‘Meetings’ Category

Princeton Project: Evolution and Human Nature

The Center of Theological Inquiry at Princeton will convene an interdisciplinary research team of theologians and scientists in residence during 2012-2013 to address questions of nature and nurture raised by the biological evolution of human beings. The project is entitled “Evolution and Human Nature” and will be led by two Senior Research Fellows: Celia Deane-Drummond, University of Notre Dame, and Dominic Johnson, University of Edinburgh. The work of the research team will include international symposia and seminars with leading scholars such as Melvin Konner, Emory University, Sarah Coakley, University of Cambridge, Simon Conway Morris, University of Cambridge, Wentzel van Huyssteen, Princeton Theological Seminary, Niels Gregersen, University of Copenhagen, and Angela Creager, Princeton University.

The Center of Theological Inquiry welcomes proposals to explore how the explosion of new research in evolutionary biology, psychology, and anthropology is challenging and changing our understanding of human nature and development, not least in relation to religion and theological accounts of the human condition. Our field of inquiry encompasses these evolutionary and human sciences, theological anthropology, practical theology, psychology of religion, religious studies, and the history and philosophy of science. Applications will be considered from scholars in relevant disciplines offering fresh thinking on the topic, including the core questions of nature and nurture and the relationship between religion, culture, and human evolution. How have the human capacities for religion and culture evolved? What do theology and the sciences contribute to our understanding of the evolution of human beings over time? How might philosophy and theology engage the assumptions in the science of human evolution?

The Center of Theological Inquiry will award 8 Research Fellowships of up to $70,000 and 2 Postdoctoral Fellowships of $40,000. Applications will be considered for the full year or a semester, with fellowships awarded pro rata. The full Request for Proposals (RFP) and the required application forms will be available for downloading from our website (under PROGRAM / APPLY) from September 1 - November 30, 2011. The closing date for applications and all supporting documents is November 30, 2011. Applications may be submitted by mail to the Center or electronic attachment to apply@ctinquiry.org. Only completed applications received by the November 30, 2011 deadline will be considered.

CTI is also announcing the research topics for Years 2 & 3, as part of its three year Project on New Approaches in Theological Inquiry, 2012 - 2015, under the leadership of Robin Lovin, Southern Methodist University, and Friederike Nüssel, Heidelberg University: 2013-14 - Religious Experience & Moral Identity, and 2014-15 - Law & Religious Freedom (in collaboration with the Law and Public Affairs Program at Princeton University). The Requests for Proposals for these two years at CTI will be announced in the spring of the preceding year. The Center of Theological Inquiry will also award 8 Research Fellowships of up to $70,000 and 2 Postdoctoral Fellowships of $40,000 in each of these two years.

The Research Fellowships for all three years of this project are supported by a major grant from the John Templeton Foundation.

Cold Feet: On Applying Research from the Cognitive and Evolutionary Sciences of Religion

Guest blog by Richard Sosis

I recently attended a fascinating one-day seminar at Georgetown University’s Berkley Center on the implications of the cognitive and evolutionary sciences of religion (CESR) for religious freedom. I had never considered whether my research, or the collective body of work in CESR, had implications for the protection of religious freedom, so I was intrigued by what the event would offer. To attend, I was even willing to take off my sandals, tuck in my shirt, and sport the fashionable, but seldom used, jacket I purchased for my job interviews more than a decade ago. The primary question the seminar sought to explore was: If religion is indeed natural to humanity, as is generally claimed by CESR researchers, should it be afforded special political protections safeguarding its expression?

The seminar was funded by the Templeton Foundation and graciously hosted by Thomas Farr and Timothy Shah, both extraordinary scholars who impressively balance their academic pursuits with active engagement in the Washington D.C. political environment. The seminar consisted of two morning presentations, the first by Justin Barrett of Oxford University, and the second by yours truly, followed in the afternoon by extensive discussion and debate. The hosts invited about a half-dozen discussants from diverse backgrounds in philosophy, biology, psychology, and theology, including our own talented polymath, Jeff Schloss, who remarkably embodies all these backgrounds in one somatic casing.

