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Why do evolutionary psychologists exist?

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A reader wrote to me to say,

I greatly enjoy your writing and I would like to ask your opinion about something I really find puzzling.

Well, once someone has decided to praise my writing, how can I resist responding? Anyway, this person goes on to say,

My question concerns the so-called agent detection device” and the affirmation that it disproves God’s existence beyond any reasonable doubt.

Sounds like a scam to me, but then I have shut the door on the feet of so many people selling winter home heating plans that I may have an innate door-shutting mechanism that “evolutionary psychology” can explain … (Like, it would never have anything at all to do with suspicion that the new plan would end up sticking me with more expenses than the present one – or anything else that suggests that the human mind is real, right?)

According to many experimental studies, human beings seem to have an innate mechanism enabling them to identify the presence of an agent under some circumstances. ( if one is in a deep wood, the shuffling of trees and bushes and a sudden silence would lead one to believe some creature is present).

Well, all I can say is, when that happens to me in the deep woods, I institute my wilderness survival plan immediately.

Admittedly, the last time that happened to me, wandering down a trail in Muskoka, the creature I nearly collided with was a fox that had apparently missed his rabbit. So the fox ran off. But what if it had been a bear who had missed his deer? …

Anyway, my correspondent went on to explain,

However, this mechanism can easily fool us. What if we are, for instance, alone in an old house and hear some noise. We may be inclined to assume, too easily, that someone or something must be there, even if other explanations (like wind) would be much more likely.

Okay, not me. I’ve never had any trouble detecting the difference between, say, a fox and a ghost.

Not that I believe in ghosts. I figure, either a spirit is a holy soul or it is not. If it is a holy soul, I need not worry. And if it is not a holy soul, it would never approach a baptized and confirmed Christian like me.

True, during high summer, the floorboards of old houses can start to creak. It can sound like someone is walking there, due to the wood’s adjustment to the temperature difference between day and night. I learned that as a small child.

(This was especially useful information for us girls because we were often yakking far into the night when we should have been asleep. … So it was important for us to know whether an adult was sneaking in to check on us, as opposed to natural night noise that we could ignore.)

My correspondent advises me that evolutionary psychologists think that this “agent detection” mechanism is hyperactive and therefore completely unreliable.

That doesn’t sound right to me. (Admittedly, not much about “evolutionary psychology” – a discipline without a subject – sounds right to me. But this “agent detection” stuff sounds especially unright.)

I wrote back and said, essentially,

I am nearly 60 years old, and have often faced real danger – and have never found the mechanism unreliable at all.

In every situation in which I suspected real danger, I was right to be concerned.

Yes, false alarms are common, but people learn to ignore them after a while.

If the mechanism is so unreliable, why am I still here? Why are you? Why is anyone?

Re God: I never thought God existed on those terms! I assumed it was because of the majesty and fine tuning of the universe and the moral law, and reason and revelation.

However, I have never uncovered a really good reason for why evolutionary psychologists exist, apart from taxpayer-funded universities. But if someone comes up with one, please let me know.

