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Complex societies gave birth to big gods, not the other way around: study
Locations of the 30 sampled regions labelled according to precolonial evidence of moralizing gods. The area of each circle is proportional to social complexity of the earliest polity with moralizing gods to occupy the region or the latest precolonial polity for regions without precolonial moralizing gods. The numbers indicate the date of earliest evidence of such beliefs in thousands of years ago.
The circles are colored by type of moralizing gods. Credit: (c) the authors of the paper
An international research team, including a member of the Complexity Science Hub Vienna, investigated the role of "big gods" in the rise of complex large-scale societies. Big gods are defined as moralizing deities who punish ethical transgressions. Contrary to prevailing theories, the team found that beliefs in big gods are a consequence, not a cause, of the evolution of complex societies. The results are published in the current issue of the journal Nature.
For their statistical analyses, the researchers used the Seshat Global History Databank, the most comprehensive collection of historical and prehistorical data. Currently, Seshat contains about 300,000 records on social complexity, religion and other characteristics of 500 past societies, spanning 10,000 years of human history.
"It has been a debate for centuries why humans, unlike other animals, cooperate in large groups of genetically unrelated individuals," says Seshat director and co-author Peter Turchin from the University of Connecticut and the Complexity Science Hub Vienna. Factors such as agriculture, warfare, or religion have been proposed as main driving forces.
One prominent theory, the big or moralizing gods hypothesis, assumes that religious beliefs were key. According to this theory, people are more likely to cooperate fairly if they believe in gods who will punish them if they don't. "To our surprise, our data strongly contradict this hypothesis," says lead author Harvey Whitehouse. "In almost every world region for which we have data, moralizing gods tended to follow, not precede, increases in social complexity." Even more so, standardized rituals tended on average to appear hundreds of years before gods who cared about human morality.
Such rituals create a collective identity and feelings of belonging that act as social glue, making people to behave more cooperatively. "Our results suggest that collective identities are more important to facilitate cooperation in societies than religious beliefs," says Harvey Whitehouse.
Big data: a new approach to social theories
Until recently, it has been impossible to distinguish between cause and effect in social theories and history, as standardized quantitative data from throughout world history were missing. To address this problem, data and social scientist Peter Turchin, together with Harvey Whitehouse and Pieter François from the University of Oxford, founded Seshat in 2011. The multidisciplinary project integrates the expertise of historians, archaeologists, anthropologists, social scientists as well as data scientists into a state-of-the-art, open-access database. Dozens of experts throughout the world helped to assemble detailed data on social complexity and religious beliefs and practices from hundreds of independent political units ("polities"), beginning with Neolithic Anatolians (today Turkey) in 9600 BCE.
The complexity of a society can be estimated by social characteristics such as population, territory, and sophistication of government institutions and information systems. Religious data include the presence of beliefs in supernatural enforcement of reciprocity, fairness, and loyalty, and the frequency and standardization of religious rituals.
"Seshat allows researchers to analyze hundreds of variables relating to social complexity, religion, warfare, agriculture and other features of human culture and society that vary over time and space," explains Pieter François. "Now that the database is ready for analysis, we are poised to test a long list of theories about human history." This includes competing theories of how and why humans evolved to cooperate in large-scale societies of millions and more people.
"Seshat is an unprecedented collaboration between anthropologists, historians, archaeologists, mathematicians, computer scientists, and evolutionary scientists", says Patrick Savage, corresponding author of the article. "It shows how big data can revolutionize the study of human history."
Explore further: Societies living in harsh environments more likely to believe in moralizing gods, study finds
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Interestingly complex societies also gave birth to eliminating god/s
A complex large society needs laws for stability of the society. That can be a part of a religion but later these laws can become separate from religion _______________________________________
The World's Newest Major Religion: No Religion As secularism grows, atheists and agnostics are trying to expand and diversify their ranks.
(excerpts)
There have long been predictions that religion would fade from relevancy as the world modernizes, but all the recent surveys are finding that it’s happening startlingly fast. France will have a majority secular population soon. So will the Netherlands and New Zealand. The United Kingdom and Australia will soon lose Christian majorities. Religion is rapidly becoming less important than it’s ever been, even to people who live in countries where faith has affected everything from rulers to borders to architecture.
The religiously unaffiliated, called "nones," are growing significantly. They’re the second largest religious group in North America and most of Europe. In the United States, nones make up almost a quarter of the population. In the past decade, U.S. nones have overtaken Catholics, mainline protestants, and all followers of non-Christian faiths.
A lack of religious affiliation has profound effects on how people think about death, how they teach their kids, and even how they vote.
But nones aren’t inheriting the Earth just yet. In many parts of the world—sub-Saharan Africa in particular—religion is growing so fast that nones’ share of the global population will actually shrink in 25 years as the world turns into what one researcher has described as “the secularizing West and the rapidly growing rest.” (The other highly secular part of the world is China, where the Cultural Revolution tamped down religion for decades, while in some former Communist countries, religion is on the increase.)
Within the ranks of the unaffiliated, divisions run deep. Some are avowed atheists. Others are agnostic. And many more simply don’t care to state a preference. Organized around skepticism toward organizations and united by a common belief that they do not believe, nones as a group are just as internally complex as many religions. And as with religions, these internal contradictions could keep new followers away.
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wikipedia
Secularism
The departure from reliance on religious faith to reason and science marks the beginning of the secularization of education and society in history. Among the earliest documentations of a secular form of thought is seen in the Charvaka system of philosophy, which held direct perception, empiricism, and conditional inference as proper sources of knowledge, and sought to reject the prevailing religious practices of that time.[12] According to Domenic Marbaniang, Secularism emerged in the West with the establishment of reason over religious faith as human reason was gradually liberated from unquestioned subjection to the dominion of religion and superstition.Secularism first appeared in the West in the classical philosophy and politics of ancient Greece, disappeared for a time after the fall of Greece, but resurfaced after a millennium and half in the Renaissance and the Reformation. He writes:
An increasing confidence in human capabilities, reason, and progress, that emerged during the Italian Renaissance, together with an increasing distrust in organized and state supported religion during the Reformation, was responsible for the ushering of modernity during the Enlightenment, which brought all facets of human life including religion under the purview of reason and thus became responsible for the freeing of education, society, and state from the domination of religion; in other words, the development of modern secularism.
Harvey Cox explains that the Enlightenment hailed Nature as the "deep reality" that transcended the corrupted man-made institutions of men. Consequently, the rights of man were not considered as God-given but as the de facto benefits of Nature as revealed by Reason.
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Encyclopedia Britannica
Secularism social movement
Secularism, any movement in society directed away from otherworldliness to life on earth. In the European Middle Ages there was a strong tendency for religious persons to despise human affairs and to meditate on God and the afterlife. As a reaction to this medieval tendency, secularism, at the time of the Renaissance, exhibited itself in the development of humanism, when people began to show more interest in human cultural achievements and the possibilities of their fulfillment in this world. The movement toward secularism has been in progress during the entire course of modern history and has often been viewed as being anti-Christian and antireligious. In the latter half of the 20th century, however, some theologians began advocating secular Christianity. They suggested that Christianity should not be concerned only with the sacred and the otherworldly, but that people should find in the world the opportunity to promote Christian values. These theologians maintain that the real meaning of the message of Jesus can be discovered and fulfilled in the everyday affairs of secular urban living.
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