Justin opened the seminar with an insightful talk on naturalism from the perspective of cognitive science. Drawing on Robert McCauley’s forthcoming book, Why Religion is Natural and Science is Not, Barrett defined naturalness as “thought processes or behaviors that are characterized by ease, automaticity, and fluency.” McCauley distinguishes between two basic types of naturalness: maturational and practiced naturalness. Maturational naturalness arises as a natural consequence of normal development, such as learning to walk or talk. Practiced naturalness, on the other hand, arises not through the normal course of physical and psychological development, but rather through repeated practice and training, such as learning to play a musical instrument. Justin argued that religion is situated toward the maturational end of the naturalness continuum, whereas in my talk which followed, I argued that religion was more appropriately categorized toward the practiced end of the continuum. I’m not sure there was really much of a difference in opinion, but rather the particular perspectives we took on the issue reflected the distinct vantage points of our individual disciplinary approaches, cognitive science and evolutionary anthropology respectively.

Concerning religious freedom, I argued that regardless of one’s position in such a debate, religion’s naturalness, whether maturational or practiced, was not an adequate foundation for building an argument in support of protecting religious expression. Even if religion lies on the maturational side of the naturalness continuum, as Barrett and McCauley contend, it is not at the far end of the continuum with other basic human rights, such as the right to freedom from torture, the right to water, and so forth. Religious freedom is indeed a human right, but it is not a basic right; for other rights can be enjoyed without it. Nonetheless, I suggested that CESR might be valuable in situations where religious and secular values conflict, such as issues of environmental conservation, homosexuality, veiling, etc. Most religious-secular conflicts emerge as a consequence of misunderstanding and a lack of appreciation of individuals’ commitments to their respective values. CESR may be able to help resolve religious-secular conflicts by offering an understanding for religious adherents of how secular values can become sacred, and providing compelling materialist explanations of religion to secular individuals who otherwise, and understandably, find commitments to religious behaviors and beliefs utterly bizarre.

Speaking of utterly bizarre religious behaviors, during my visit to Georgetown I received a phone call from a National Geographic reporter - unbeknownst to either of us until the end of our conversation, she was only blocks away - who was interested in my thoughts concerning a recent study on firewalking published in PNAS. In this study, the authors showed that heartbeats of firewalkers and spectators who were kin or friends of the firewalkers synchronized during the ritual, whereas those not socially connected to the firewalkers did not synchronize. Although not tested, it is possible that the synchronized heartbeats result in increased levels of bonding and cohesiveness. It is a fascinating result since I suspect most of us had previously assumed that such effects were limited to ritual performers who engage in collective singing, chanting, or movements. The reporter asked me what the implications of such rituals were for our own society, suggesting that in our fragmented society maybe we could use such rituals to create a sense of shared community that is currently lacking. I could feel my feet burning as I considered how to respond. She was indeed correct that the shared rituals in American society - watching fireworks on July 4th, respectful parades on Memorial Day, etc. - are not nearly as evocative or solidarity-building as firewalking rites, yet I wasn’t prepared to endorse coal hopping as a cure for our societal ills. I suggested that different societies require different levels of cohesion, depending on their need to solve problems of cooperation. Our society has stable social, economic, and political institutions that solve many problems of cooperation for us, whereas in societies lacking these strong institutions, religious rites can serve a similar function, binding the community together to solve cooperation problems inherent in social life. Moreover, religious systems are organic and typically do not respond well to attempts at artificial engineering.

It is exciting to live in a time when evolutionary models are seriously considered by the public as well as policy-makers, and I have no doubt that those active in this area, such as David Sloan Wilson (Binghamton Neighborhood Project) and Rafe Sagarin (Natural Security), are making important academic and societal contributions. CESR, however, is a relatively new field of study that is not as developed as other areas in the evolutionary sciences. Therefore, as CESR work moves into applied realms, I think we need to be cautious about the advice we offer. Religion is a complex system that we are only beginning to understand. As with all complex adaptive systems, changing one part of the system is likely to have effects on other parts of the system. Without understanding the feedback mechanisms that enable religious systems to respond adaptively to changing environmental conditions, we are at risk of offering solutions and changes that will likely yield unintended consequences. But just in case my colleagues don’t share my concerns and are offering extensive counsel to policy-makers and the public, I think I’ll keep my sandals on.