Comments
Re my comment #43: There is a very significant typo in my second paragraph:
"In my experience I have met more “virtuous” and “temperate” atheists than theists, and more “debauched” and “libertine” theists and atheists (and have also found that this is a frequency distribution, not an absolute value)."
should have read:
"In my experience I have met more “virtuous” and “temperate” atheists than theists, and more “debauched” and “libertine” theists and than atheists (and have also found that this is a frequency distribution, not an absolute value)."
Allen_MacNeill
May 4, 2009
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Re TCS in #29:
"...there are also probably some who would be interested in an explanation of atheism from an evolutionary psychology perspective. You’ve dodged Clive’s question before by essentially saying that evopsych does not provide an explanation for religion, but I don’t think that is the truth–or not the whole truth."
First of all, unlike many of the commentators here, I do have both a professional and a personal life, and do not make commenting here nor responding to comments here my first (or even second or third) priority (please see comment #36 for more). As to the relationship between the putative human "innate agency detector" and the origin of atheism, it has been my experience that most atheists have come to their belief (yes, atheism is a "belief", meaning a conclusion based on rational thought, combined with sentiment) as the result of a long process of rational thought. I realize that this conflicts with the widespread opinion among many commentators at this website that atheists become such as a way of excusing their debauched and libertine lifestyles. However, I think it is clear (based on empirical evidence) that this is not the case for most atheists. Nor is the converse – that theists believe what they believe as a rationalization for their virtuous and temperate lifestyles – the case. In my experience I have met more "virtuous" and "temperate" atheists than theists, and more "debauched" and "libertine" theists and atheists (and have also found that this is a frequency distribution, not an absolute value). Maybe it's just that I hang around a university located deep in the countryside, where opportunities for libertine debauchery are somewhat limited... To sum up on the question of the origin of atheism: it is my tentative conclusion that most atheists come to their beliefs as the result of learning to disregard the inferences that are suggested to their conscious minds by the operation of their "innate agency detectors". It is also possible that the capacity for "innate agency detection is, like all evolutionary adaptations (i.e. "exaptations"), distributed in human populations in patterns that approximate normal distributions (i.e. bell-shaped curves), with some individuals exhibiting extremely intense output from such detection modules, some exhibiting almost no output from such modules, and most exhibiting something in between. This is an empirically testable hypothesis, which I hope someone who is interested in this hypothesis will investigate in the near future. As to the claim that I have asserted that evolutionary psychology does not provide an "explanation for religion", this is simply not the case. Indeed, I have published research articles in the primary literature that supports the exact opposite: that evolutionary psychology provides a testable hypothesis for the evolution of the capacity for religious experience, in much the same way that it provides a testable hypothesis for the evolution of the capacity for language. The fact that many people cannot distinguish between the capacity for some trait and the specific form that trait has taken in a specific ecological context simply demonstrates their lack of understanding of some very basic principles of evolutionary theory, psychology, and science in general.Allen_MacNeill
May 4, 2009
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So, if you think that I’m going to make it my first priority to sit here at this machine and interact with a group of (mostly) anonymous people whom I have never met, most of whom have apparently never taken the trouble to educate themselves in the primary literature of a science about which they nonetheless feel fully qualified to criticize, I suggest you are very sadly mistaken.
Nearly every book on human psychology I read starts out with musings about evolutionary psychology, and then shifts to the real studies or clinical observations. These things have very little to do with one another other than some vague connection in the imagination of the writer. It's really fairly convenient for you to criticize others on the basis that they get most of their information from secondary or tertiary sources. Many of these sources are written by or quote the primary source. Additionally, if there were anything of use in the field, would you not expect some of that to be reflected in a secondary or tertiary sources? You've also been dodging Clive's question on many more days than the "first day." And even today, you cite a book that purports to use evolutionary explanations of religious belief, but fails to follow through. Also, any attempt to explain religion by means of evolutionary psychology would be incomplete if it did not also explain atheism. Vague hand waving at modules and asserting that others are too uneducated to get it doesn't fly.TCS
May 4, 2009
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joseph in #31: Another zero-content ad hominem post. Apparently you can't make any other kind...Allen_MacNeill
May 4, 2009
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P.S. Blog entries and articles about evolutionary psychology in the popular press don't count.Allen_MacNeill
May 4, 2009
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In #32 TCS wrote:
