Skip to main content Accessibility help
×
Hostname: page-component-8448b6f56d-mp689 Total loading time: 0 Render date: 2024-04-25T06:20:08.440Z Has data issue: false hasContentIssue false

The Challenge of Evolution to Religion

Published online by Cambridge University Press:  17 January 2020

Johan De Smedt
Affiliation:
Saint Louis University, Missouri
Helen De Cruz
Affiliation:
Saint Louis University, Missouri

Summary

This Element focuses on three challenges of evolution to religion: teleology, human origins, and the evolution of religion itself. First, religious worldviews tend to presuppose a teleological understanding of the origins of living things, but scientists mostly understand evolution as non-teleological. Second, religious and scientific accounts of human origins do not align in a straightforward sense. Third, evolutionary explanations of religion, including religious beliefs and practices, may cast doubt on their justification. We show how these tensions arise and offer potential responses for religion. Individual religions can meet these challenges, if some of their metaphysical assumptions are adapted or abandoned.
Get access
Type
Element
Information
Online ISBN: 9781108685436
Publisher: Cambridge University Press
Print publication: 13 February 2020

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

al-Ghazālī, A. H. M. (1100 [2006]). Deliverance from error (R. J. McCarthy, trans.). Louisville, KY: Fons Vitae.Google Scholar
Alexander, D. (2008). Creation or evolution: Do we have to choose? Oxford: Monarch Books.Google Scholar
Alpert, B. O. (1997). The meaning of the dots on the horses of Pech Merle. Arts, 2, 476–90.Google Scholar
Amundson, R. (2000). Against normal function. Studies in History and Philosophy of Biological and Biomedical Sciences, 31, 3353.Google Scholar
Aquinas, T. (thirteenth century [1998]). Aquinas: Selected philosophical writings (McDermott, T, ed.). Oxford: Oxford University Press.Google Scholar
Atran, S., & Henrich, J. (2010). The evolution of religion: How cognitive by-products, adaptive learning heuristics, ritual displays, and group competition generate deep commitments to prosocial religions. Biological Theory, 5, 1830.CrossRefGoogle Scholar
Augustine, . (416 [2002]). The literal meaning of Genesis (E. Hill & M. O’Connell, trans.). In Rotelle, J. E. (ed.), On Genesis (pp. 155506). New York: New City Press.Google Scholar
Augustine, . (fifth century [1972]). The city of God against the pagans (W. M. Green, trans.). Cambridge, MA: Harvard University Press.Google Scholar
Aurobindo, . (1914–1918 [2005]). The life divine. Pondicherry: Sri Aurobindo Ashram Press.Google Scholar
Banerjee, K., & Bloom, P. (2014). Why did this happen to me? Religious believers’ and non-believers’ teleological reasoning about life events. Cognition, 133, 277303.Google Scholar
Barbour, I. (2000). When science meets religion: Enemies, strangers, or partners? New York: HarperCollins.Google Scholar
Barham, L. S. (2002). Systematic pigment use in the Middle Pleistocene of South-Central Africa. Current Anthropology, 43, 181–90.Google Scholar
Barr, S. M. (2009). The concept of randomness in science and divine providence. In Seckbach, J & Gordon, R (eds.), Divine action and natural selection. Science, faith and evolution (pp. 465–78). Singapore: World Scientific.Google Scholar
Barrett, J. L. (2000). Exploring the natural foundations of religion. Trends in Cognitive Sciences, 4, 2934.Google Scholar
Barrett, J. L. (2007). Cognitive science of religion: What is it and why is it? Religion Compass, 1, 768–86.Google Scholar
Bartholomew, D. J. (2008). God, chance and purpose. Cambridge: Cambridge University Press.Google Scholar
Bar-Yosef Mayer, D. E., Vandermeersch, B., & Bar-Yosef, O. (2009). Shells and ochre in Middle Paleolithic Qafzeh Cave, Israel: Indications for modern behavior. Journal of Human Evolution, 56, 307–14.Google Scholar
Beatty, J. (2006). Replaying life’s tape. Journal of Philosophy, 103, 336–62.Google Scholar
Behe, M. J. (1996). Darwin’s black box: The biochemical challenge to evolution. New York: Free Press.Google Scholar
Blumenbach, J. F. (1781). Über den Bildungstrieb und das Zeugungsgeschäfte. Göttingen: Johann Christian Dieterich.Google Scholar
Bogardus, T. (2016). Only all naturalists should worry about only one evolutionary debunking argument. Ethics, 126, 636–61.Google Scholar
Boulter, S. (2019). Why medieval philosophy matters. London: Bloomsbury Academic.Google Scholar