Richard Sosis kindly allowed us to post here a more complete manuscript on this topic, written with Jordan Kiper and entitled “Sacred versus Secular Values: Cognitive and Evolutionary Sciences of Religion and Religious Freedom“, which will appear in a conference volume.

The Evolution of Conscience

I recently returned from an amazing conference on the Evolution of Conscience in Santa Fe, New Mexico. The idea that conscience might be an evolved trait was originally proposed by Darwin in The Descent of Man (1871), in which he suggested a conscience gave humans a crucial moral compass to navigate our complex social world (as in H.L. Mencken’s notion that “Conscience is the inner voice that warns us somebody may be looking”). If Darwin was right, conscience is just a product of natural selection like eyes and ears. It appears that the gathering in Santa Fe, 140 years on, was the first ever conference to focus on the origins and role of conscience in human evolution.

The meeting was organized by anthropologist Christopher Boehm, biologist Jeffery Schloss and archeological anthropologist Paul Wason (with terrific help from Lilija Oleaga), and attended by a remarkable group of people representing numerous disciplines including theology, philosophy, primatology, sociology, anthropology, psychology, neuroscience, and evolution. The gathering was threatened by Iceland’s Eyjafjallajökull volcano and generously funded by the Templeton Foundation.

The conference showed that conscience is a tricky concept that means rather different things in different disciplines. Evolutionary psychologist Dan Fessler, for example, argued that there is no such thing as “conscience” per se, but rather a collection of evolved traits and emotions that collectively lead to adaptive cognition and behavior (in the right context), but colloquially lumped together as conscience. It also highlighted numerous ways in which conscience could and should be studied, from phylogenetic history (Jonathan Turner), to primatology (Frans de Waal), ethnography (Polly Weissner), experimentals (Dan Fessler), to neuroscience (Kent Kiehl), and mathematical models (Jessica Flack), among several others.

My own interest in conscience is that it appears to offer a rival alternative to the Supernatural Punishment Hypothesis. If conscience provides us with a self-judging “inner voice” that steers us through the minefield of our socially transparent world, then why would we need a supernatural actor to keep us on the straight and narrow? I will tackle this problem in an upcoming article, but the crux of my argument is that: (1) an “inner voice” requires theory of mind and language, and may thus merely be another form of “supernatural agent”; and (2) they are not necessarily mutually exclusive—perhaps the evolutionarily ancient cognitive architecture of conscience is the vehicle by which religion gains traction in altering our beliefs and behavior. The interaction of religion and conscience may be the critical problem to explore.

The evolution of conscience conference in Santa Fe was one of those meetings that just worked brilliantly because of its sheer novelty, interdisciplinarity, free-thinking, and small group format. The discussions chewed up our preexisting assumptions about conscience and spat out not a consensus, but some consilience. The conference will lead on to a conference proceedings setting out that state of the art on what we know about how the conscience may have evolved, its evolutionary function, and its foundational importance for human morality and religion.

Santa Barbara Project Meeting

A guest blog by Zoey Reeve

Our penultimate project meeting took place from 7-9 January at the Four Seasons Biltmore hotel, Santa Barbara. Nestled between crystal waters, white sands, and breath-taking mountains the workshop was a meeting of minds of the who’s who of some of the most influential scholars of evolution and religion. In attendance were core team members Dominic Johnson, Jesse Bering, Terry Burnham, Jeff Schloss, and Rich Sosis, plus graduate students myself (Zoey Reeve), Paul Swartwout and Lauren Swiney. However, the meeting was made particularly mesmerising by three additional guests to share their perspectives and advise on our project—Joseph Bulbulia, Paul Zak, and “The” David Sloan Wilson.  Whilst our merry band (particularly merry in the evening over delicious local seafood and great conversations) was not free of occasional heated debate, this diverse but focused group brought a wealth of fresh insights to the table.