"I’m also not convinced that developing testable hypotheses is a widespread goal among those who employ psychological explanations in an evolutonary context."
Please reference how much of the primary and secondary literature in evolutionary psychology you have read that has led you to this admittedly tentative conclusion, and (if you have time) provide relevant examples from that literature in support of your assertion.Allen_MacNeill
May 4, 2009
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tribune7 in #34: Would you please explain exactly what you think a "taboo" is, and why such things exist, and what relationship (if any) they have with "non-judgmental advice" For example, do you think the virtually universal human "taboo" against incest is essentially no different from "non-judgmental advice" about having sex with first degree relatives? Just curious...Allen_MacNeill
May 4, 2009
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In #37 tribune7 wrote:
"...evolutionary psychology strikes me as the worst of all possible world, figuratively combing Freud & Darwin."
How much of the primary literature (i.e. journal articles) and secondary literature (i.e. textbooks) in evolutionary psychology have you read to come to such a conclusion? And if your answer is, "I only read what I find in the ID blogs", then why do you think this qualifies you to make such a judgement?
"A lot of it seems to be simply research into excusing bad behavior.
So you think that studying "bad behavior" to find out what might cause it is the same as "excusing" it, right? By this line of reasoning, forensic investigators are studying crime because they are motivated to "excuse" it, rather than explain it. Your comment demonstrates the most consistent misunderstanding of evolutionary psychology (and, indeed, of psychology in general): that by trying to answer the "what", "how", and "why" questions of human behavior, psychologists (including evolutionary psychologists) are motivated to do so, not by curiosity or a desire to improve the human condition, but rather by a desire to find a rationalization for "bad behavior". This is, of course, just another example of ad hominem argumentation; par for the course, eh trib?Allen_MacNeill
May 4, 2009
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BTW, the answer to the implied accusation that I have somehow been avoiding answering questions here is that yesterday (i.e. the day that such questions appeared in this thread) was: 1) First Day ("Sunday" for those among you who are not Friends) 2) "Gardening Day", an annual event/celebration for my family 3) The first day since the third week in April in which one (usually more than one) of my children has not been sick with the flu, and 4) The first First Day since the end of regular classes at Cornell. So, if you think that I'm going to make it my first priority to sit here at this machine and interact with a group of (mostly) anonymous people whom I have never met, most of whom have apparently never taken the trouble to educate themselves in the primary literature of a science about which they nonetheless feel fully qualified to criticize, I suggest you are very sadly mistaken. Indeed, I would suggest you might want to examine your own priorities. As one of my roshi's was fond of quoting (when I was a full-time unsui), "Strive hard - death can come at any moment!"Allen_MacNeill
May 4, 2009
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In #24 Clive Heyden asked:
"Do you believe that religion is a result of agency detection? And what, exactly, do evolutionary psychologists use to explain religion?"
Yes, I do, based on analyses very similar to those provided by Boyer in Religion Explained. However, I believe that Boyer's analysis is incomplete, in that he (like Daniel Dennett) simply infers the existence of a set of cognitive modules, the output of which is that function we refer to by the term "agency detection". He does not, in other words, propose (or even suggest) a testable explanation of how these modules and their output functions evolved. Despite the subtitle of his book ("The Evolutionary Origins of Religious Thought"), he does not explore the question of the origins of the modules and their output. He restricts his analysis to the empirical evidence for the existence and operation of the modules, and their effects on those human behaviors and thoughts that anthropologists refer to as "religious", and leaves it at that. Scott Atran (and David Sloan Wilson) take Boyer's analysis one step further and propose a testable hypothesis that explains how the modules that produce the function we collectively refer to as "agency detection" probably evolved (and are still currently maintained in human populations). Both Atran and Wilson propose that the modules for "agency detection" and "theory of mind" evolved as a consequence of group selection among relatively small, genetically homogeneous groups of humans living in "patchy" (i.e. non-uniform) ecosystems in which resources were seasonally and locally variable, sometimes being scarce and sometimes being super-abundant, but rarely being entirely predictable. Atran and Wilson's assumptions, and the social structures and functions that they yield as predictions, follow closely the predictions made by Lumsden and Wilson in their detailed mathematical analysis of gene-culture coevolution in their 1985 book, Genes, Mind and Culture. They also bear out the predictions made by George R. Price in his pioneering work on group selection (especially his mathematical models of group selection, now collectively referred to as the "Price equations"). The primary literature on these subjects is huge and growing larger all the time. It is clear to me from most of the comments posted here (including even some from supporters of the evolutionary hypothesis) that virtually none of those commenting are familiar with this