Boyer, P. (2002). Religion explained. The evolutionary origins of religious thought. London: Vintage.Google Scholar
Braddock, M. (2016). Debunking arguments and the cognitive science of religion. Theology and Science, 14, 268–87.Google Scholar
Brannan, D. K. (2007). Darwinism and original sin: Frederick R. Tennant’s integration of Darwinian worldviews into Christian thought in the nineteenth century. Journal for Interdisciplinary Research on Religion and Science, 1, 187217.Google Scholar
Bricknell, E. J. (1926). Sin and the Fall. In Selwyn, E. G. (ed.), Essays Catholic and critical (pp. 205–24). London: Society for Promoting Christian Knowledge.Google Scholar
Brooks, A. S., Yellen, J. E., Potts, R., et al. (2018). Long-distance stone transport and pigment use in the earliest Middle Stone Age. Science, 360, 90–4.Google Scholar
Broom, R. ([unpublished] 2003). South Africa and Evolution. In Štrkalj, G and Sherman, B (eds.), South Africa and Evolution: An unpublished manuscript by Robert Broom (pp. 125–30). Annals of the Transvaal Museum, 40, 123–30.Google Scholar
Brown, C. M. (2008). The design argument in classical Hindu thought. Journal of Hindu Studies, 12, 103–51.Google Scholar
Brown, C. M. (2012). Hindu perspectives on evolution. Darwin, Dharma and design. London: Routledge.Google Scholar
Calvin, J. (1559 [1960]). Institutes of the Christian religion (F. L. Battles, trans.). Philadelphia: Westminster Press.Google Scholar
Casler, K., & Kelemen, D. (2008). Developmental continuity in teleo-functional explanation: Reasoning about nature among Romanian Romani adults. Journal of Cognition and Development, 9, 340–62.CrossRefGoogle Scholar
Chakraborty, P. (2001). Science, morality, and nationalism: The multifaceted project of Mahendra Lal Sircar. Studies in History, 17, 245–74.Google Scholar
Chambers, R. (1844). Vestiges of the natural history of creation. London: John Churchill.Google Scholar
Cheng, J. T., Tracy, J. L., & Henrich, J. (2010). Pride, personality, and the evolutionary foundations of human social status. Evolution and Human Behavior, 31, 334–47.Google Scholar
Cherry, S. (2003). Three twentieth-century Jewish responses to evolutionary theory. Aleph: Historical Studies in Science and Judaism, 3, 247–90.Google Scholar
Clottes, J., & Lewis-Williams, D. (1996). Les chamanes de la préhistoire. Paris: Éditions du Seuil.Google Scholar
Conard, N. J. (2003). Palaeolithic ivory sculptures from southwestern Germany and the origins of figurative art. Nature, 426, 830–2.CrossRefGoogle ScholarPubMed
Conkey, M. W. (1980). The identification of prehistoric hunter-gatherer aggregation sites: The case of Altamira. Current Anthropology, 21, 609–30.Google Scholar
Conway Morris, S. (2003). Life’s solution. Inevitable humans in a lonely universe. Cambridge: Cambridge University Press.Google Scholar
Couenhoven, J. (2005). St. Augustine’s doctrine of original sin. Augustinian Studies, 36, 359–96.Google Scholar
Croasmun, M. (2017). The emergence of sin: The cosmic tyrant in Romans. Oxford: Oxford University Press.Google Scholar
Cummins, R. (2002). Neo-teleology. In Ariew, A, Cummins, R, & Perlman, M (eds.), Functions: New essays in the philosophy of psychology and biology (pp. 157–72). New York: Oxford University Press.Google Scholar
Dart, R. A. (1925). Australopithecus africanus: The man-ape of South Africa. Nature, 115, 195–9.Google Scholar
Darwin, C. (1860). Letter to Asa Gray, 22 May 1860, DCP-LETT-2814. Accessed on September 26, 2018, www.darwinproject.ac.uk/DCP-LETT-2814.Google Scholar
Darwin, C. (1871). The descent of man, and selection in relation to sex. London: John Murray.Google Scholar
Dawes, G. W. (2016). Galileo and the conflict between religion and science. London: Routledge.Google Scholar
De Cruz, H., & De Smedt, J. (2013a). Reformed and evolutionary epistemology and the noetic effects of sin. International Journal for Philosophy of Religion, 74, 4966.Google Scholar
De Cruz, H., & De Smedt, J. (2013b). The value of epistemic disagreement in scientific practice. The case of Homo floresiensis. Studies in History and Philosophy of Science Part A, 44, 169–77.Google Scholar
De Cruz, H., & De Smedt, J. (2015). A natural history of natural theology: The cognitive science of theology and philosophy of religion. Cambridge, MA: Massachussetts Institute of Technology Press.Google Scholar
