Talking to the Enemy: Faith, Brotherhood, and the (Un)Making of Terrorists (83 page)

  9
  C. Phillips and A. Axelrod (2004),
Encyclopedia of Wars.
New York: Facts on File.

10
  F. Roes and M. Raymond (2003), “Belief in Moralizing Gods.”
Evolution
and
Human Behavior
24:126–35.

11
  M. Welch, D. Sikkink, E. Sartain, and C. Bond (2004), “Trust in God and Trust in Man: The Ambivalent Role of Religion in Shaping Dimensions of Social Trust.”
Journal for the Scientific Study of Religion
43:317–43.

12
  Pew Global Attitudes Project (2002), “Among Wealthy Nations … U.S. Stands Alone in Its Embrace of Religion.” December 19. http://pewglobal. org/reports/display.php?ReportID=167.

13
  M. Lacey (2004), “Ten Years After Horror, Rwandans Turn to Islam.”
New York Times,
April 7.

14
  D. Gambetta and S. Hertog (2007), “Engineers of Jihad.” Sociology Working Papers, no. 2007-10. www.nuff.ox.ac.uk/users/gambetta/Engineers %20of%20Jihad.pdf.

15
  M. Sageman (2004),
Understanding Terror Networks.
Philadelphia: University of Pennsylvania Press.

16
  P. Bergen and M. Lind (2007), “A Matter of Pride: Why We Can’t Buy Off Osama Bin Laden.”
Democracy Journal,
no. 3, winter. www.democracyjournal.org/article.php?ID=6496.

17
  A. Norenzayan and I. Hansen (2009), “Does Religion Promote Scape-goating?” Unpublished manuscript.

18
  S. Harris (2006), Edge discussion, “Beyond Belief: Science, Religion, Reason and Survival.” Salk Institute, La Jolla, November 5–7. www.edge.org/discourse/bb.html#harris.

19
  R. Dawkins,
The God Delusion.
pp. 172–90.

20
  See, for example, L. Hirschfeld (1996),
Race in the Making.

21
  M. Breckford and U. Khan (2008), “Harry Potter Fails to Cast Spell over Professor Dawkins.”
Telegraph,
October 21. www.telegraph.co.uk/ news/3255972/Harry-Potter-fails-to-cast-spell-over-Professor-Richard-Dawkins.html.

22
  C. S. Lewis (1952), “On Three Ways of Writing for Children.” http://209.85.229.132/search?q=cache:gW4qFbT_4LQJ:campus.huntington.edu/dma/leeper/DM101/Readings/On%2520Three%2520Ways%2520of%2520Writing%2520for%2520Children.rtf+On+three+ways+of+writing+for+children&hl=en&ct=clnk&cd=1&lr=lang_en.

23
  This is something of a rehash of the logical empiricist and positivist philosophies popular in America and Britain in the first half of the twentieth century.

24
  C. Hitchens,
God Is Not Great.
p. 64.

25
  A. Gore (1999), cited in the Drudge Report, May 28.

26
  S. Atran (2007), Comments on P. Davies, “Taking Science on Faith.” Edge.com. www.edge.org/discourse/science_faith.html.

27
  S. Harris,
The End of Faith.

28
  L. Hunt (2007),
Inventing Human Rights: A History.
New York: W. W. Norton.

29
  This doesn’t apply to Dan Dennett, who treats the science of religion in a serious way. Dan believes that universal education should include instruction in the history of religion and a survey of contemporary religious beliefs. Once out in the open for everyone to examine, science can better beat religion in open competition. My own guess is that it won’t work out that way, any more than logic winning out over passion or perfume in the competition for a mate.

30
  D. Sperber (1996),
Explaining Culture: A Naturalistic Approach.
Cambridge: Cambridge University Press; S. Atran and D. Medin (2008),
The Native Mind and the Cultural Construction of Nature.
Cambridge, MA: MIT Press.

31
  S. Atran (2001), “The Trouble with Memes.”
Human Nature
12:351–81.

32
  Dennett seems to grant as much, but argues that defenders of religion can’t only claim the good part of the cake; they must take moral responsibility of all for it, including the bad. The same, of course, could be said for how science is used, as in Zyklon-B, Hiroshima, Agent Orange, or cluster bombs. Some will say that “real” science is concerned only with knowledge, and not how it’s put to use, yet also claim for science the benefits, say, of electricity or medicine or the future of technologies in improving health and the environment.

33
  S. Atran (2002),
In Gods We Trust: The Evolutionary Landscape of Religion.
New York: Oxford University Press.

CHAPTER 23: HUMAN RITES

  1
  E. Gibbons (1776–1789; 1845),
The Decline and Fall of the Roman Empire,
6 vols. London: International Book Co.

  2
  T. Lester (2002), “Supernatural Selection.”
Atlantic Monthly,
February 8.

  3
  J. Salmon (2008), “Most Americans Believe in Higher Power, Poll Finds.”
Washington Post,
June 24.

  4
  European Commission (2005), “Social Values, Science and Technology.”
Eurobarometer,
225, Wave 63.1, June. ec.europa.eu/public_opinion/ archives/ebs/ebs_225_report_en.pdf.

  5
  E. Fehr and U. Fischbacher (2003), “The Nature of Human Altruism.”
Nature
425:785–791.

  6
  G. Johnson (1987), “In the Name of the Fatherland: An Analysis of Kin Term Usage in Patriotic Speech and Literature.”
International Political Science Review
8:165–74.