primary literature, and have formulated their opinions of the science of evolutionary psychology from tertiary accounts of this research in the popular press (secondary accounts would consist of summaries of the various theories and the data supporting them that appear in textbooks and review articles in the scholarly press). Finally, do I think that the cognitive mechanisms proposed and analyzed by Boyer, Atran, and Wilson not only detect "intentional agents" but also disprove the existence of God/gods? Absolutely not, nor are they intended to either disprove or prove the existence of the intentional agents which they are apparently adapted to detecting. Which leads to a very interesting question, which I would suggest that the critics of this line of research might want to try to answer: If a set of cognitive modules that constitute an "innate agency detector" actually do exist in the human mind (which is a functional "program" that runs in partially analog and partially digital "circuits" in the human brain), doesn't it seem likely that such a detector evolved because such "agents" actually exist? After all, if eyes evolved as light detectors, isn't this prima facie evidence that light actually exists? Not that it's relevant (I don't believe it is, but that's just me), the answer to the question of whether or not my "innate agency detector" has "detected" something like the foregoing is located here: http://evolutionlist.blogspot.com/2009/03/answer-now-what-was-question.htmlAllen_MacNeill
May 4, 2009
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TCS-- evolutionary psychology strikes me as the worst of all possible world, figuratively combing Freud & Darwin. A lot of it seems to be simply research into excusing bad behavior. Diffaxial-- effectively detected when those rules are expressed in terms of a social exchange than when the identical rules are expressed in as more neutral propositions. I don't know exactly what you are saying here, but I don't know why you would need a study to show that a taboo is more likely to be taken seriously than non-judgmental advice.tribune7
May 4, 2009
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When did all these adaptations take place and how did they diffuse through the entire species?jerry
May 4, 2009
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Diffaxial, Thank you for your thoughtful response. I would add that a modular hypothesis would not only be predicted by evolutionary theory, and that you could speculate about that possibility as well as others from a design perspective. I'm also not convinced that developing testable hypotheses is a widespread goal among those who employ psychological explanations in an evolutonary context.TCS
May 4, 2009
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The notion is to use evolutionary explanations to derive predictions that can be tested by means of experimental research.
When that happens please let us know.Joseph
May 4, 2009
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TCS
Explain to me how evolutionary storytelling is empirical science. It’s little more than amusing that you compare evopsych to hard empirical scientific endeavors.
The notion is to use evolutionary explanations to derive predictions that can be tested by means of experimental research. Among those predictions has been that human cognition is modular (human thinking reflects the operation of many individually adapted "modules" for accomplishing various tasks, rather than reflecting the application of a single "general purpose" intelligence), as well as various more specific predictions regarding the particular cognitive modules likely to have emerged from the environment of evolutionary adaptedness. For example, it was hypothesized that we possess cognitive adaptations for monitoring social exchange and cooperation such that the detection of cheating is detected very efficiently. An experimental paradigm was designed to test that prediction. The logic of the experiments is complex, but essentially sought to test the prediction that particular violations of specific conditional or descriptive rules would be more effectively detected when those rules are expressed in terms of a social exchange than when the identical rules are expressed in as more neutral propositions. That prediction was confirmed (although there have been stern critics of this work). The point here is that everyone involved knows that merely dreaming up hypotheses isn't enough - it is also necessary to derive empirical tests of those hypotheses, such that your model is put at risk of disconfirmation (sound familiar?) The problem with evolutionary psychology has been that devising such predictions and research has proven not to be so easy.Diffaxial
May 4, 2009
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Allen, If you ever get around to answering Clive's question, there are also probably some who would be interested in an explanation of atheism from an evolutionary psychology perspective. You've dodged Clive's question before by essentially saying that evopsych does not provide an explanation for religion, but I don't think that is the truth--or not the whole truth.TCS
May 4, 2009
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The agent detection schema is a ridiculous antidote to the God hypothesis. Fundamentally there is the problem of where the plan for this device came from- and hence what could be powerful enough to purchase such an exquisite system. Ultimately this is not different than the witchcraft that Sigmund Freud peddled- (when not overdosing from his addiction to narcotics)- which is the fictional mastery of taking two things that are not related and finding a hypothetical explanation that "seems" at first glance to make perfect sense. I say beware of perfect explanations though as they tend to leave out details and it is "the details" that leave you addicted to heroin and impotent.Frost122585
