Yes, I did think of that, and I agree with you that it might be plausible in some contexts. Animism is the norm both in early cultures and early childhood, e.g. "the river floods because it wants to." And there is a clear path from this to positing supernatural entities.

But the idea that this is an "adaptive coping mechanism," then makes no sense in terms of some later religious developments, because they make the world both terrifying and unintelligible, the result of an unfathomable God who is beyond all human notions of good and evil, totally obscured by total equivocity. In these extreme voluntarist theological contexts God has also revealed that God intends to consign most of humanity to eternal torment, saving a small remnant, based on "His own good pleasure," for reasons "beyond human comprehension." And to top it all off, God has predestined everything, including our own acts and thoughts, according to his unfathomable will, which is, as mentioned, beyond all human comprehension (save miraculous illumination).

This is not only not reassuring, it makes man entirely helpless, and it makes all of reality bottom out in the completely unintelligible and unfathomable. Through the obsession with divine sovereignty, all of existence becomes a pantheistic expression of the divine will, which is itself beyond comprehension.

It seems to me like the opposite of a coping mechanism. "Nightmare fuel," would be a better term. — Count Timothy von Icarus

Your critique highlights the seemingly counterintuitive aspects of certain religious developments, particularly within voluntarist theology. The concept of an unfathomable God, predestination, and eternal torment appears to exacerbate existential anxiety rather than alleviate it. However, this complexity can be reconciled within the Evolutionary Coping Mechanism Theory (ECMT) framework.

Consider the cultural context in which these theological developments emerged. They responded to societal pressures, power struggles, or intellectual debates, serving adaptive functions such as social control, emotional regulation, and cognitive resolution. Emphasizing divine sovereignty and predestination reinforced social hierarchies and authority, while the promise of salvation for a select few provided emotional comfort and hope. The notion of an unfathomable God resolved cognitive dissonances surrounding evil, suffering, and uncertainty.

ECMT acknowledges evolutionary trade-offs, where coping mechanisms have unintended consequences. In this case, emphasizing divine sovereignty may have provided short-term benefits (e.g., social cohesion) at the cost of long-term existential anxiety. Comparing ancient Near Eastern afterlives, which reflected societal structures, provides insight into the complex interplay between cognition, culture, and environment.

These theological developments can be seen as attempts to address the problem of evil and create meaning in a chaotic world. Even "nightmare fuel" scenarios serve as coping mechanisms for individuals or groups struggling to make sense of their existence. By acknowledging darker aspects of human experience, these beliefs provide a twisted sense of control or purpose.

ECMT doesn't imply all religious developments are adaptive or reassuring. Instead, it recognizes the dynamic interplay leading to diverse coping mechanisms.

want to attack the notion that this idea is an evolutionary adaptation.

All species develop coping mechanisms, from viruses to us. Some of the species die in the process of natural selection and thems who chose the environmentally-conditioned adaptations which effect reproduction positively for the species are thems who developed the coping mechanisms that passed on.

But evolution has nothing to do with religion, in my opinion. Once we acquired the ability to speak language -- well, I think that's more in the ballpark of why religion exists. But it's pretty hazy since it's not like any of us were there at the dawn of talking/writing. — Moliere

While it's true that all species develop coping mechanisms, the Evolutionary Coping Mechanism Theory (ECMT) specifically addresses the unique complexities of human cognition and cultural evolution. ECMT doesn't suggest that religion itself is an evolutionary adaptation, but rather that the cognitive and cultural processes underlying religiosity emerged as coping mechanisms in response to existential anxiety.

Language acquisition undoubtedly played a pivotal role in the development of complex societies and religiosity. However, ECMT posits that language served as a catalyst, enabling the expression and transmission of coping mechanisms, rather than being the sole driver of religiosity. The universality of religiosity across cultures hints at an underlying psychological or cognitive basis. Moreover, religious beliefs and practices often provide emotional comfort, social cohesion, and moral frameworks, which can enhance individual and group fitness.

Studies on primates and early human societies reveal precursors to religious behaviors, such as ritualized behaviors and symbolic expression. Additionally, humans exhibit cognitive biases like agency detection and pattern recognition that facilitate religious beliefs. The cultural evolution of religiosity across cultures reflects changing environmental pressures and social complexities. ECMT integrates these factors, suggesting that religiosity emerged as a coping mechanism in response to existential anxiety, facilitated by language and cognitive adaptations.