De Cruz, H., & De Smedt, J. (2017). How psychological dispositions influence the theology of the afterlife. In Nagasawa, Y & Matheson, B (eds.), The Palgrave handbook of the afterlife (pp. 435–53). Basingstoke: Palgrave Macmillan.Google Scholar
de Fontenelle, B. L. B. (1728). Histoire des oracles (Revised ed.). La Haye: Gosse & Neaulme.Google Scholar
de Fontenelle, B. L. B. (1684 [1824]). De l’origine des fables. In Oeuvres de Fontenelle (pp. 294310). Paris: J. Pinard.Google Scholar
de Maillet, B. (1748). Telliamed ou entretiens d’un philosophe indien avec un missionnaire françois sur la diminution de la mer, la formation de la terre, l’origine de l’homme, & c. Amsterdam: Honoré & Fils.Google Scholar
d’Errico, F., Vanhaeren, M., Barton, N., et al. (2009). Additional evidence on the use of personal ornaments in the Middle Paleolithic of North Africa. Proceedings of the National Academy of Sciences USA, 106, 16051–6.Google ScholarPubMed
Dobzhansky, T. (1973). Nothing in biology makes sense except in the light of evolution. American Biology Teacher, 35, 125–9.Google Scholar
Domínguez-Rodrigo, M., Bunn, H. T., & Yravedra, J. (2014). A critical re-evaluation of bone surface modification models for inferring fossil hominin and carnivore interactions through a multivariate approach: Application to the FLK Zinj archaeofaunal assemblage (Olduvai Gorge, Tanzania). Quaternary International, 322, 3243.Google Scholar
Dronfield, J. (1996). The vision thing: Diagnosis of endogenous derivation in abstract arts. Current Anthropology, 37, 373–91.Google Scholar
Duffy, S. J. (1988). Our hearts of darkness: Original sin revisited. Theological Studies, 49, 597622.Google Scholar
Duncan, A. (1813). Observations on the preparations of soporific medicines from common garden lettuce (Lactuca sativa). New England Journal of Medicine and Surgery, 2, 7884.Google Scholar
Durkheim, E. (1915). The elementary forms of the religious life: A study in religious sociology (J. W. Swain, trans.). London: Allen & Unwin.Google Scholar
Ellis, F. (2014). God, value, and nature. Oxford: Oxford University Press.Google Scholar
Emmons, N. A., & Kelemen, D. (2014). The development of children’s prelife reasoning: Evidence from two cultures. Child Development, 85, 1617–33.Google Scholar
Evans-Pritchard, E. E. (1937 [1965]). Witchcraft, oracles and magic among the Azande. Oxford: Clarendon Press.Google Scholar
Falcon, A. (2015). Aristotle on causality. Stanford Encyclopedia of Philosophy, Accessed on September 15, 2018, from https://plato.stanford.edu/entries/aristotle-causality/.Google Scholar
Finlayson, C. (2009). The humans who went extinct: Why Neanderthals died out and we survived. Oxford: Oxford University Press.Google Scholar
Foley, R. (1987). Another unique species: Patterns in human evolutionary ecology. Harlow: Longman.Google Scholar
Foley, R. (1995). Humans before humanity. An evolutionary perspective. Oxford: Blackwell.Google Scholar
Freud, S. (1927). Die Zukunft einer Illusion. Leipzig, Wien & Zürich: Internationaler Psychoanalytischer Verlag.Google Scholar
Froese, T., Woodward, A., & Ikegami, T. (2013). Turing instabilities in biology, culture, and consciousness? On the enactive origins of symbolic material culture. Adaptive Behavior, 21, 199214.Google Scholar
Garwood, C. (2008). Flat Earth. The history of an infamous idea. London: Pan Macmillan.Google Scholar
Gellman, J. Y. (2009). God and chance. In Seckbach, J & Gordon, R (eds.), Divine action and natural selection. Science, faith and evolution (pp. 449–62). Singapore: World Scientific.Google Scholar
Godfrey-Smith, P. (2017). The subject as cause and effect of evolution. Interface Focus, 7, 20170022.Google Scholar
Gould, S. J. (1989). Wonderful life. The Burgess Shale and the nature of history. London: Penguin.Google Scholar
Gould, S. J. (2001). Nonoverlapping magisteria. In Pennock, R (ed.), Intelligent design creationism and its critics. Philosophical, theological, and scientific perspectives (pp. 737–49). Cambridge, MA: Massachussetts Institute of Technology Press.Google Scholar
Graham, J., & Haidt, J. (2010). Beyond beliefs: Religions bind individuals into moral communities. Personality and Social Psychology Review, 14, 140–50.Google Scholar
Green, J. B. (2017). Adam, what have you done? New Testament voices on the origins of sin. In Cavanaugh, W & Smith, J (eds.), Evolution and the Fall (pp. 98116). Grand Rapids, MI: Eerdmans.Google Scholar
