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Is Man the product of a God…or is “God” the product of human evolution?
From the dawn of our species, every human culture―no matter how isolated―has believed in some form of a spiritual realm. According to author Matthew Alper, this is no mere coincidence but rather due to the fact that humans, as a species, are genetically predisposed to believe in the universal concepts of a god, a soul and an afterlife. This instinct to believe is the result of an evolutionary adaptation―a coping mechanism―that emerged in our species to help us survive our unique and otherwise debilitating awareness of deat
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Book ID Asin: 1402214529
Book Title: The “God” Part of the Brain: A Scientific Interpretation of Human Spirituality and God
Book Author: Matthew Alper
Book Format and Price:
Book Format Name: Kindle
Book Format Price: $9.99
Book Format Name: Hardcover
Book Format Price: $12.43
Book Format Name: Paperback
Book Format Price: $15.19
Book Price: $15.19
Book Category: Books, Health, Fitness & Dieting, Psychology & Counseling and unknown
Book Rating: 179 ratings
The “God” Part of the Brain: A Scientific Interpretation of Human Spirituality and God by Matthew Alper Book Review
Name: Martin Jackson
Rating: 4.0 out of 5 stars
Title: Great read, would recommend…
Date: Reviewed in the United States on August 9, 2022
Review: Although I truly enjoyed the content of this literature, it appears that the author may be engaging in similar practices of those on the spiritual side, “What I’m saying is correct, because of my ability to substantiate findings, based upon the scientific method…and everybody else is wrong!” When no matter what the method, there’s much more to learn as a human species, than we’ve already have discovered. Saying human’s have proof of a Spiritual Being or God, is similar to, “Hamlet or Juliet saying they know Shakespeare.”
Name: Roger McEvilly (the guilty bystander)
Rating: 5.0 out of 5 stars
Title: Excellent in parts, but like ‘religion’, weak in others.
Date: Reviewed in the United States on June 15, 2002
Review: The thesis here is that spiritual and religious experience is essentially something the brain *does*, not something that comes from ‘God’/’external being’. The author argues that spirituality and religious impulses have emerged in the evolving brain by default amongst evolving social organisms- in this particular book relatively recently in hominid evolution. Key processes include the growing hominid awareness of death, which, when coupled with an innate anxiety function necessary for survival, ultimately led to spirituality, religious and mystical experience.
The author ties together his own spiritual journey with ideas strung together from the likes of Jung, Kant, Plato, Freud, Darwin and E.Wilson, but unfortunately, in my view, leaves out many ideas concerning group conflict-something with which ‘groupish’ primates are very much affected. One trouble with emphasising ‘awareness of death’ in the evolution of religious impulses, is just how relevant the ‘fear of death’ is to say, teenagers-and yet teenagers can have a quite developed ‘spiritual impulse’. (eg The average age of ‘religious conversion’ quoted in the book is 15.2 years, from a study of 15,000). The association of prayer with healing is discussed, (ie essentially placebo, but also stress reduction), ‘near death experiences’ (neurochemistry evolved to reduce anxiety), ‘speaking in tongues’ (glossolalia-not explained here, but possibly, in my view, an infant/childhood mechanism overlapping into adulthood-like crying tears), and others such as guilt, morality, etc are discussed in the light of evolutionary theory as applied to human behaviour.
One major point I think the author misses though, is that like consciouness itself, ‘spirituality’ is likely a holisitic and/or emergant brain function, there may in many cases therefore be no specific ‘part’ as such. Another problem I had is that he vastly under-rates ‘thinking’ in other biological organisms. For example, in describing pantheistic mysticism “one feels that totality of the world is the greatest power and one can see themselves as part of that totality. During this experience a person has a sense that he is part of all that is around him” (p111). Why couldn’t this be a kind of territorial instinct?-it could therefore be in other animals. In describing monastic mysticism-”a person experiences a surrendering of personal identity to a singular or central point of consciousness” (p110)-again why can’t this be present amongst other social, hirearcheal organisms? Also, theistic mysticism-”seeng or feeling the presence of a personification or a named force which intones a higher power” (p110). There is no discussion of the possiblility of any of these experiences having biological origins more ancient than recent hominid evolution. There may be a difference between the ability to be ‘spiritual’, and to ability to formulate abstract concepts. (How does a bat really ‘think’?). His argument against spirituality in other animals is wholly the lack of religious rites (p84), but ‘religious rites’ do not necessarily constitute spirituality-as anyone disillusioned with conventional religion will happily tell you (He alludes to this on p149). Another example of his gross under-rating of thinking in other animals is on p117, where chimps are given foot-noted recognition that they can see themselves in the mirror only because they have “evolutionary proximity to our species”.
