In this third and last article on the evolution of religious capacity, the authors focus on compassion, one of religious expression's common companions. They explore the various meanings of compassion, using Biblical and early related documents, and derive general cognitive components before an evolutionary analysis of compassion using their model. Then, in taking on neural reuse theory, they adapt a model from linguistics theory to understand how neural reuse could have operated to fix religious capacity in the human genome. They (...) present a teaching tool on “Religious Capacity in Action,” and develop an example of compassionate decision making in very early Homo sapiens in North Africa. They round out their analysis of compassion by exploring theory in neuroscience on a standard decision-making model, and investigate what goes on in the human brain when a values-based decision is made. (shrink)

The authors present an evolutionary model for the biological emergence of religious capacity as an advanced neurocognitive trait. Using their model for the stages leading to the evolutionary emergence of religious capacity in Homo sapiens, they analyze the mechanisms that can fail, leading to unbelief (atheism or agnosticism). The analysis identifies some, but not all types of atheists and agnostics, so they turn their question around and, using the same evolutionary model, ask what keeps religion going. Why does its development (...) not fail in one social group after another, worldwide? Their final analysis searches for reasons in important evolutionary changes in the senses of hearing, vision, and general sensitivity on the hominin line, which together interact with both intellectual and emotional brain networks to achieve, often in human groups, variously altered states of consciousness, especially a numinous state enabled in part by a brain organ, the precuneus. An inability to experience the numinous, consider it important, or believe in its supernatural nature, may cleave the human population into those with belief and those with unbelief. (shrink)

Intrigued by the possible paths that the evolution of religious capacity may have taken, the authors identify a series of six major building blocks that form a foundation for religious capacity in genus Homo. Homo neanderthalensis and Homo sapiens idaltu are examined for early signs of religious capacity. Then, after an exploration of human plasticity and why it is so important, the analysis leads to a final building block that characterizes only Homo sapiens sapiens, beginning 200,000–400,000 years ago, when all (...) the other cognitive and neurological underpinnings gradually came together. Because the timing of cognitive evolution has become an issue, the authors identify the time periods for these building blocks based on findings from modern cognitive science, neuroscience, genomic science, the new cognitive archaeology, and traditional stones-and-bones archaeology. The result is a logical, and even a likely story 55–65 million years long, which leads to the evolution of religious capacity in modern human beings. (shrink)

The large, ancient ape population of the Miocene reached across Eurasia and down into Africa. From this genetically diverse group, the chimpanzees, bonobos, gorillas, and humans evolved from populations of successively reduced size. Using the findings of genomics, population genetics, cognitive science, neuroscience, and archaeology, the authors construct a theoretical framework of evolutionary innovations without which religious capacity could not have emerged as it did. They begin with primate sociality and strength from a basic ape model, and then explore how (...) the human line came to be the most adaptive and flexible of all, while coming from populations with reduced genetic variability. Their analysis then delves into the importance of neurological plasticity and a lengthening developmental trajectory, and points to their following article and the last building block: the expansion of the parietal areas, which allowed visuospatial reckoning, and imagined spaces and beings essential to human theologies. Approximate times for the major cognitive building blocks of religious capacity are given. (shrink)