By Hector A. Garcia
This publication makes use of evolutionary psychology as a lens to give an explanation for non secular violence and oppression. the writer, a medical psychologist, examines non secular scriptures, rituals, and canon legislation, highlighting the numerous ways that our evolutionary legacy has formed the advance of faith and keeps to profoundly impact its expression. The publication specializes in clone of God because the dominant male in Judaism, Christianity, and Islam. This conventional God notion is visible as a mirrored image of the "dominant ape" paradigm so obvious within the hierarchical social buildings of primates, with whom we've got a robust genetic connection.
The writer describes the most gains of male-dominated primate social hierarchies-- particularly, the position of the alpha male because the protector of the gang; his sexual dominance and use of violence and oppression to achieve nutrition, 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 gains of primate society and human spiritual rituals and ideas make it transparent that faith, particularly its oppressive and violent trends, is rooted within the deep evolutionary past.
This incisive research is going a ways towards explaining the old and ongoing violence devoted within the identify of religion.
From the alternate Paperback edition.
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Additional resources for Alpha God: The Psychology of Religious Violence and Oppression
In a later lament he tells Yahweh: Your words were found and I ate them and your word was to me for joy and for the gladness of my heart For your name is called upon me Yahweh, the God of hosts I sat not in the happy crowd and acted jolly because of your hand, all alone I sat for with indignation you filled me (Jer. 16-17). 3 In so doing, Jeremiah accepted his call to be Yahweh’s prophet, something he probably could not have done, and clearly did not do, when news of the call came to him five years earlier.
Lambert, ‘Ancestors, Authors, and Canonicity’, JCS 11 (1957), pp. 2-3. 19. Anson F. Rainey, ‘The Scribe at Ugarit’, in Proceedings of the Israel Academy of Sciences and Humanities, III (Jerusalem: Israel Academy of Sciences and Humanities, 1969), p. 128. 20. Lundbom, Jeremiah 21–36, p. 299. 21. N. Avigad, ‘Baruch the Scribe and Jerahmeel the King’s Son’, IEJ 28 (1978), pp. 52-56 [Reprinted in BA 42 (1979), pp. L. Ginsberg Volume (Eretz-Israel, 14; Jerusalem: Israel Exploration Society, 1978), pp.
Because the Jeremiah examples expand the non-biblical genre by including narrative and a prophetic oracle, I call them ‘expanded colophons’. In chap. 45, six of the standard colophonic elements are present: 1. 1; cf. 4) 2. 1; cf. 4, 32) 3. 1; cf. 1) 4. 4) 5. 3, 5) 6. 4; cf. 18). Location in the Jeremiah book is particularly important. 31-35. 27 26. Muilenburg, ‘Baruch the Scribe’, p. 235; ‘The Terminology of Adversity in Jeremiah’, in Harry Thomas Frank and William L. ), Translating and Understanding the Old Testament: Essays in Honor of Herbert Gordon May (Nashville: Abingdon Press, 1970), p.