Greif, M. L., Kemler Nelson, D. G., Keil, F. C., & Gutierrez, F. (2006). What do children want to know about animals and artifacts? Domain-specific requests for information. Psychological Science, 17, 455–9.Google Scholar
Guthrie, S. E. (1993). Faces in the clouds. A new theory of religion. New York: Oxford University Press.Google Scholar
Haeckel, E. (1886). The evolution of man. A popular exposition of the principal points of human ontogeny and phylogeny. New York: D. Appleton and Company.Google Scholar
Harmand, S., Lewis, J. E., Feibel, C. S., et al. (2015). 3.3-million-year-old stone tools from Lomekwi 3, West Turkana, Kenya. Nature, 521, 310–5.Google Scholar
Harris, M. (2013). The nature of creation. Examining the Bible and science. Durham: Acumen.Google Scholar
Harrison, P. (1995). Newtonian science, miracles, and the laws of nature. Journal of the History of Ideas, 56, 531–53.Google Scholar
Harrison, P. (2007). The fall of man and the foundations of science. Cambridge: Cambridge University Press.Google Scholar
Harvati, K, Röding, C., Bosman, A. M. et al. (2019). Apidima Cave fossils provide earliest evidence of Homo sapiens in Eurasia. Nature, 571, 500–4.Google Scholar
Hick, J. (1966). Evil and the god of love. London: Macmillan.Google Scholar
Hill, K. R., Wood, B. M., Baggio, J., et al. (2014). Hunter-gatherer inter-band interaction rates: Implications for cumulative culture. PLoS One, 9, e102806.Google Scholar
Hoffmann, D. L., Angelucci, D. E., Villaverde, V., et al. (2018). Symbolic use of marine shells and mineral pigments by Iberian Neandertals 115,000 years ago. Science Advances, 4, eaar5255.CrossRefGoogle Scholar
Hoffmann, D. L., Standish, C., García-Diez, M., et al. (2018). U-Th dating of carbonate crusts reveals Neandertal origin of Iberian cave art. Science, 359, 912–5.Google Scholar
Holroyd, J. (2012). Responsibility for implicit bias. Journal of Social Philosophy, 43, 274306.Google Scholar
Hovers, E., & Belfer-Cohen, A. (2013). Insights into early mortuary practices of Homo. In Tarlow, S & Stutz, L. N. (eds.), The Oxford handbook of the archaeology of death and burial (pp. 631–42). Oxford: Oxford University Press.Google Scholar
Hublin, J.-J. (2000). Modern–nonmodern hominid interactions: A Mediterranean perspective. In Bar-Yosef, O & Pilbeam, D (eds.), The geography of the neandertals and modern humans in Europe and the greater Mediterranean (pp. 157–82). Cambridge, MA: Harvard Peabody Museum.Google Scholar
Hume, D. (1748). Philosophical essays concerning human understanding. London: A. Millar.Google Scholar
Hume, D. (1757 [2007]). The natural history of religion. In Beauchamp, T. L. (ed.), A dissertation on the passions. The natural history of religion. A critical edition (pp. 3087). Oxford: Clarendon Press.Google Scholar
Huxley, T. H. (1863). Evidences as to man’s place in nature. London: Williams and Norgate.Google Scholar
Irenaeus, . (second century [1884]). Against heresies (A. Roberts & W. H. Rambaut, trans.). Edinburgh: T & T Clark.Google Scholar
Irenaeus, . (second century [1997]). On the apostolic preaching (J. Behr, trans.). Crestwood, NY: St Vladimir’s Seminary Press.Google Scholar
Ivanhoe, P. J. (2017). Oneness. East Asian conceptions of virtue, happiness, and how we are all connected. New York: Oxford University Press.Google Scholar
Jaeger, L. (2008). The idea of law in science and religion. Science & Christian Belief, 20, 133–46.Google Scholar
Jaeger, L. (2017). Models of the Fall including a historical Adam as ancestor of all humans: Scientific and theological constraints. Science & Christian Belief, 29, 2036.Google Scholar
Järnefelt, E., Canfield, C. F., & Kelemen, D. (2015). The divided mind of a disbeliever: Intuitive beliefs about nature as purposefully created among different groups of non-religious adults. Cognition, 140, 7288.Google Scholar
Järnefelt, E., Zhu, L., Canfield, C. F., et al. (2019). Reasoning about nature’s agency and design in the cultural context of China. Religion, Brain & Behavior, 9, 156–78.Google Scholar
Johnson, E. A. (1996). Does God play dice? Divine providence and chance. Theological Studies, 57, 318.Google Scholar
Kant, I. (1790 [2000]). Critique of the power of judgment (Guyer, P, ed., P. Guyer & E. Matthews, trans.). Cambridge: Cambridge University Press.CrossRefGoogle Scholar
Kaplan, M. M. (1934 [2010]). Judaism as a civilization. Towards a reconstruction of American-Jewish life. Philadelphia: Jewish Publication Society.Google Scholar