ECMT acknowledges the complexity and haziness surrounding religiosity's origins but offers a framework for understanding its evolution and persistence. By considering the interplay between cognition, culture, and environment, ECMT provides a more comprehensive explanation for religiosity's emergence and persistence.
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The idea that religion and science are methods by which humans attempt to deal with fears of uncertainty and death is commonplace. How is what you've described different? It doesn't really seem like a theory at all - it's more of a platitude. — T Clark

While it's true that the idea of religion and science as coping mechanisms for existential anxiety is not new, the Evolutionary Coping Mechanism Theory (ECMT) provides a distinct, empirically grounded framework for understanding their emergence and interplay.

ECMT differs from previous notions by integrating insights from cognitive science, neuroscience, and evolutionary biology to explain the adaptive functions of religiosity and scientific inquiry. It's not merely a platitude, but a testable theory that predicts specific patterns of cultural and cognitive evolution.

Regarding cognitive abilities, ECMT doesn't suggest that science requires more advanced cognition than religion. Instead, it proposes that as cognitive abilities increase, so does the complexity and nuance of coping mechanisms. Science and religion serve complementary functions, addressing different aspects of existential anxiety.

ECMT acknowledges ecological factors, such as resource scarcity and natural disasters, as exacerbating existential anxiety. However, it also highlights the role of cognitive and social factors in shaping coping mechanisms.

Lastly, ECMT doesn't imply that existential anxiety drives the evolution of cognitive capabilities. Rather, it suggests that existential anxiety is a selective pressure that influences the development of coping mechanisms within existing cognitive frameworks.

Your observation that all biological organisms develop coping mechanisms in response to existential threats is correct. ECMT builds upon this fundamental principle, providing a detailed explanation for the emergence of complex, culturally-mediated coping mechanisms in humans.

The quoted passage instead suggests the 'conflict thesis', which generally casts religion as an outdated or superseded cognitive mode especially when viewed against the background of scientific progress. According to this view, science and religion are fundamentally at odds: science is seen as the domain of rational, evidence-based inquiry, while religion is framed as an artifact of cognitive biases or a tool for coping with existential anxiety. The implication is often that religion has no genuine insights to offer about reality or the human condition and so can only be understood in Darwinian terms, never mind that it is primarily a biological theory about the evolution of species. — Wayfarer

While it's true that modern scientific method emphasizes objective measurement and analysis, this doesn't necessitate excluding non-empirical aspects of human experience. ECMT doesn't dismiss the value of religion itself but rather seeks to integrate insights from cognitive science, neuroscience, and contemplative science to understand religiosity's persistence.

The conflict thesis oversimplifies the complex relationship between science and religion. ECMT acknowledges that science provides a superior framework for understanding physical and biological phenomena but argues that religiosity serves distinct purposes, addressing existential concerns and promoting social cohesion.

ECMT posits that religiosity evolved to mitigate existential anxiety, foster cooperation, and provide meaning – functions that aren't necessarily incompatible with scientific inquiry.

Your Evolutionary Coping Mechanism Theory (ECMT) seems to me a pretty reasonable account of some distinctive phenomena; you nail its weak heel here: — tim wood

Thank you for recognizing the potential of this theory. My goal is not to oversimplify the complexities of human belief systems, but rather to explore the profound and enduring presence of religiosity across human cultures. I seek to understand the underlying drivers of this phenomenon and uncover whether an evolutionary perspective can shed light on the diverse belief systems that have emerged throughout our species' history."

And that understanding is? — tim wood

.1. Existential anxiety: Intelligence fosters awareness of mortality, prompting questions about life's purpose.
2. Religious purpose: Beliefs provide meaning, even if uncomfortable, beyond instinctual survival.
3. Evolutionary adaptation: Religion helps intelligent species cope with existential concerns.
By providing a higher purpose, religion mitigates existential anxiety, encouraging individuals to live beyond mere existence.

Existential anxiety, stemming from increased intelligence and self-awareness, drives the development of religious beliefs. Even seemingly harsh or capricious deities provide a sense of purpose and meaning, transcending instinctual survival. This reason to live, despite potential unpleasantness, surpasses mere existence. Religion addresses the evolutionary conundrum of intelligent life: finding significance beyond mere survival.