The cultural evolution of prosocial religions
The cultural evolution of prosocial religions
Abstract: We develop a cultural evolutionary theory of the origins of prosocial religions and apply it to resolve two puzzles in human psychology and cultural history: (1) the rise of large-scale cooperation among strangers and, simultaneously, (2) the spread of prosocial religions in the last 10–12 millennia. We argue that these two developments were importantly linked and mutually energizing. We explain how a package of culturally evolved religious beliefs and practices characterized by increasingly potent, moralizing, supernatural agents, credible displays of faith, and other psychologically active elements conducive to social solidarity promoted high fertility rates and large-scale cooperation with co-religionists, often contributing to success in intergroup competition and conflict. In turn, prosocial religious beliefs and practices spread and aggregated as these successful groups expanded, or were copied by less successful groups. This synthesis is grounded in the idea that although religious beliefs and practices originally arose as nonadaptive by-products of innate cognitive functions, particular cultural variants were then selected for their prosocial effects in a long-term, cultural evolutionary process. This framework (1) reconciles key aspects of the adaptationist and by-product approaches to the origins of religion, (2) explains a variety of empirical observations that have not received adequate attention, and (3) generates novel predictions. Converging lines of evidence drawn from diverse disciplines provide empirical support while at the same time encouraging new research directions and opening up new questions for exploration and debate.
Keywords: belief; cooperation; culture; evolution; prosociality; religion; ritual
BEHAVIORAL AND BRAIN SCIENCES (2016), Page 1 of 65 doi:10.1017/S0140525X14001356, e1
1. Introduction: Two related puzzles
The vast majority of humans today live in large-scale, anon- ymous societies. This is a remarkable and puzzling fact because, prior to roughly 12,000 years ago,1 most people lived in relatively small-scale tribal societies (Johnson & Earle 2000), which themselves had emerged from even smaller-scale primate troops (Chapais 2008). This dramatic scaling up appears to be linked to changes that occurred after the stabilization of global climates at the beginning of the Holocene, when food production began to gradually replace hunting and foraging, and the scale of human societies started to expand (Richerson et al. 2001). Even the earliest cities and towns in the Middle East, not to mention today’s vast metropolises with tens of millions of people, contrast sharply with the networks of foraging bands that have characterized most of the human lineage’s evolutionary history (Hill et al. 2011). The rise of stable, large, cooperative societies is one of
the great puzzles of human history, because the free- rider problem intensifies as groups expand. Proto-moral sentiments that are rooted in kin selection and reciprocal altruism have ancient evolutionary origins in the primate lineage (deWaal 2008), and disapproval of antisocial behav- ior emerges even in preverbal babies (Bloom 2013; Hamlin et al. 2007). However, neither kin selection nor reciprocal altruism (including partner-choice mechanisms) can explain the rise of large, cooperative, anonymous societies (Chudek & Henrich 2011; Chudek et al. 2013). Genealog- ical relatedness decreases geometrically with increasing group size, and strategies based on direct or indirect reci- procity fail in expanding groups (Boyd & Richerson 1988) or as reputational information becomes increasingly noisy or unavailable (Panchanathan & Boyd 2003). Without addi- tional mechanisms to galvanize cooperation, groups
ARA NORENZAYAN is Professor of Psychology at the University of British Columbia (UBC) and a co-director of the Centre for Human Evolution, Cognition and Culture at UBC. He received his Ph.D. in Psychology from the University of Michigan in 1999. He has pub- lished widely on the cognitive science of religious belief, the evolutionary origins of religion and religious diversity, cultural evolution, and culture and cognition. In 2014–15, he was the recipient of a James McKeen Cattell Fund Fellowship in Psychology. He is the author of Big Gods: How Religion Transformed Cooper- ation and Conflict, published in 2013 by Princeton Uni- versity Press.
AZIM SHARIFF is Assistant Professor of Psychology at the University of Oregon. He received his BSc from the University of Toronto in 2004 and his Ph.D. from UBC in 2010, before joining the University of Oregon faculty. His research focuses on moral psychology and the cognitive science and evolution of religion, as well as religion’s psychological and social consequences. In 2012 he was awarded the Margaret Gorman Early Career Award from the American Psychological Associ- ation’s Division for the Psychology of Religion and Spirituality.
WILL GERVAIS is Assistant Professor of Psychology at the University of Kentucky. He received his Ph.D. in Psychology from UBC in 2012. He is the author of more than 20 publications investigating the cognitive, cultural, and evolutionary causes and consequences of religious belief and disbelief. His work has appeared in journals such as Science, Psychological Science, Journal of Experimental Psychology: General, and Journal of Personality and Social Psychology. He re- ceived the Canadian Psychological Association Certifi- cate of Academic Excellence for both his MA thesis and his doctoral dissertation. He was recently awarded the Margaret Gorman Early Career Award (American Psychological Association [APA] Division 36) in the psy- chology of religion and spirituality.
AIYANA WILLARD is a Postdoctoral Research Fellow in Psychology at the University of Texas at Austin. Her re- search focuses on the cognitive and cultural origins of supernatural and religious belief. She is currently con- ducting research on “spiritual but not religious” people in North America and Europe and witchcraft beliefs around the world. She maintains an active field site in Fiji, where she conducts research with Hindu and Muslim populations. She has been awarded the Joseph- Armand Bombardier Canada Graduate Scholarship and the Social Sciences and Humanities Research Council (SSHRC)DoctoralFellowshipduring her graduate career.
RITA MCNAMARA is a Ph.D. candidate in psychology at UBC. She received her B.A. in Anthropology and Psychol- ogy fromWashington University in St. Louis in 2009. Her work focuses on integrating laboratory and field-based methods towardunderstanding the linkbetween supernat- ural beliefs and social interactions, with a focus on cross- cultural experimental work in North America and ethno- graphic and experimental methods in Yasawa, Fiji. Her publications include work on variation in supernatural beliefs and cooperative behavior.