Kauffman, S. (2008). Reinventing the sacred. A new view of science, reason, and religion. New York: Basic Books.Google Scholar
Kelemen, D. (1999). Why are rocks pointy? Children’s preference for teleological explanations of the natural world. Developmental Psychology, 35, 1440–52.Google Scholar
Kelemen, D. (2004). Are children “intuitive theists”? Reasoning about purpose and design in nature. Psychological Science, 15, 295301.Google Scholar
Kelemen, D., & Rosset, E. (2009). The human function compunction: Teleological explanation in adults. Cognition, 111, 138–43.Google Scholar
Kelemen, D., Rottman, J., & Seston, R. (2013). Professional physical scientists display tenacious teleological tendencies: Purpose-based reasoning as a cognitive default. Journal of Experimental Psychology: General, 142, 1074–83.Google Scholar
Kind, C.-J., Ebinger-Rist, N., Wolf, S., et al. (2014). The smile of the Lion Man. Recent excavations in Stadel Cave (Baden-Württemberg, southwestern Germany) and the restoration of the famous Upper Palaeolithic figurine. Quartär, 61, 129–45.Google Scholar
Kuhn, S. L. (2014). Signaling theory and technologies of communication in the Paleolithic. Biological Theory, 9, 4250.Google Scholar
Lamarck, J.-B. (1809). Philosophie zoologique, ou exposition des considérations relatives à l’histoire naturelle des animaux. Paris: Duminil-Lesueur.Google Scholar
Lamoureux, D. O. (2008). Evolutionary creation. A Christian approach to evolution. Cambridge: Lutterworth Press.Google Scholar
Lamoureux, D. O. (2015). Beyond original sin: Is a theological paradigm shift inevitable? Perspectives on Science and Christian Faith, 67, 3549.Google Scholar
Landau, M. (1991). Narratives of human evolution. New Haven, CT: Yale University Press.Google Scholar
Legare, C. H., Evans, E. M., Rosengren, K. S., & Harris, P. L. (2012). The coexistence of natural and supernatural explanations across cultures and development. Child Development, 83, 779–93.Google Scholar
Leibowitz, Y. (1992). Judaism, human values, and the Jewish state (Goldman, E, ed.). Cambridge, MA: Harvard University Press.Google Scholar
Leonard, W. R., & Robertson, M. L. (1997). Rethinking the energetics of bipedality. Current Anthropology, 38, 304–9.Google Scholar
Levy, N. (2015). Neither fish nor fowl: Implicit attitudes as patchy endorsements. Noûs, 49, 800–23.Google Scholar
Lewis-Williams, D. (2002). The mind in the cave: Consciousness and the origins of art. London: Thames & Hudson.Google Scholar
Lombrozo, T., Kelemen, D., & Zaitchik, D. (2007). Inferring design: Evidence of a preference for teleological explanations in patients with Alzheimer’s disease. Psychological Science, 18, 9991006.CrossRefGoogle ScholarPubMed
Lovelock, J. E., & Margulis, L. (1974). Atmospheric homeostasis by and for the biosphere: The Gaia hypothesis. Tellus, 26, 210.Google Scholar
Maimonides, M. (twelfth century [1963]). The guide of the perplexed (S. Pines, trans.). Chicago: University of Chicago Press.Google Scholar
Martin, R. D., MacLarnon, A. M., Phillips, J. L., et al. (2006). Comment on “The brain of LB1, Homo floresiensis”. Science, 312, 999.Google Scholar
Mayr, E. (1992). The idea of teleology. Journal of the History of Ideas, 53, 117–35.Google Scholar
McCall, G. S., & Shields, N. (2008). Examining the evidence from small-scale societies and early prehistory and implications for modern theories of aggression and violence. Aggression and Violent Behavior, 13, 19.Google Scholar
McCauley, R. N. (2011). Why religion is natural and science is not. Oxford: Oxford University Press.Google Scholar
McDermott, R. (1970). The religion game: Some family resemblances. Journal of the American Academy of Religion, 38, 390400.Google Scholar
McGhee, G. (2011). Convergent evolution. Limited forms most beautiful. Cambridge, MA: Massachussetts Institute of Technology Press.Google Scholar
McGrath, A. E. (2011). Darwinism and the divine. Evolutionary thought and natural theology. Malden, MA: Wiley-Blackwell.Google Scholar
Miller, K. R. (1999 [2007]). Finding Darwin’s God: A scientist’s search for common ground between God and evolution. New York: Harper.Google Scholar
Milton, K. (1999). A hypothesis to explain the role of meat-eating in human evolution. Evolutionary Anthropology, 8, 1121.Google Scholar
Monod, J. (1970). Le hazard et la nécessité. Essai sur la philosophie naturelle de la biologie moderne. Paris: Éditions du Seuil.Google Scholar
