until now, to the assessment of positive DCW in scientific research and breeding practice. I also drew attention to the necessity of reliable information flow on the line of the breeder/milk producer - industry - consumer, as negligence in this area is one of the reasons for public disinformation regarding the level of animal welfare.

When Novel Rituals Lead to Intergroup Bias: Evidence From Economic Games and Neurophysiology

Long-established rituals in preexisting cultural groups have been linked to the cultural evolution of group cooperation. We tested the prediction that novel rituals-arbitrary hand and body gestures enacted in a stereotypical and repeated fashion-can inculcate intergroup bias in newly formed groups. In four experiments, participants practiced novel rituals at home for 1 week (Experiments 1, 2, and 4) or once in the lab (Experiment 3) and were divided into minimal in-groups and out-groups. Our results offer mixed support for the hypothesis that novel rituals promote intergroup bias. Specifically, we found a modest effect for daily repeated rituals but a null effect for rituals enacted only once. These results suggest that novel rituals can inculcate bias, but only when certain features are present: Rituals must be sufficiently elaborate and repeated to lead to bias. Taken together, our results offer modest support that novel rituals can promote intergroup bias.

Hunter-Gatherers and the Origins of Religion

Recent studies of the evolution of religion have revealed the cognitive underpinnings of belief in supernatural agents, the role of ritual in promoting cooperation, and the contribution of morally punishing high gods to the growth and stabilization of human society. The universality of religion across human society points to a deep evolutionary past. However, specific traits of nascent religiosity, and the sequence in which they emerged, have remained unknown. Here we reconstruct the evolution of religious beliefs and behaviors in early modern humans using a global sample of hunter-gatherers and seven traits describing hunter-gatherer religiosity: animism, belief in an afterlife, shamanism, ancestor worship, high gods, and worship of ancestors or high gods who are active in human affairs. We reconstruct ancestral character states using a time-calibrated supertree based on published phylogenetic trees and linguistic classification and then test for correlated evolution between the characters and for the direction of cultural change. Results indicate that the oldest trait of religion, present in the most recent common ancestor of present-day hunter-gatherers, was animism, in agreement with long-standing beliefs about the fundamental role of this trait. Belief in an afterlife emerged, followed by shamanism and ancestor worship. Ancestor spirits or high gods who are active in human affairs were absent in early humans, suggesting a deep history for the egalitarian nature of hunter-gatherer societies. There is a significant positive relationship between most characters investigated, but the trait “high gods” stands apart, suggesting that belief in a single creator deity can emerge in a society regardless of other aspects of its religion.

Shaking the tyrant's bloody robe

Group violence, despite much study, remains enigmatic. Its forms are numerous, its proximate causes myriad, and the interrelation of its forms and proximate causes poorly understood. We review its evolution, including preadaptations and selected propensities, and its putative environmental and psychological triggers. We then reconsider one of its forms, ethnoreligious violence, in light of recent discoveries in the behavioral and brain sciences. We find ethnoreligious violence to be characterized by identity fusion and by manipulation of religious traditions, symbols, and systems. We conclude by examining the confluence of causes and characteristics before and during Yugoslavia's wars of disintegration.

Music As a Sacred Cue? Effects of Religious Music on Moral Behavior

Religion can have an important influence in moral decision-making, and religious reminders may deter people from unethical behavior. Previous research indicated that religious contexts may increase prosocial behavior and reduce cheating. However, the perceptual-behavioral link between religious contexts and decision-making lacks thorough scientific understanding. This study adds to the current literature by testing the effects of purely audial religious symbols (instrumental music) on moral behavior across three different sites: Mauritius, the Czech Republic, and the USA. Participants were exposed to one of three kinds of auditory stimuli (religious, secular, or white noise), and subsequently were given a chance to dishonestly report on solved mathematical equations in order to increase their monetary reward. The results showed cross-cultural differences in the effects of religious music on moral behavior, as well as a significant interaction between condition and religiosity across all sites, suggesting that religious participants were more influenced by the auditory religious stimuli than non-religious participants. We propose that religious music can function as a subtle cue associated with moral standards via cultural socialization and ritual participation. Such associative learning can charge music with specific meanings and create sacred cues that influence normative behavior. Our findings provide preliminary support for this view, which we hope further research will investigate more closely.

