Evolutionary Explanation of Religion

Religious Studies has three main methodologies: methodological atheism, methodological theism and methodological agnosticism. Methodological atheism takes the view that religions aren’t the truth, but rather they are a construct of the mind (Psychology), society (Sociology) or the human condition (Anthropology) to fulfil a certain purpose. Methodological theism takes the view that the religion that they study is the truth. Methodological agnosticism doesn’t pass truth-judgement on a religion. Rather, a description of the religion, and how it effects people’s lives in all aspects, whether that be practical, mental or emotional, is sought. The main type of methodological agnosticism is Phenomenology: phenomena, that which appears, and logos, study.

   Although I instantly prescribe to phenomenology, methodological atheist points are interesting. One explanation for religion that combines Anthropology, Psychology and Sociology is the Evolutionary approach. Evolutionary explanations argue that religion is a trait that humans evolved that helped to aid their survival. This can be supported with evidence of spirituality in chimpanzees and Neanderthals, though first I shall explain the theory itself.

   It is thought that brain growth in the cortex is connected with consciousness, language and emotion. This development can be seen in areas that have direct, archaeological evidence, such as complex tools. The very first creation of a complex tool would have required a mental image of an object that doesn’t exist in reality and also an understanding of the purpose of the tool. Both of these require an understanding of linear causality. This is a demonstration of intelligence.

   Intelligence is undoubtedly important in religion. Symbolic communication, social norms, the concept of a self (whether an autonomous self or a part of a greater whole is not necessarily relevant here) and the concept of continuity are all needed for a religion to work and function correctly.

   There are several supposed reasons for the development of religion. First, it is a way to keep unrelated individuals have a common cause, which would be important when individuals live in social groups. Considering that humans nowadays, and the vast majority of all primates, are social creatures, this instantly seems reasonable. Religion would serve to sustain itself with the use of rituals, beliefs and continual social contact, all of which would give a simple answer to things, such as weather or death, which are otherwise very complicated.

   There is evidence of the expression of religion in early human burials, though whether or not it is religious expression or not is another. For example, pictures of half-human half-animal are thought to demonstrate religion, though perhaps this is just people exercising their imaginations. Also, red ochre has been found on the bones of the deceased, but this could be remembering the death. Non-religious people nowadays will remember the dead without any religious connotations, so why not the ancient humans? This puts the rest of dead-remembrance evidence into question, though it is interesting nonetheless. There are examples of people being buried in cemeteries, with ‘grave markers’ and antlers being left as offerings.

   Now for the spirituality of Neanderthals. It is believed that they buried their dead with rituals, with red ochre on skulls being thought of as highly symbolic. Some scholars even argue that they practised early totemism or animal worship. Stone tools and animal bones were often put with the dead, which could possibly signify a belief in an afterlife. Some even view bones having their flesh removed is evidence of religion, though one must consider that Neanderthals lived in a cold environment, so food would have been difficult to find, so perhaps bones being defleshed is just evidence of cannibalism.

   A more direct example of spirituality in non-Homo sapiens sapiens is with the common chimpanzee. There is evidence that they greave death, which is a by-product of forming affectionate, supportive and enduring bonds, along with romantic love. They show altruism to others, such as feeding turtles, and they may demonstrate animism by cradling and grooming inanimate objects such as sticks and stones. It is also believed that chimpanzees have aesthetic appreciation, as they will notice sunsets, which scientists believe has no pragmatic application to the chimps (though it’s a signal of when to sleep and when to be awake), and they will show curiosity to pythons, which are neither prey nor predator nor competition in anyway.

   Dr. Jane Goodall conducted research on chimps on their approach to a waterfall, though this behaviour has also been observed during rain as well. Heightened arousal is shown with bristling hairs, with rhythmic swaying and rock-throwing being other, typical behaviours. After this ‘dance’, the chimp may sit and watch the waterfall. It is thought that this may be to challenge the elements or a challenge to a perceived ‘alpha male in the sky’. This may be an example of spirituality, or just that these chimps have learnt this behaviour from a chimp who had abnormal reactions to waterfalls and rain. Whatever the case, it is a very interesting example of common chimpanzee behaviour.

 

Even if this doesn’t point towards religion as being evolutionary, it may suggest that religion is a feature of creatures beside modern humans, which could suggest a universality of religion. I refrain from making any definite conclusions, because the theories in themselves are extremely interesting, and also I would be a poor phenomenologist if I did make judgements!