Well, starting with the "poisoning the well" part, I don't think that
flies. Some of the most high profile proponents of this idea are rather
outspoken atheists themselves- Jesse Bering, Lewis Wolpert, Sloan
Wilson, Pascal Boyer, and Steward Guthrie come to mind, or Matthew Alper
who goes a step further when he argues (in "The GOD Part of the Brain,
Sourcebooks, 2009" ) showing how belief in deities evolved as a function
of the brain is positive evidence that there is no god. (personally I
think this fails for the same reason as trying the reverse argument
fails) Stephen J Gould, after initial rejection of all evolutionary
psychology, came round to the notion of an evolutionary base for
evolution later in life.
By contrast, other proponents of the idea are equally outspoken theists,
Dominic Johnson or Jeffrey Schloss,for instance, so religious
affiliation or personal investment in the outcome seems to have no
influence on the research, as it should be of course.
As to the other question,on the evidence base:
There are several early childhood studies that compare children that
grow up in theistic and atheistic environments that show that the core
elements for a theistic worldview- attributing agency to invisible
and/or inanimate objects, ritualistic control over them/fate, a
dualistic self-understanding (body v soul) and "norm violation as
causative agent ("this happens to me because I was bad")emerge in all of
them in similar degrees.
(e.g. Berig and Parker, B. D. (2006). Children's attributions of
intentions to an invisible agent. Developmental Psychology, 42, 253-262;
Bering, J. M., Hernández-Blasi, C., Bjorklund, D. F. (2005). The
development of ‘afterlife’ beliefs in secularly and religiously
schooled children. British Journal of Developmental Psychology, 23,
587-607; Bering, J. M. (2005). The evolutionary history of an illusion:
Religious causal beliefs in children and adults. In B. Ellis & D.
Bjorklund (Eds.), Origins of the social mind: Evolutionary psychology
and child development (pp. 411-437). New York: Guilford Press.
Then there are studies that look at the expression of religion when
certain parts of the brain are harmed. But the narrow theory is actually
extremely easy to prove (and might
have ramifications for the wide theory) Certain types of mental
illness are either very strongly, or very negatively correlated with
religious beliefs.
People with schizotypy are much more likely than average to have
religious beliefs. (e.g. Samantha Day, Emmanuelle PetersThe incidence
of schizotypy in new religious movements, Personality and Individual
Differences Volume 27, Issue 1, 1 July 1999) Quite natural: If I've
learned speaking with others, and then suddenly hear a voice in my
head, to infer that there must be "a speaker" is straightforward.
By contrast, other mental conditions make it very unlikely that the
person has any sort of religious beliefs, e.g. autism. Again quite
natural - people who struggle to ascribe agency even to other humans,
and have a theory of mind for them, are unlikely to ascribe minds to
trees, rivers, thunderstorms or invisible beings. ,The full study is
here: Bethany Heywood, 2010, “Teleo-functional Reasoning About
Significant Life Events in Atheistic, Theistic and Autistic
Populations
Then you get fmri studies that correlate religious thinking with
specific brain regions and their development - still very limited, but
some results e.g. here Harris S, Kaplan JT, Curiel A, Bookheimer SY,
Iacoboni M, et al. (2010) Correction: The Neural Correlates of Religious
and Nonreligious Belief. PLoS ONE 5(1) (and yes, that is "the" Sam Harris)
Then you get studies in other primates, e.g. Evolving God: A Provocative
View on the Origins of Religion by Barbara J. King,or soem of the stuff
Jane Goodall did. Jill Pruetz' " Reaction to fire by savanna
chimpanzees (Pan troglodytes verus) at Fongoli, Senegal:
Conceptualization of fire behavior and thecase for a chimpanzee model",
American Journal of Physical Anthropology 2008, which builds on work by
Jane Goodall on the gorilla "rain dance".
This does not mean that everybody agrees on these findings, Berling,
cited above, things that the hardwiring took place much later, and
that it is a specific human trait: Bering, J. M. (2001). Theistic
percepts in other species: Can chimpanzees represent the minds of
non-natural agents? Journal of Cognition and Culture, 1, 107-137.
and you get computational models that check how theistic beliefs could
have spread, e.g James Dow, Is Religion an Evolutionary Adaptation?
Journal of Artificial Societies and Social Simulation vol. 11, no. 2 2
and form those who emphasize the "social glue" aspect, you get evidence
from computational modelling, game and decision theory and observation
of extant societies, e.g.
Johnson, D. D. P. & Bering, J. M. (2006) Hand of God, mind of man:
punishment and cognition in the evolution of cooperation. Evolutionary
Psychology 4: 219–233
many of which are game theory based, as is most work on the evolution
of cooperation, e.g.
Schloss, J. P. (2008) He Who Laughs Best: Religious Affect as a
Solution to Recursive Cooperative Defection. In The Evolution of
Religion: Studies, Theories, and Critiques
Ruffle, B. & Sosis., R. (2007) Does it pay to pray? Costly ritual and
cooperation. The B.E. Journal of Economic Analysis and Policy 7, 1-35.
(another study that compares religious and non religious communities)
Sosis, R. (2004) The adaptive value of religious ritual. American
Scientist 92, 166-172.
So lots of evidence which in itself might be weak, but having lots of
converging lines leads cumulatively to quite strong picture
> a dominantly gods-free society
> for a couple of generations.
>
> What we do see is that atheism arises
> whenever the possibilities for it are there.
> (also in second or third generation islam in Western Europe,
> for example, despite heavy social pressure against)
I'm not sure that this would matter. "Innate" does not mean "normal" or
"typical", let alone "universal". Our sexual preferences seem to be to a
large degree hardwired - that you get homosexuality reported from all
cultures where there is a possibility for it does not mean that
heterosexuality in those who swing that way isn't hardwired.
Nor would the theory that a tendency to theism is hardwired preclude
that atheism is hardwired as well - there are some studies at least
that indicate as much
>
> Conversely, in societies where religeous indoctrination
> is no longer the norm we see little tendency
> to re-invent new gods because the need for them is inate.
> We also se little reconversion to existing beliefs.
I'd like to get a cite on this. My impression is that in eastern Europe
after the fall of communism, reconversion was quite massive, as is the
increase in religious affiliation in China ever since the cultural
revolution stopped making this dangerous.
Borowik, I., and G. Babinski in their 1997 study "New religious
phenomenon in central and eastern Europe" estimate that since the fall
of the Soviet Union, several hundred thousand people joined churches
for the first time. Nor where these all underground Christians, as as
the same time, neo-pagan groups saw a massive increase in membership.
( Shnirelman, V. A. “Perun, Svarog and Others: The Russian Neo-
Paganism in Search of Itself.” Cambridge Anthropology 21 (3), 1999–
2000: 18–36) For further statistical data see Greeley, A. 1994. A
religious revival in Russia? Journal For The Scientific Study Of
Religion. 33(3):253-273.
Not that it matters much - any evolutionary root of religion would have
evolved 500000 years ago, and there would be lots and lots of
environmental factors that could balance it out