Religious-Commitment Signaling and Impression Management amongst Pentecostals: Relationships to Salivary Cortisol and Alpha-Amylase

Religious-commitment signaling is thought to indicate willingness to cooperate with a religious group. It follows that a desire to signal affiliation and reap concomitant benefits would lend itself to acting in socially desirable ways. Success or failure in such areas, especially where there is conscious intent, should correspond to proximal indicators of well-being, such as psychosocial or biological stress. To test this model, we assessed religious-commitment signaling and socially desirable responding among a sample of Pentecostals with respect to salivary biomarkers of stress and arousal. Results indicate that cortisol levels on worship and non-worship days were significantly influenced by religious-commitment signaling when moderated by impression management, a conscious form of socially desirable responding. No significant influences on salivary alpha-amylase were detected. These findings are important for understanding how religious-commitment signaling mechanisms may influence stress response when moderated by socially desirable responding and the role of communal orientation to psychosocial health.

Testing major evolutionary hypotheses about religion with a random sample

Theories of religion that are supported with selected examples can be criticized for selection bias. This paper evaluates major evolutionary hypotheses about religion with a random sample of 35 religions drawn from a 16-volume encyclopedia of world religions. The results are supportive of the group-level adaptation hypothesis developed in Darwin's Cathedral: Evolution, Religion, and the Nature of Society (Wilson 2002). Most religions in the sample have what Durkheim called secular utility. Their otherworldly elements can be largely understood as proximate mechanisms that motivate adaptive behaviors. Jainism, the religion in the sample that initially appeared most challenging to the group-level adaptation hypothesis, is highly supportive upon close examination. The results of the survey are preliminary and should be built upon by a multidisciplinary community as part of a field of evolutionary religious studies.

Semantic network mapping of religious material: testing multi-agent computer models of social theories against real-world data

Agent-based modeling allows researchers to investigate theories of complex social phenomena and subsequently use the model to generate new hypotheses that can then be compared to real-world data. However, computer modeling has been underutilized in regard to the understanding of religious systems, which often require very complex theories with multiple interacting variables (Braxton et al. in Method Theory Study Relig 24(3):267-290, 2012. doi: 10.1163/157006812X635709 ; Lane in J Cogn Sci Relig 1(2):161-180, 2013). This paper presents an example of how computer modeling can be used to explore, test, and further understand religious systems, specifically looking at one prominent theory of religious ritual. The process is continuous: theory building, hypothesis generation, testing against real-world data, and improving the model. In this example, the output of an agent-based model of religious behavior is compared against real-world religious sermons and texts using semantic network analysis. It finds that most religious materials exhibit unique scale-free small-world properties and that a concept's centrality in a religious schema best predicts its frequency of presentation. These results reveal that there adjustments need to be made to existing models of religious ritual systems and provide parameters for future models. The paper ends with a discussion of implications for a new multi-agent model of doctrinal ritual behaviors as well as propositions for further interdisciplinary research concerning the multi-agent modeling of religious ritual behaviors.

How Children and Adults Represent God's Mind

For centuries, humans have contemplated the minds of gods. Research on religious cognition is spread across sub-disciplines, making it difficult to gain a complete understanding of how people reason about gods' minds. We integrate approaches from cognitive, developmental, and social psychology and neuroscience to illuminate the origins of religious cognition. First, we show that although adults explicitly discriminate supernatural minds from human minds, their implicit responses reveal far less discrimination. Next, we demonstrate that children's religious cognition often matches adults' implicit responses, revealing anthropomorphic notions of God's mind. Together, data from children and adults suggest the intuitive nature of perceiving God's mind as human-like. We then propose three complementary explanations for why anthropomorphism persists in adulthood, suggesting that anthropomorphism may be (a) an instance of the anchoring and adjustment heuristic; (b) a reflection of early testimony; and/or (c) an evolutionary byproduct.