May 3, 2009
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Jerry it is very interesting stuff and I think beings that much of this boils down to philosophy and understanding makes clear the point that mind is the primary component of all science and rationality- and that nature itself very likely under the guidance of a supreme mind like influence.Frost122585
May 3, 2009
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This thread has gone way off topic. It started with RG O'Leary's assertion that evolutionary psychologists think that there is an "agent detection device" that “disproves God’s existence beyond any reasonable doubt” and is “completely unreliable.” She asserted that Pascal Boyer made such claims. Allen MacNeill demonstrated that no such claim is evident in his well-worn copy of Religion Explained. I asked (in a comment that was deleted) if Ms. O'Leary had some other source from Boyer. No response so far.Ludwig
May 3, 2009
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Allen, I am not aware of anyone here who thinks quantum mechanics is nonsense. I am sure there are some, after all Einstein did for most of his life and maybe some of the anti ID people who are determinists think so. My guess is that the most frequent pro ID commentators are interested in empirical results and the quantum theories while often screwy at first glance are consistent and predicts a lot of unusual stuff. I just listened to a a lecture this afternoon on the Bohr/Einstein debates on quantum theory from the 1920's and Bohr eventually won every one of them.jerry
May 3, 2009
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Allen, Do you believe that religion is a result of agency detection? And what, exactly, do evolutionary psychologists use to explain religion?Clive Hayden
May 3, 2009
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Allen writes:
Many people (including, I suspect, some of the regular commentators at this website) think that quantum mechanics is “nonsense”. Indeed, there are many basic concepts in quantum mechanics that strike most people as “nonsense” (or, at least, deeply contradictory to “common sense”).
There is an obvious distinction between something that violates common sense and nonsense. The evolutionary story telling of evopsych is based largely on imagination, whereas the study of quantum mechanics is studied in the present and based on hard data. I hope the other commenters here can see your evident disdain for them in your comments.
Ergo, if the fact that some people consider some area of empirical science to be “nonsense” and furthermore if they require that all scientific research “contribute something to the good of society or the lives of individuals”, then it seems quite clear that quantum mechanics, particle physics, relativity theory, many areas of physical and organic chemistry, much of biology, and virtually all of astronomy and astrophysics (not to mention all of philosophy, classics, art history, and most of the rest of the humanities) should be abandoned.
That is false Allen and you should know that. Explain to me how evolutionary storytelling is empirical science. It's little more than amusing that you compare evopsych to hard empirical scientific endeavors. Now, I will agree with you on part of what you say here, and that is that evopsych could have a role in creative writing programs.
TCS’s comment, in other words, is a paradigmatic example of the close-minded anti-intellectual, anti-science attitude that has characterized the Christian fundamentalist movement in American society for over a century.
Your comment is characteristic of the elitism that has reigned in academic circles for over a century. Anyone who finds your area of study to be lacking in value is labeled in all kinds of inflamatory ways. On the contrary, I am supporting science by pointing out that storytelling is not science. I think the readers here are very intelligent and open-minded, and will likely find your comments to be offensive. Also, it is fair for the public to ask the question of whether certain areas of study are worth the expense. That's not closed-mindedness, it is rationally evaluating the potential value of an area of study in a world that faces real problems. Lets look at a few contributions of evopsych: 1. Men rape in order to propagate their genes 2. Muslims resort to suicide bombing with hopes of breeding 3. Crime is the result of men’s competitive desires - do the crime, and your more likely to reproduce. 4. Humans are by nature polygamist 5. Homosexuality and the consolation prizeTCS
May 3, 2009
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Ah yes, those enemies of evolution and their RM+NS strawman. https://uncommondescent.com/education/a-spoonful-of-jesus-helps-darwin-go-down-by-jerry-coyne/#more-6449Charlie
May 3, 2009
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Daniel Dennett is a reasonably good philosopher, but he only knows what he has read about "agency detectors" from secondary (and tertiary) sources. If, for example, he had read Pascal Boyer's book, or Scott Atran's, or any of the pioneering work of Dan Sperber in this field, he would not describe our ability to infer agency in the world around us a something that could be described as the "hyperactive agency detector". All of the authors I have cited here describe a whole constellation of cognitive functions, which taken together confer upon us (and upon many other animals) the ability to infer agency (i.e. "intentionality") in various entities in our environment. Dennett does this to make an argument about religion. Indeed, I would go so far as to say he mobilizes his greatly simplified version of the cognitive / evolutionary concept of "agency detection" to attack religion, which he (like Richard Dawkins) apparently believes has more negative than positive attributes in most societies, including ours. In my experience, this generally what happens when people coopt a scientific argument for political purposes: the first thing that happens is that the science is so drastically simplified that it verges on misrepresentation. That is what people who oppose evolutionary theory generally do (c.f. the condensation of a huge and complex theory into "RM + NS"). It is also, unfortunately, what many evolutionary biologists to when characterizing religion and its philosophical underpinnings. In culture wars, as in all wars, the first casualty is the truth.Allen_MacNeill