Moon, A. (2017). Debunking morality: Lessons from the EAAN literature. Pacific Philosophical Quarterly, 98, 208–26.Google Scholar
Murphy, N. (1995). Divine action in the natural order: Buridan’s ass and Schrödinger’s cat. In Russell, R, Murphy, N, & Peacocke, A (Eds.), Chaos and complexity: Scientific perspectives on divine action (pp. 325–58). Notre Dame: Vatican Observatory and Center for Theology and the Natural Sciences.Google Scholar
Murray, M. J. (2008). Nature red in tooth and claw. Theism and the problem of animal suffering. Oxford: Oxford University Press.Google Scholar
Neander, K. (1991). Functions as selected effects: The conceptual analyst’s defense. Philosophy of Science, 58, 168–84.Google Scholar
Nelson, S. (1990). Diversity of Upper Paleolithic ‘Venus’ figurines and archaeological mythology. In Nelson, S. M. & Kehoe, A. B. (eds.), Powers of observation: Alternate views in archaeology (pp. 1122). Washington, DC: American Anthropological Association.Google Scholar
Newsom, C. A. (2003). The book of Job: A contest of moral imaginations. Oxford: Oxford University Press.Google Scholar
Norenzayan, A. (2013). Big gods. How religion transformed cooperation and conflict. Princeton, NJ: Princeton University Press.Google Scholar
Norenzayan, A., & Gervais, W. M. (2013). The origins of religious disbelief. Trends in Cognitive Sciences, 17, 20–5.Google Scholar
O’Brien, M. J., & Bentley, R. A. (2015). The role of food storage in human niche construction: An example from Neolithic Europe. Environmental Archaeology, 20, 364–78.Google Scholar
Okasha, S. (2018). Agents and goals in evolution. Oxford: Oxford University Press.Google Scholar
Paluck, E. L., Shepherd, H., & Aronow, P. M. (2016). Changing climates of conflict: A social network experiment in 56 schools. Proceedings of the National Academy of Sciences USA, 113, 566–71.Google Scholar
Pedersen, D. (2017). The eternal covenant: Schleiermacher on God and natural science. New York and Berlin: De Gruyter.Google Scholar
Peoples, H. C., Duda, P., & Marlowe, F. W. (2016). Hunter-gatherers and the origins of religion. Human Nature, 27, 261–82.Google Scholar
Pierce, J. (2013). The dying animal. Journal of Bioethical Inquiry, 10, 469–78.Google Scholar
Plantinga, A. (2000). Warranted Christian belief. New York: Oxford University Press.Google Scholar
Plantinga, A. (2011). Where the conflict really lies. Science, religion, and naturalism. Oxford: Oxford University Press.Google Scholar
Poling, D. A., & Evans, E. M. (2004). Are dinosaurs the rule or the exception? Developing concepts of death and extinction. Cognitive Development, 19, 363–83.Google Scholar
Potter, B. (1909). The tale of the flopsy bunnies. London: Frederick Warne & Co.Google Scholar
Pruvost, M., Bellone, R., Benecke, N., et al. (2011). Genotypes of predomestic horses match phenotypes painted in Paleolithic works of cave art. Proceedings of the National Academy of Sciences USA, 108, 18626–30.Google Scholar
Purzycki, B. G., Apicella, C., Atkinson, Q. D., et al. (2016). Moralistic gods, supernatural punishment and the expansion of human sociality. Nature, 530, 327–30.Google Scholar
Raup, D. M. (1991). Extinction. Bad genes or bad luck? New York: W. W. Norton.Google Scholar
Rauschenbusch, W. (1917). A theology for the social gospel. New York: MacMillan.Google Scholar
Reddish, P., Fischer, R., & Bulbulia, J. (2013). Let’s dance together: Synchrony, shared intentionality and cooperation. PloS One, 8, e71182.Google Scholar
Reeves, J. (2015). The secularization of chance: Toward understanding the impact of the probability revolution on Christian belief in divine providence. Zygon: Journal of Religion and Science, 50, 604–20.Google Scholar
Reich, D., Green, R. E., Kircher, M., et al. (2010). Genetic history of an archaic hominin group from Denisova Cave in Siberia. Nature, 468, 1053–60.Google Scholar
Reiss, J. O. (2009). Not by design: Retiring Darwin’s watchmaker. Berkeley: University of California Press.Google Scholar
Richards, R. J. (2000). Kant and Blumenbach on the Bildungstrieb: A historical misunderstanding. Studies in History and Philosophy of Biological and Biomedical Sciences, 31, 1132.CrossRefGoogle Scholar
Richerson, P. J., & Boyd, R. (2005). Not by genes alone. How culture transformed human evolution. Chicago: University of Chicago Press.Google Scholar
Richerson, P., & Henrich, J. (2012). Tribal social instincts and the cultural evolution of institutions to solve collective action problems. Cliodynamics: Journal of Theoretical and Mathematical History, 3, 3880.Google Scholar