Biology, Culture and Coevolution: Religion and Language as Case Studies

The main intent of this paper is to give an account of the relationship between bio-cognition and culture in terms of coevolution, analysing religious beliefs and language evolution as case studies. The established view in cognitive studies is that bio-cognitive systems constitute a constraint for the shaping and the transmission of religious beliefs and linguistic structures. From this point of view, religion and language are by-products or exaptations of processing systems originally selected for other cognitive functions. We criticize such a point of view, showing that it paves the way for the idea that cultural evolution follows a path entirely autonomous and independent from that of biological evolution. Against the by-product and exaptation approaches, our idea is that it is possible to interpret religion and language in terms of coevolution. The concept of coevolution involves a dual path of constitution: one for which biology (cognition) has adaptive effects on culture, the other for which, in turn, forms of culture have adaptive effects on biology (cognition). This dual path of constitution implies that religion and language are (at least in some aspects) forms of biological adaptations.

Why religion is better conceived as a complex system than a norm-enforcing institution

Although religions, as Smaldino demonstrates, provide informative examples of culturally evolved group-level traits, they are more accurately analyzed as complex adaptive systems than as norm-enforcing institutions. An adaptive systems approach to religion not only avoids various shortcomings of institutional approaches, but also offers additional explanatory advantages regarding the cultural evolution of group-level traits that emerge from religion.

The fire-walker's high: affect and physiological responses in an extreme collective ritual

How do people feel during extreme collective rituals? Despite longstanding speculation, few studies have attempted to quantify ritual experiences. Using a novel pre/post design, we quantified physiological fluctuations (heart rates) and self-reported affective states from a collective fire-walking ritual in a Mauritian Hindu community. Specifically, we compared changes in levels of happiness, fatigue, and heart rate reactivity among high-ordeal participants (fire-walkers), low-ordeal participants (non-fire-walking participants with familial bonds to fire-walkers) and spectators (unrelated/unknown to the fire-walkers). We observed that fire-walkers experienced the highest increase in heart rate and reported greater happiness post-ritual compared to low-ordeal participants and spectators. Low-ordeal participants reported increased fatigue after the ritual compared to both fire-walkers and spectators, suggesting empathetic identification effects. Thus, witnessing the ritualistic suffering of loved ones may be more exhausting than experiencing suffering oneself. The findings demonstrate that the level of ritual involvement is important for shaping affective responses to collective rituals. Enduring a ritual ordeal is associated with greater happiness, whereas observing a loved-one endure a ritual ordeal is associated with greater fatigue post-ritual.

Moral foundations predict religious orientations in New Zealand

The interplay between religion, morality, and community-making is a core theme across human experience, yet scholars have only recently begun to quantify these links. Drawing on a sample of 1512 self-identified religious - mainly Christian (86.0%) - New Zealanders, we used structural equation modeling to test hypothesized associations between Religious Orientations (Quest, Intrinsic, Extrinsic Personal, Extrinsic Social) and Moral Foundations (Care/Harm, Fairness/Cheating, Loyalty/Betrayal, Authority/Subversion, Sanctity/Degradation). Our results show, for the first time in a comprehensive model, how different ways of valuing communities are associated with different ways of valuing religion.

The extended religious phenotype and the adaptive coupling of ritual and belief

In this paper, we consider the idea that religion is a transsomatic adaptation. At the genic level, the religious system constitutes an extended phenotype that has been fashioned by natural selection to overcome socioecological challenges inherent in human sociality, primarily problems of cooperation and coordination. At the collective level, the religious system constitutes a cognitive niche. We begin our discussion focusing on the former and concentrate our attention on the “sacred coupling” of supernatural agency and ritual behavior. We detail the complex connections between genes, cognitive faculties, and their expression in religious contexts, followed by a discussion of how religious ritual functions to maintain relative social order. We conclude with a discussion about the relevance of niche construction theory for understanding the adaptive nature of religious systems.

An Exploration of the Functions of Religious Monumental Architecture from a Darwinian Perspective

In recent years, the cognitive science of religion has displayed a keen interest in religions' social function, bolstering research on religious prosociality and cooperativeness. The main objective of this article is to explore, from a Darwinian perspective, the biological and psychological mechanisms through which religious monumental architecture (RMA) might support that specific function. A frequently held view is that monumental architecture is a costly signal that served vertical social stratification in complex large-scale societies. In this paper we extend that view. We hypothesize that the function(s) of RMA cannot be fully appreciated from a costly signaling perspective alone, and invoke a complementary mechanism, namely sensory exploitation. We propose that, in addition to being a costly signal, RMA also often taps into an adaptive “sensitivity for bigness.” The central hypothesis of this paper is that when cases of RMA strongly stimulate that sensitivity, and when commoners become aware of the costly investments that are necessary to build RMA, then this may give rise to a particular emotional response, namely awe. We will try to demonstrate that, by exploiting awe, RMA promotes and regulates prosocial behavior among religious followers and creates in them an openness to adopt supernatural beliefs.