The workshop began with presentations by the three (very lucky) grad students. Discussions ranged from how best to measure feelings of being watched when experimental subjects are given the opportunity to cheat (Lauren)—a key test of the supernatural punishment hypothesis, to paradigms that capture people’s trustworthiness when marked with a religious symbol such as a cross on Ash Wednesday (Swartwout), and those measuring implicit associations of parochialism and protection towards in-groups and out-groups (Reeve).

Jesse Bering, experimental psychologist extraordinaire then offered us a glimpse into his forthcoming book on the psychological origins of meaning. Terry Burham, our resident presented evidence on the role of evolved physiological factors, such as status and testosterone, in people’s cooperation and punishment beahvior (e.g. in the ultimatum game). Dominic Johnson, the project coordinator, is both an evolutionary biologist and political, and he presented possible linkages between these two disciplines in the (little studied) role of elite manipulation in the religious doctrines of reward and punishment. Jeff Schloss once again forced us to switch our brains into high gear and think hard about the meta-philosophical questions surrounding our project. What can we know about beliefs? What do our findings imply about the status of supernatural agents? Rich Sosis is an evolutionary anthropologist with so many projects on the go that our website is constantly out of date. His presentation in Santa Barbara focussed on new experimental evidence that costly religious signals indicate trustworthiness to other group members. Rich and his students use a range of clever experimental paradigms to investigate how subtle religious primes influence performance in well known games such as prisoner dilemmas and trust games.

Our guest speakers then took the floor beginning with Joseph Bulbulia, who despite having flown from New Zealand was awake enough to run every morning as well as scrutinize assumptions about the types of games and payoffs that many evolutionary theories of religion (and cooperation) imply but do not test. The actual games and payoffs relevant in real life have big implications for the supernatural punishment and costly signalling theories of religion. Paul Zak is a neuroeconomist – a founder of the field in fact, and is credited with discovering the role of the hormone oxytocin as a mediator of trust. Oxytocin is the physiological signature for empathy and is readily induced with touch (a fifty minute massage will release oxytocin and influence the amount of money an individual is willing to sacrifice to another individual, even when the other person is not the masseuse!).

David Sloan Wilson is a distinguished evolutionary biologist whose trademark idea is the importance of multi-level or group level selection. His approach is of particular interest to us given that our project takes an individual-level selection position as a starting point. Rather that throw stones from alternative camps, we aimed to invite David to join our discussions precisely to build rather than burn theoretical bridges and develop a common consensus. David’s insights are crucial in ensuring our studies are actually testing individual-level selection. For example, many studies claiming behaviors are individually adaptive only show that a behavior increases fitness. However, for Darwinian selection to work, it must be shown that behavior increases fitness relative to others.

Our project has already amassed a set of diverse theoretical and empirical studies that converge on a common theme—religious beliefs and behaviors have an adaptive logic. The main rival idea—that they are accidental by-products of human cognition—is popular but too easy. First we must explore the benefits of religion as well as its (perhaps more apparent) costs.

There is no substitute for face-to-face meetings, and the Santa Barbara event served to cement our goals for the future. Beyond our individual and joint projects, a major outcome of the meeting was to develop ways to integrate our project with existing projects such as David Sloan Wilson’s Evolutionary Religious Studies project. In proliferating and young field, consensus and coordination will be a critical step in effectively resolving the puzzle of religion.

Prosocial Debating

A guest blog by Richard Sosis

Although I have studied religion for the past decade, until this past weekend I had never attended an annual meeting of the American Academy of Religion. This year the meeting was held in Montreal (November 7-10). The annual AAR meetings are the granddaddy of religious studies meetings with thousands of attendees and presenters so it is no surprise that I’ve avoided them; I tend to limit my conferences to those with total attendance under Dunbar’s number (that is, 150).  While the AAR is dominated by scholars in the humanities, primarily Religious Studies, several years ago a small group interested in the Cognitive Science of Religion emerged.  If I’m not mistaken this is the second year that the Cognitive Science of Religion section has sponsored multiple sessions.  This year there were five sessions, including two research forums that showcased brilliant talks by Joseph Bulbulia (Victoria University) and Jon Lanman (Oxford University), among others. Ted Slingerland (University of British Columbia), a true guiding light in bridging the sciences and humanities, invited me to speak at a session entitled “The Evolution of Religion: Adaptation or Byproduct?” Lee Kirkpatrick (College of William and Mary) and Ara Norenzayan (University of British Columbia) were invited and agreed to speak. The adaptationists were in need of a staunch defender. How could I refuse?