Richter, D., Grün, R., Joannes-Boyau, R. et al. (2017). The age of the hominin fossils from Jebel Irhoud, Morocco, and the origins of the Middle Stone Age. Nature, 546, 293–6.CrossRefGoogle ScholarPubMed
Ritchie, S. L. (2017). Dancing around the causal joint: Challenging the theological turn in divine action theories. Zygon: Journal of Religion and Science, 52, 361–79.Google Scholar
Roes, F. L., & Raymond, M. (2003). Belief in moralizing gods. Evolution and Human Behavior, 24, 126–35.Google Scholar
Rolston, H. (2018). Redeeming a cruciform nature. Zygon: Journal of Religion and Science, 53, 739–51.Google Scholar
Ruse, M. (2003). Darwin and design. Does evolution have a purpose? Cambridge, MA: Harvard University Press.Google Scholar
Ruse, M. (2016). Evolutionary biology and the question of teleology. Studies in History and Philosophy of Biological and Biomedical Sciences, 58, 100–6.Google Scholar
Russell, R. J. (2013). Recent theological interpretations of evolution. Theology and Science, 11, 169–84.CrossRefGoogle Scholar
Sala, N., Arsuaga, J. L., Pantoja-Pérez, A., et al. (2015). Lethal interpersonal violence in the Middle Pleistocene. PLoS ONE, 10, e0126589.Google Scholar
Sala, N., & Conard, N. (2016). Taphonomic analysis of the hominin remains from Swabian Jura and their implications for the mortuary practices during the Upper Paleolithic. Quaternary Science Reviews, 150, 278300.CrossRefGoogle Scholar
Saladie, P., Huguet, R., Rodriguez-Hidalgo, A., et al. (2012). Intergroup cannibalism in the European Early Pleistocene: The range expansion and imbalance of power hypotheses. Journal of Human Evolution, 63, 682–95.Google Scholar
Salali, G. D., Chaudhary, N., Thompson, J., et al. (2016). Knowledge-sharing networks in hunter-gatherers and the evolution of cumulative culture. Current Biology, 26, 2516–21.Google Scholar
Salque, M., Bogucki, P. I., Pyzel, J., et al. (2013). Earliest evidence for cheese making in the sixth millennium BC in northern Europe. Nature, 493, 522–5.Google Scholar
Schleiermacher, F. (1830 [2016]). Christian Faith (N. Tice, C. L. Kelsey, & E. Lawler, trans.). Louisville, KY: Westminster John Knox Press.Google Scholar
Schmidt, M. F., Butler, L. P., Heinz, J., & Tomasello, M. (2016). Young children see a single action and infer a social norm: Promiscuous normativity in 3-year-olds. Psychological Science, 27, 1360–70.Google Scholar
Schneider, J. R. (in press). Animal suffering and the Darwinian problem of evil. Cambridge: Cambridge University Press.Google Scholar
Sedgwick, A. (1845 [1890]). Letter to Charles Lyell, April 9, 1845. In Willis Clark, J & McKenny Hughes, T (Eds.), The life and letters of the Reverend Adam Sedgwick (pp. 183–5). Cambridge: Cambridge University Press.Google Scholar
Sedley, D. (2007). Creationism and its critics in antiquity. Berkeley & Los Angeles: University of California Press.Google Scholar
Slifkin, N. (2008). The challenge of creation: Judaism’s encounter with science, cosmology, and evolution. Jerusalem: Yashar Books.Google Scholar
Smith, J. (2017). What stands on the Fall? A philosophical exploration. In Cavanaugh, W & Smith, J (eds.), Evolution and the Fall (pp. 4864). Grand Rapids, MI: Eerdmans.Google Scholar
Sosis, R., & Bressler, E. R. (2003). Cooperation and commune longevity: A test of the costly signaling theory of religion. Cross-Cultural Research, 37, 211–39.Google Scholar
Sosis, R., & Kiper, J. (2014). Religion is more than belief: What evolutionary theories of religion tell us about religious commitments. In Bergmann, M & Kain, P (eds.), Challenges to moral and religious belief. Disagreement and evolution (pp. 256–76). Oxford: Oxford University Press.Google Scholar
Sosis, R., & Ruffle, B. J. (2007). Religious ritual and cooperation: Testing for a relationship on Israeli religious and secular kibbutzim. Current Anthropology, 44, 713–22.Google Scholar
Southgate, C. (2008). The groaning of creation. God, evolution, and the problem of evil. Louisville, KY: Westminster John Knox Press.Google Scholar
Štrkalj, G. (2003). Robert Broom’s theory of evolution. Transactions of the Royal Society of South Africa, 58, 35–9.Google Scholar
Swammerdam, J. (1669). Historia insectorum generalis, ofte algemeene verhandeling van de bloedeloose dierkens. Utrecht: Meinardus van Dreunen.Google Scholar
