Epstein Secrets

ome selection within groups. He further suggested that group selection is nearly always weak, so that group-related adaptations do not exist (3). Richard Dawkins (I) popularized the notion that traits which evolve arc adaptive at the gene level through his use of the metaphor of the selfish gene. Genes ser

-8). For instance, in The God Delusion, Richard Dawkins places specific Judeo- Christian theological doct

or feelings by non- human animals or even inanimate entities. This could be a partial biological explanation of anthropomorphism, as discussed by Epley and Gilpin. Of course as humans we have the ability to go beyond these strict egocentric limitations and recognize and respond to our social conn

Science (1874), and Andrew Dickson White, A History of the Warfare of Science with Theology in Christendom (1896). For a more recent example, see Richard Dawkins, The God Delusion (Boston: Houghton Mifflin, 2008). Charles Taylor, A Secular Age (Cambridge: Harvard University Press, 2007), 270-95. I For a

m (1896). For a more recent example, see Richard Dawkins, The God Delusion (Boston: Houghton Mifflin, 20

War II, the bombing of London was demonstrably random, but citizens of London could not help but discern intentional patterns in the attacks. As Epley points out, hurricanes and floods are even today attributed to the hand of God, perhaps an angry God. Clark Gilpin discusses how religions may us

(3-8). For instance, in 7he God Delusion, Richard Dawkins places specific Judeo- Christian theological doct

science (or religion) is the one and only valid way of understanding human behavior and the world around us (3-8). For instance, in 7he God Delusion, Richard Dawkins places specific Judeo- Christian theological doctrines under the scrutiny of science only to find that none passes scientific muster. The vast major

ings by non- human animals or even inanimate entities. This could be a partial Page |82 biological explanation of anthropomorphism, as discussed by Epley and Gilpin. Of course as humans we have the ability to go beyond these strict egocentric limitations and recognize and respond to our social connecti

and Science (1874), and Andrew Dickson White, A History of the Warfare of Science with Theology in Christendom (1896). For a more recent example, see Richard Dawkins, The God Delusion (Boston: Houghton Mifflin, 2008). ' Charles Taylor, A Secular Age (Cambridge: Harvard University Press, 2007), 270-95. ' For a sa

om (1896). For a more recent example, see Richard Dawkins, The God Delusion (Boston: Houghton Mifflin, 2008

orld War II, the bombing of London was demonstrably random, but citizens of London could not help but discern intentional patterns in the attacks. As Epley points out, hurricanes and floods are even today attributed to the hand of God, perhaps an angry God. Clark Gilpin discusses how religions may use th

r, 2006) and appears to be evolved (DeScioli et al., 2011) and that consciously considering what others believe is an onerous process (Camerer, 2003; Epley, Keysar, Van Boven, & Gilovich, 2004; Hedden & Zhang, 2002). This same model can explain several other puzzling aspects of our morality. The first i

n The Repeated Prisoner's Dilemma has famously been used as an explanation for the evolution of cooperation among non-kin (Axelrod & Hamilton, 1981; Dawkins, 2006; Pinker, 2003; Trivers, 1971). In this section, we show how the same basic model can be used to explain many of the quirky features of our pro-