It turns out that the deck was slightly stacked in favor of the adaptationists as Joseph Bulbulia served as the respondent and moderator. He opened the session dryly: “It’s an adaptation.” Having solved that debate I thought we might all be packing up to put our minds to other weighty matters, but in fact the show went on and Joseph masterfully outlined the major issues in the debate. Before the session, the speakers had agreed that for the AAR audience a detailed discussion of the adaptationist-byproduct debate made little sense. It would be more productive to highlight how the alternative evolutionary approaches to the study of human behavior that we each represented - evolutionary psychology, behavioral ecology, and dual inheritance theory – complemented each other and offered a comprehensive evolutionary analysis of religion.  As someone commented, “Rather than a raucous fight, it was now going to be a love fest.”  And so it was. Following Joseph’s introductory remarks, Lee offered a brief but clear overview of evolutionary psychology and how one would examine the underlying psychological mechanisms that produce religious beliefs and behaviors.  Lee then summarized his pioneering work on attachment theory and explained why psychologists tend to view religion as a byproduct of psychological mechanisms that were designed for other purposes. I followed Lee’s engaging talk with an overview of how evolutionary anthropologists – or at least this one – study religion. I emphasized our focus on behavioral phenotypes and environmental context and how we seek to understand what benefits religion offers that could overcome the costs of religious practices. Ara concluded the session with an inspiring synthesis of the psychological and behavioral approaches, focusing on cultural evolutionary models of religion. He discussed his elegant study with Azim Shariff (University of British Columbia), which found that religious primes increased prosociality in a dictator game. The speakers fielded a half hour of diverse questions following the talks, many which were insightful and many which highlighted our ignorance about religion. But hopefully that was the point. For the cognitive and evolutionary study of religion to succeed it has to engage religious studies scholars and the exchange of ideas and information must be mutual. Evolutionary scholars are indeed lacking a deep understanding of religion (Bulbulia and Jeffrey Schloss (Westmont College) are two exceptions) but nonetheless we can offer powerful methodological tools and a compelling theoretical lens to study religion. Hopefully this session offered benefits for everyone involved.

Speaking of benefits and prosociality, I must add one of my personal highlights of the conference. On Saturday evening the five of us involved in the session and Jon Lanman spent considerable time debating appropriate tipping practices in Canada. As any healthy evolutionists would do, we considered Robert Frank’s classic tipping dilemma, straining our memories to reconstruct why we should bother tipping in a city none of us planned to return to in the foreseeable future (wonderful though Montreal is, of course). We pondered what the gods thought of our discussion and looked for tipping boxes with eyes but found none.  After the others walked to their hotels, I walked to the Metro station, wondering why I was the only one who searched for a hotel too late to find one in walking distance to the conference. Lacking a grad student who could work the ticket machine for me, I helplessly tossed coins into the money slot hoping that a ticket would magically appear. It did, but not from the thieving machine. A fellow conference attendee, who apparently was also slow in making hotel reservations, handed me a Metro ticket and refused payment for it.  A mysterious angel? Or had listening to talks on religion all day served as a sufficient prime to produce this savior? After receiving such generosity I was just thankful that even without the gaze of supernatural eyes or a sufficient evolutionary rationale, we had left an appropriate tip.

For further information on the adaptationist-byproduct debate, see Richard Sosis’s new article “The Adaptationist-Byproduct Debate on the Evolution of Religion: Five Misunderstandings of the Adaptationist Program” in the latest issue of the Journal of Cognition and Culture.

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