Moralistic gods, supernatural punishment and the expansion of human sociality
Jazyk angličtina Země Anglie, Velká Británie Médium print-electronic
Typ dokumentu časopisecké články, práce podpořená grantem
PubMed
26863190
DOI
10.1038/nature16980
PII: nature16980
Knihovny.cz E-zdroje
- MeSH
- altruismus MeSH
- důvěra MeSH
- etnicita psychologie MeSH
- experimentální hry MeSH
- internacionalita MeSH
- interpersonální vztahy * MeSH
- kooperační chování * MeSH
- lidé MeSH
- logistické modely MeSH
- mravy * MeSH
- náboženství a psychologie * MeSH
- náhodné rozdělení MeSH
- odds ratio MeSH
- rozhovory jako téma MeSH
- trest psychologie MeSH
- Check Tag
- lidé MeSH
- mužské pohlaví MeSH
- ženské pohlaví MeSH
- Publikační typ
- časopisecké články MeSH
- práce podpořená grantem MeSH
Since the origins of agriculture, the scale of human cooperation and societal complexity has dramatically expanded. This fact challenges standard evolutionary explanations of prosociality because well-studied mechanisms of cooperation based on genetic relatedness, reciprocity and partner choice falter as people increasingly engage in fleeting transactions with genetically unrelated strangers in large anonymous groups. To explain this rapid expansion of prosociality, researchers have proposed several mechanisms. Here we focus on one key hypothesis: cognitive representations of gods as increasingly knowledgeable and punitive, and who sanction violators of interpersonal social norms, foster and sustain the expansion of cooperation, trust and fairness towards co-religionist strangers. We tested this hypothesis using extensive ethnographic interviews and two behavioural games designed to measure impartial rule-following among people (n = 591, observations = 35,400) from eight diverse communities from around the world: (1) inland Tanna, Vanuatu; (2) coastal Tanna, Vanuatu; (3) Yasawa, Fiji; (4) Lovu, Fiji; (5) Pesqueiro, Brazil; (6) Pointe aux Piments, Mauritius; (7) the Tyva Republic (Siberia), Russia; and (8) Hadzaland, Tanzania. Participants reported adherence to a wide array of world religious traditions including Christianity, Hinduism and Buddhism, as well as notably diverse local traditions, including animism and ancestor worship. Holding a range of relevant variables constant, the higher participants rated their moralistic gods as punitive and knowledgeable about human thoughts and actions, the more coins they allocated to geographically distant co-religionist strangers relative to both themselves and local co-religionists. Our results support the hypothesis that beliefs in moralistic, punitive and knowing gods increase impartial behaviour towards distant co-religionists, and therefore can contribute to the expansion of prosociality.
Interacting Minds Centre Aarhus University Jens Chr Skous Vej 4 building 1483 DK 8000 Aarhus Denmark
LEVYNA Masaryk University Brno 60200 Czech Republic
Max Planck Institute for the Science of Human History Kahlaische Strasse 10 D 07745 Jena Germany
Wadham College University of Oxford Parks Road Oxford OX1 3PN UK
Citace poskytuje Crossref.org
Witchcraft, Envy, and Norm Enforcement in Mauritius
Gods are watching and so what? Moralistic supernatural punishment across 15 cultures
Advertising cooperative phenotype through costly signals facilitates collective action
The Effects of Synchrony on Group Moral Hypocrisy
Replicating and extending the effects of auditory religious cues on dishonest behavior
Moralizing gods, impartiality and religious parochialism across 15 societies
The Boundaries of Trust: Cross-Religious and Cross-Ethnic Field Experiments in Mauritius
Cross-cultural dataset for the evolution of religion and morality project