By Hector A. Garcia
This booklet makes use of evolutionary psychology as a lens to provide an explanation for spiritual violence and oppression. the writer, a scientific psychologist, examines spiritual scriptures, rituals, and canon legislation, highlighting the various ways that our evolutionary legacy has formed the improvement of faith and maintains to profoundly impact its expression. The booklet specializes in just like God because the dominant male in Judaism, Christianity, and Islam. This conventional God thought is obvious as a mirrored image of the "dominant ape" paradigm so obtrusive within the hierarchical social constructions of primates, with whom we've got a powerful genetic connection.
The writer describes the most positive factors of male-dominated primate social hierarchies-- in particular, the function of the alpha male because the protector of the crowd; his sexual dominance and use of violence and oppression to achieve foodstuff, ladies, and territory; in-group altruism vs. out-group hostility (us vs. them); and screens of dominance and submission to set up roles in the social hierarchy. The parallels among those beneficial properties of primate society and human spiritual rituals and ideas make it transparent that faith, specifically its oppressive and violent developments, is rooted within the deep evolutionary past.
This incisive research is going a ways towards explaining the historical and ongoing violence devoted within the identify of religion.
From the exchange Paperback edition.
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Additional resources for Alpha God: The Psychology of Religious Violence and Oppression
P. 82. 24 The Egyptian Pesach that Rabban Gamaliel requires to be mentioned during the seder. Thus, unleavened bread, bitter herbs (that are dipped), and the Pesah animal are referred to. This implies that the third question may be part of the literary development of Rabban Gamaliel's three items and neither a proof for the custom of eating roasted lambs after 70 C. E. nor for the origins of the text before the destruction of the Temple. The three questions lead thus directly to what one may imagine as Rabban Gamaliel's discourse about the three 'elements' of the Pesah.
But as to the Pesah (observed in the coming) generations, they eat in one place and spend the night in some other place. All the same are the Pesah (observed) in Egypt and the Pesah (observed in the coming) generations: He who had slaves whom he had not circumcised or slave-girls whom he had not immersed - they keep him from eating the Pesah-offering. R. Eliezer b. 6 4 Neusner translates nan "JXX lnos ntffsri in sacrificial language. 'To make his Pesah' does not exclude the seder that is celebrated after 70.
132 p. 59. 321. The term 'memorial' will be discussed on p. 240 below. (Without dependence upon Jubilees) Origen is, likewise, puzzled in his determination of the essence of the Egyptian Pesah. ) he had to notice that during the Egyptian Pesah only the firstborn Hebrews were saved from an imminent danger. As soon as such a repertoire of 'types' was established, it could be used by preachers. Thus, Cyril of Jerusalem also sees the celebration of the Pascha as commemoration of the 'passage of the firstborn of the Hebrews' through the tenth plague; Danielou 1946, 412.