Faith after an earthquake: a longitudinal study of religion and perceived health before and after the 2011 Christchurch New Zealand Earthquake

On 22 February 2011, Christchurch New Zealand (population 367,700) experienced a devastating earthquake, causing extensive damage and killing one hundred and eighty-five people. The earthquake and aftershocks occurred between the 2009 and 2011 waves of a longitudinal probability sample conducted in New Zealand, enabling us to examine how a natural disaster of this magnitude affected deeply held commitments and global ratings of personal health, depending on earthquake exposure. We first investigated whether the earthquake-affected were more likely to believe in God. Consistent with the Religious Comfort Hypothesis, religious faith increased among the earthquake-affected, despite an overall decline in religious faith elsewhere. This result offers the first population-level demonstration that secular people turn to religion at times of natural crisis. We then examined whether religious affiliation was associated with differences in subjective ratings of personal health. We found no evidence for superior buffering from having religious faith. Among those affected by the earthquake, however, a loss of faith was associated with significant subjective health declines. Those who lost faith elsewhere in the country did not experience similar health declines. Our findings suggest that religious conversion after a natural disaster is unlikely to improve subjective well-being, yet upholding faith might be an important step on the road to recovery.

The 'friendship dynamics of religion,' or the 'religious dynamics of friendship'? A social network analysis of adolescents who attend small schools

Longitudinal social network data on adolescents in seven schools are analyzed to reach a new understanding about how the personal and interpersonal social dimensions of adolescent religion intertwine together in small school settings. We primarily address two issues relevant to the sociology of religion and sociology in general: (1) social selection as a source of religious homophily and (2) friend socialization of religion. Analysis results are consistent with Collins' interaction ritual chain theory, which stresses the social dimensions of religion, since network-religion autocorrelations are relatively substantial in magnitude and both selection and socialization mechanisms play key roles in generating them. Results suggest that socialization plays a stronger role than social selection in four of six religious outcomes, and that more religious youth are more cliquish. Implications for our understanding of the social context of religion, religious homophily, and the ways we model religious influence, as well as limitations and considerations for future research, are discussed.

Religion as a means to assure paternity

The sacred texts of five world religions (Buddhism, Christianity, Hinduism, Islam, and Judaism) use similar belief systems to set limits on sexual behavior. We propose that this similarity is a shared cultural solution to a biological problem: namely male uncertainty over the paternity of offspring. Furthermore, we propose the hypothesis that religious practices that more strongly regulate female sexuality should be more successful at promoting paternity certainty. Using genetic data on 1,706 father-son pairs, we tested this hypothesis in a traditional African population in which multiple religions (Islam, Christianity, and indigenous) coexist in the same families and villages. We show that the indigenous religion enables males to achieve a significantly (P = 0.019) lower probability of cuckoldry (1.3% versus 2.9%) by enforcing the honest signaling of menstruation, but that all three religions share tenets aimed at the avoidance of extrapair copulation. Our findings provide evidence for high paternity certainty in a traditional African population, and they shed light on the reproductive agendas that underlie religious patriarchy.

Outsourcing punishment to God: beliefs in divine control reduce earthly punishment

The sanctioning of norm-transgressors is a necessary--though often costly--task for maintaining a well-functioning society. Prior to effective and reliable secular institutions for punishment, large-scale societies depended on individuals engaging in 'altruistic punishment'--bearing the costs of punishment individually, for the benefit of society. Evolutionary approaches to religion suggest that beliefs in powerful, moralizing Gods, who can distribute rewards and punishments, emerged as a way to augment earthly punishment in large societies that could not effectively monitor norm violations. In five studies, we investigate whether such beliefs in God can replace people's motivation to engage in altruistic punishment, and their support for state-sponsored punishment. Results show that, although religiosity generally predicts higher levels of punishment, the specific belief in powerful, intervening Gods reduces altruistic punishment and support for state-sponsored punishment. Moreover, these effects are specifically owing to differences in people's perceptions that humans are responsible for punishing wrongdoers.