Tattersall, I. (1998). Becoming human: Evolution and human uniqueness. Oxford: Oxford University Press.Google Scholar
Tenesa, A., Navarro, P., Hayes, B. J., et al. (2007). Recent human effective population size estimated from linkage disequilibrium. Genome Research, 17, 520–6.Google Scholar
Tennant, F. (1902). The origin and propagation of sin. Cambridge: Cambridge University Press.Google Scholar
Tennant, F. R. (1903). The sources of the doctrines of the Fall and original sin. Cambridge: Cambridge University Press.Google Scholar
Tennant, F. R. (1912). The concept of sin. Cambridge: Cambridge University Press.Google Scholar
van den Bergh, G. D., Kaifu, Y., Kurniawan, I., et al. (2016). Homo floresiensis-like fossils from the early Middle Pleistocene of Flores. Nature, 534, 245–9.Google Scholar
van den Toren, B. (2016). Human evolution and a cultural understanding of original sin. Perspectives on Science and Christian Faith, 68, 1222.Google Scholar
Van Gelder, L. (2015). Counting the children: The role of children in the production of finger flutings in four Upper Palaeolithic caves. Oxford Journal of Archaeology, 34, 119–38.Google Scholar
van Huyssteen, W. J. (2006). Alone in the world? Human uniqueness in science and theology. Göttingen: Vandenhoeck & Ruprecht.Google Scholar
Ward, K. (1996). God, chance and necessity. Oxford: Oneworld.Google Scholar
Watson-Jones, R. E., Busch, J. T., Harris, P. L., & Legare, C. H. (2017). Does the body survive death? Cultural variation in beliefs about life everlasting. Cognitive Science, 41, 455–76.Google Scholar
Watts, I., Chazan, M., Wilkins, J., et al. (2016). Early evidence for brilliant ritualized display: Specularite use in the Northern Cape (South Africa) between 500 and 300 ka. Current Anthropology, 57, 287310.Google Scholar
Watts, J., Greenhill, S. J., Atkinson, Q. D., et al. (2015). Broad supernatural punishment but not moralizing high gods precede the evolution of political complexity in Austronesia. Proceedings of the Royal Society of London B: Biological Sciences, 282, 20142556.Google Scholar
White, C. (2018). What does the cognitive science of religion explain? In van Eyghen, H, Peels, R, & van den Brink, G (Eds.), New developments in the cognitive science of religion (pp. 3549). Dordrecht: Springer.Google Scholar
White, R. (1993). A social and technological view of Aurignacian and Castelperronian personal ornaments in SW Europe. In Cabrera Valdés, V (ed.), El origen del hombre moderno en el suroeste de Europa (pp. 327–57). Madrid: Ministerio de Educación y Ciencia.Google Scholar
White, T. D. (1995). African omnivores: Global climatic change and Plio-Pleistocene hominids and suids. In Vrba, E. S., Denton, G. H., Partridge, T. C., & Burckle, L. H. (eds.), Paleoclimate and evolution, with emphasis on human origins (pp. 369–84). New Haven, CT: Yale University Press.Google Scholar
Wiessner, P. (2002). Hunting, healing, and hxaro exchange: A long-term perspective on !Kung (Ju/’hoansi) large-game hunting. Evolution and Human Behavior, 23, 407–36.Google Scholar
Williams, P. A. (2001). Doing without Adam and Eve: Sociobiology and original sin. Minneapolis: Fortress Press.Google Scholar
Wolff, C. F. (1759). Theoria generationis. Halle: Litteris Hendelianis.Google Scholar
Xenophanes, . (sixth to fifth century BCE [1898]). The first philosophers of Greece (Fairbanks, A, ed.). London: Kegan Paul, Trench, Trübner and Co.Google Scholar
Zhivotovsky, L. A., Rosenberg, N. A., & Feldman, M. W. (2003). Features of evolution and expansion of modern humans, inferred from genomewide microsatellite markers. American Journal of Human Genetics, 72, 1171–86.Google Scholar
Zilhão, J. (2012). Personal ornaments and symbolism among the Neanderthals. Developments in Quaternary Sciences, 16, 3549.Google Scholar

Save element to Kindle

To save this element to your Kindle, first ensure coreplatform@cambridge.org is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about saving to your Kindle.

Note you can select to save to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.

Find out more about the Kindle Personal Document Service.

The Challenge of Evolution to Religion
Available formats
×

Save element to Dropbox

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Dropbox.

The Challenge of Evolution to Religion
Available formats
×

Save element to Google Drive

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Google Drive.

The Challenge of Evolution to Religion
Available formats
×