May 3, 2009
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And TCS cites no evidence (nor even arguments by authority) in support of the assertion that evolutionary psychology is "nonsense". In other words, TCS makes no argument whatsoever, but simply expresses an opinion. Everyone has the perfect freedom to do so, and no one has any reason (and I mean no reason) to accept any of it as anything beyond a personal, completely unsupported, and basically pointless opinion about a field which TCS clearly knows no more than what anyone could have read about in the popular press.Allen_MacNeill
May 3, 2009
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To extend Diffaxial's comment in #17 and respond to TCS comment #12:
"Of course this is all nonsense, and contributes nothing at all to the good of society or the lives of individuals. But speculation can be an enjoyable pasttime, which will likely be the subject of future research."
Many people (including, I suspect, some of the regular commentators at this website) think that quantum mechanics is "nonsense". Indeed, there are many basic concepts in quantum mechanics that strike most people as "nonsense" (or, at least, deeply contradictory to "common sense"). Ergo, if the fact that some people consider some area of empirical science to be "nonsense" and furthermore if they require that all scientific research "contribute something to the good of society or the lives of individuals", then it seems quite clear that quantum mechanics, particle physics, relativity theory, many areas of physical and organic chemistry, much of biology, and virtually all of astronomy and astrophysics (not to mention all of philosophy, classics, art history, and most of the rest of the humanities) should be abandoned. TCS's comment, in other words, is a paradigmatic example of the close-minded anti-intellectual, anti-science attitude that has characterized the Christian fundamentalist movement in American society for over a century.Allen_MacNeill
May 3, 2009
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TCS
The amusing thing is, that what I have speculated above has been taken seriously in some circles. Are Atheists Autistic
Male, Atheist, Biologist. Score: 9Dave Wisker
May 3, 2009
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Let’s extend the hyperactive agency detection idea a little further. By attributing religious belief to a “hyperactive” agency detector, there is an implicit point being made that those who are atheist have a normally active agency detector. Linking this to theory of mind, one might infer that atheists have a less well-developed theory of mind, which could be related to quantifiable biological processes.
The HADD hypothesis doesn't argue that believers differ from non-believers with respect to that hyperactivity. It is rather about the origins of folk religions in history, and the essentially universal projection in across (almost) all cultures of agency into the background facts of our existence. I also don't see that the assertion that human Theory of Mind has evolutionary origins, and is involved in theistic religious faith (ie. discerning God's agency in one's life, having a personal relationship with God, etc.) is an argument against the reality of the objects of religious faith. A believer could easily argue that it is because we have evolved theory of mind that we are able to discern the reality of God and enter into a relationship with him. Absent the ability to represent actions in terms of agency, such a relationship would not be possible. So Theory of Mind is not inherently unfriendly to religious notions. There are many theoretical notions within experimental and comparative psychology that have limited relevance to clinical practice. It doesn't follow that those theoretical notions are wrong, irrelevant to human psychological functioning, or uninteresting. The emergence of language, for example, and of interaction by means of language, almost certainly has an evolutionary grounding (one that also draws upon theory of mind), and of course psychotherapy typically depends moment to moment upon the reality of language and conversation. Yet that fact ordinarily provides the clinician little guidance in understanding a particular client and her particular difficulties.Diffaxial
May 3, 2009
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Nakashima, The thing is, if someone is psychotic, they will have a cluster of other symptoms (not just having two-way verbal conversations with God--e.g., erratic behavior, poor grooming/hygiene and so forth). In other words, it's usually very obvious that the person is out of touch with reality. Genuine spiritual experiences do not foster erratic or otherwise unusual behavior, but are edifying, uplifting, and often produce increased maturity/insight. That's overly simplified, but since it is off topic, I don't want things to derail too far into that direction.TCS
May 3, 2009
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Charlie, I couldn't find it either, but it seems to faintly have some ring of familiarity. The amusing thing is, that what I have speculated above has been taken seriously in some circles. Are Atheists AutisticTCS
May 3, 2009
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