  7
  M. Nowak and K. Sigmund (1998), “Evolution of Indirect Reciprocity by Image Scoring.”
Nature
393:573–77.

  8
  J. Henrich et al. (2006), “Costly Punishment Across Human Societies.”
Science
312:1767–70.

  9
  L. Thompson and R. Hastie (1990), “Social Perception in Negotiation.”
Organizational Behavior and Human Decision Processes
47:98–123.

10
  J. Bargh and T. Chartland (1999), “The Unbearable Automaticity of Being.”
American Psychologist
54:462–79.

11
  A. Norenzayan and A. Shariff (2008), “The Origin and Evolution of Religious Prosociality.”
Science
322:58–62.

12
  T. Barfield (2003),
Afghan Customary Law and Its Relationship to Formal Judicial Institutions.
Washington, DC: United States Institute for Peace, p. 12.

13
  S. Atran and A. Norenzayan (2004), “Religion’s Evolutionary Landscape: Counterintuition, Commitment, Compassion, Communion.”
Behavioral and Brain Sciences
27:713–70.

14
  S. Kierkegaard (1843; 1955),
Fear and Trembling and the Sickness unto Death.
New York: Doubleday.

15
  R. Firth (1963), “Offering and Sacrifice.”
Journal of the Royal Anthropological Institute
93:12–24.

16
  Cited in G. Keillor (1999), “Faith at the Speed of Light,”
Time,
June 14.

17
  S. Atran (2002),
In Gods We Trust: The Evolutionary Landscape of Religion.
New York: Oxford University Press.

18
  S. Atran and J. Henrich (2010), “The Evolution of Religion.”
Biological Theory
5(1).

19
  D. Hume (1758; 1955),
An Inquiry Concerning Human Understanding.
New York: Bobbs-Merrill.

20
  M. Gazzaniga, R. Ivry, and G. Mangun (1998),
Cognitive Neuroscience: The Biology of the Mind.
New York: W. W. Norton.

21
  J. Whitson and A. Galinsky (2008), “Lacking Control Increases Illusory Pattern Perception.”
Science
322:115–17.

22
  P. Norris and R. Inglehart (2004),
Sacred and Secular: Religion and Politics Worldwide.
New York: Cambridge University Press.

23
  J. Bering (2009), “God’s in Mississippi, Where the ‘Getting’ Is Good.”
Scientific American,
October 9. www.scientificamerican.com/blog/post.cfm?id=gods-in-mississippi-where-the-getti–2009–10–09.

24
  P. Robertson (2010), CBN broadcast, January 13. www.politico.com/ blogs/bensmith/0110/Robertson_Haiti_cursed_since_Satanic_pact.html?showall.

25
  I. Pyysiäinen (2003), “Buddhism, Religion, and the Concept of ‘God.’”
Numen
50:147–71.

26
  D. Kapoggianis et al. (2009), “Cognitive and Neural Foundations of Religious Belief.”
Proceedings of the National Academy of Sciences, USA
106:4876–81.

27
  S. Guthrie (1993),
Faces in the Clouds: A New Theory of Religion.
New York: Oxford University Press.

28
  D. Sperber (1996),
Explaining Culture.

29
 
Philadelphia Daily News
(2001), “Bedeviling: Did Satan Rear His Ugly Face?” September 14.

30
  P. Bloom and C. Veres (1999), “The Perceived Intentionality of Groups.”
Cognition
71:B1–B9.

31
  F. Heider and M. Simmel (1944), “An Experimental Study of Apparent Behavior.”
American Journal of Psychology
57:243–49.

32
  D. Keleman (2004), “Are Children ‘Intuitive Theists’? Reasoning About Purpose and Design in Nature.”
Psychological Science
15:295–301.

33
  W. Lipkind (1940), “Carajá Cosmography.”
Journal of American FolkLore
53:248–51.

34
  W. Hamilton and G. Orians (1965), “Evolution of Brood Parasitism in Altricial Birds.”
Condor
67:361–82.

35
  D. Sperber,
Explaining Culture.

36
  P. Boyer (1994),
The Naturalness of Religious Ideas: A Cognitive Theory of Religion.
Berkeley, CA: University of California Press.

37
  A. Norenzayan, S. Atran, J. Faukner, and M. Schaller (2006), “Memory and Mystery: The Cultural Selection of Minimally Counterintuitive Narratives.”
Cognitive Science
30:531–53.

38
  J. Barrett and M. Nyhof (2001), “Spreading Nonnatural Concepts.”
Journal of Cognition and Culture
1:69–100.

39
  S. Atran (1989), “Basic Conceptual Domains.”
Mind and Language
4:7–16.

40
  F. Newport (2007), “One-Third of Americans Believe the Bible Is Literally True, High Inverse Correlation Between Education and Belief in a Literal Bible.” May 25, Princeton: Gallup News Service, www.gallup.com/poll/27682/OneThird-Americans-Believe-Bible-Literally-True.aspx.

41
  Pew Research Organization (2007), Pew Report,
Muslim and Mostly Mainstream,
May 22. http://pewresearch.org/assets/pdf/muslim-americans.pdf.

42
  T. Hobbes (1651; 1901),
Leviathan.
New York: E. P. Dutton.

43
  J. Barrett and F. Keil (1996), “Conceptualizing a Nonnatural Entity: Anthropomorphism in God Concepts.”
Cognitive Psychology
31:219–47; B. Malley (2004),
How the Bible Works.
Lanham, MD: AltaMira Press.

44
  L. Schlesinger (1999),
The Ten Commandments: The Significance of God’s Laws in Everyday Life.
New York: HarperCollins.