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Interesting topic. I thought maybe I was being original, but someone beat me to it by a couple years. See today's NYT magazine (Robin Henig: www.nytimes.com/2007/03/04...tion.t.html and my blog (blog.myspace.com/hypusine) for background if you're interested.
If there is a genetic basis for our propensity to ascribe supernatural causes to our world (sidestepping the question of their existence), one remaining issue is whether that propensity is an ancillary function of our brain's structure. Or has it been positively selected?
The article's informative and accessible. Recommended!
A.
If there is a genetic basis for our propensity to ascribe supernatural causes to our world (sidestepping the question of their existence), one remaining issue is whether that propensity is an ancillary function of our brain's structure. Or has it been positively selected?
The article's informative and accessible. Recommended!
A.
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Re: Is faith a selected trait?
Mon, March 12, 2007 - 9:55 AMThere appear to be two primary means that organisms acquire traits:
-positive selection to increase the prevalence of a mutation
-genetic drift.
I've thought on this too and agree with many of the points you make in your blog (NYT article is not publicly available anymore). But whether or not the advantages of religion were sufficient to cause positive selection is a hard answer to prove, one way or the other.
I would definitely assume that humans propensity for both communal behaviour and ascribing causes to unknown phenomena have had significant effect on our evolution. But I think it is far more likely that religion is an emergent property of how we think and interact rather than a discrete set of traits that are encouraged. -
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Re: Is faith a selected trait?
Mon, March 12, 2007 - 12:03 PMRight. With a given environment/organism, mutations are either neutral or they are not. The point made in the article is that the thinking falls into two camps, neatly divided (as anticipated by your comment) by that question of neutrality.
I can't yet think of a way to address the question directly by experiment or data analysis. Can you?
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Re: Is faith a selected trait?
Sun, March 18, 2007 - 10:50 AMI have been thinking on this and can think of no specific experimental design. Perhaps your best bet would be an observational comparison of two or more communities which have been isolated in such a way you would see a change of faith behaviour, testing the effects of a disturbance/intervention. *shrugs* dunno d00der
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Re: Is faith a selected trait?
Tue, March 20, 2007 - 7:59 PMperhaps it is a gender basis as opposed to a generic "genetic" basis ... -
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Re: Is faith a selected trait?
Wed, March 21, 2007 - 1:34 PMor the fact that faith-based societies, operating more under the idea of the like minded people should survive in each others presence, while battling other faiths for resources, ensures that a population will remain stable, or increase in population.
the selection would be made by the relative fitness of the group. -
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Re: Is faith a selected trait?
Wed, March 21, 2007 - 2:23 PMPerhaps instead of trying to observe actual selection, it would be better to dissect our existing set of cognitive functions. For instance, do barin activity patterns differ when 1) evaluating premises by causal reasoning and deduction vs. 2) accepting premises on faith alone. Not necessarily religious premises, btw. I take as given that there was a initial "cause" that itself had no cause (logically required for cause-effect structure, near as I can figure). But I don't think it was necessarily something supernatural. Does my brain act differently when I accept that premise, or am reminded of it, than when I deduce an outcome based on observed phenomena? It feels different.
If a difference can be tracked, then it can potentially be used to sort folks ("faith brain pattern predominant" vs. "faith pattern minimal") and correlate with genetic differences among them. For instance. Actually doing that experiment? Hm. -
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Re: Is faith a selected trait?
Fri, December 26, 2008 - 1:12 PMI've seen speculation that the relatively rapid expansion of the language centers of the brain within our ancestors, had an increase in survivability not just because of the ability for individuals to communicate with each other, but for internal communication as well.
The ability to use discreet symbol structures gave the ability to eventually utilize abstract concepts such as "past", "future", and so forth, enabling a higher efficiency of action.
In terms of group/kin selection, populations that would be better able to establish commonality of symbol structure and default behaviors would have a distinct edge, both in terms of dealing with the external environment, and in internal modulation of inter-social actions.
Demonstrating heredity for a function such as this would be difficult specifically because of the somewhat ethereal nature of information that would be primarily encoded within oral traditions.
It might potentially be possible to test for minor variations in genetically driven neurological development, as correlated with archeological and historical data, but the minimal record of cultural mechanisms prior to a few tens of thousands of years ago would make it difficult.
It might be more useful to look at the question in terms of capacity for shared paradigmic transference.
To that degree, even the general range of unspoken assumptions that operate within new social environments (such as computer driven virtual forums) could be considered as deriving from the same force of selection as religion/culture.
It'd be interesting to see a timeline for the genetic development of 'Mirror Neurons', and see if there is any aspect of their functioning, that would interact on a lingual/world view level, as opposed to the bio-motor/emotional learning role that they are normally ascribed to.
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