Download PDF by F. Shults: Theology after the Birth of God: Atheist Conceptions in
By F. Shults
The gods are born - and we've got borne them! This proclamation, derived from insights within the biocultural learn of faith, may possibly engender much more atheism than Nietzsche's message concerning the "death of God." attractive contemporary empirical findings and theoretical advancements inside of a large choice of evolutionary and social sciences, F. LeRon Shults unveils the cognitive and coalitional mechanisms in which god-conceptions are bred in human minds and nurtured in human cultures. Shared resourceful engagement with punitive supernatural brokers emerges "naturally" due to inherited developments that result in the over-detection of brokers and the over-protection of in-groups. the combination of those developments helped our early ancestors live on by way of fostering cooperation and dedication in small-scale coalitions. although, those "religious" characteristics additionally generate defective interpretations of nature and violent inscriptions of society. Arguing for the significance of getting "the speak" approximately spiritual copy, specifically in complicated, pluralistic environments more and more formed through naturalism and secularism, Shults proposes the liberation of a greatly atheist trajectory that has for too lengthy been suppressed in the self-discipline of theology.
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Extra resources for Theology after the Birth of God: Atheist Conceptions in Cognition and Culture
However, a retraction of the general claim of theogonic reproduction theory would be warranted only by a body of evidence that could outweigh the massive research across disciplines that overwhelmingly supports its plausibility. The framework constructed by the two axes described above can help us more clearly delineate between four ways of integrating cognitive and coalitional tendencies, each of which promotes a different way of constructing (and different attitudes toward critiquing) hypotheses about the conditions for axiological engagement.
As in all healthy and progressive fields of research, there are significant debates among scientists about the relative importance and functional relevance of the many factors that contribute to the arrival and nurture of god-conceptions within human coalitions. For example, scholars argue about whether “religious” traits emerged as a direct adaptation to challenges within the early ancestral environment or were merely the “byproduct” of other adaptations. Those in the latter camp also differ in their answers to the question whether some of those by-product traits may have later become “exapatations” (adaptive for other reasons not connected to their original appearance).
Anthropomorphic Promiscuity 29 It makes sense that people would stay committed to groups in which rituals contribute to physical health and emotional bonding. But what about all the unhealthy and even self-destructive things that religious people do to each other (and themselves)? To illustrate the sort of torturous and terrifying rituals that one finds throughout the world, Richard Sosis points out a practice among the Ilahita Arapesh in which adult males dressed like boars pin down boys (as young as three-years-old) and rub their genitals forcefully with stinging nettles.
Theology after the Birth of God: Atheist Conceptions in Cognition and Culture by F. Shults