The association of schizophrenia and (some) religious belief is also not mentioned, although the association is obvious and has been pointed out by others (eg Jaynes). In his discussion on ‘religious conversion’, for example, he suggests “when the ego is so riddled with anxiety that it ruptures, natural selection has installed our species with a physiologically based “religious spare”of “cognitive transformation”, which often leads to “rapturous contentment”. The cost of carrying this spare (in the gene pool) is “the small price of personal identity”. However, there may also be more adaptive ‘cost’ than this-such a descriptive transformation is surprisingly similar to those who suffer schizophrenic breakdown through stress-there may *possibly* be a relationship, which is important. It is also possible that schizophrenia itself has biological precursors in other organisms-dissociating/splitting under stress may be adaptive.
These points aside, his journey from religious skepticism to scientific explanation is tinged with individual strength and understanding, (notwithstanding what I would call his human arrogance). I liked his distinction between ‘spirituality’ and ‘religion’ (p149)-this is not widely recognised. I also think his points about different kinds of spirituality/mysticism are good- it seems our words for ‘religion’/spirituality are woefully inadequate-which of course reflects our lack of understanding of the functioning of our own brains.
Sociobiological in outlook-p156 quotes E.Wilson-”scientists and humanists should consider together the possiblity that the time has come for ethics to be removed temporarily from the philosophers and biologized.” I happen to agree, but with much caution-frameworks which have stood socially for thousands of years need to be challenged/complimented very carefully, with verifiable science and open discussion.
The book is a strong attempt to understand human nature. Very good, very controversial, with gaps and weaknesses likely to be strengthened in future years through ongoing brain research. Other books recommended in this general genre of ‘sociobiology’ are “Consilience” (broader philosophy of science, religion, sociobiology), and “Why God won’t Go away” (neurological basis of spirituality).
Name: RevDrRon
Rating: 5.0 out of 5 stars
Title: Exorcising this Part Will Improve the Human Condition
Date: Reviewed in the United States on March 7, 2005
Review: This is one of the better books that I have read dealing with Religious Studies and the study of the religious drive in humans.
If you are a believer you had best be sure you have some thick skin and expect a further bifurcation of your ‘religious’ and ‘scientific’ mind. Matthew Alper has written a fascinating book that explores the idea of looking at homo sapiens proclivity for belief in god as something that can be traced to a physical cause (our brain structure) and compares that proclivity to other traits and characteristics such as hair color, smiling, organ development, etc. that are unique to all those who are of the species homo sapiens.
All of the above are determined by our genetic makeup which determines the development and structure of our brain which is the organ that brings forth these behaviors, according to the paradigm presented by Mr. Alper. I especially enjoyed his treatment of language. The faculty of language has been quite often pointed at as a unique trait of our species and many religious have used our ability to speak as proof-positive of the paradigm that asserts our ‘divine’ origin’.
As Mr. Alper convincingly shows, there is a better paradigm that both explain the origin and location of the ability to speak and understand language. I won’t steal Mr. Alper’s thunder but I will say that one would do well to read and reread this one chapter and let the implications of what Mr. Alper is saying sink in. He is looking at language through the paradigm of science and he produces a very power explanatory model with this paradigm. It is incumbent on those who disagree with the effectiveness of this paradigm to prove him wrong. This paradigm (the scientific paradigm) is the operative one in most of our thinking process, except in those areas which some humans have reserved as off-limits to scientific investigation because of various factors (I will let the reader be their own judge of other’s motivations in these areas).
For me, it seems apparent that these are the last areas where the biblical ideas of Homo sapiens intrinsic uniqueness still are the operative view. The resistance that is put forth by believers who refuse to allow these areas to be studied by the scientific method and dismiss the conclusions that scientific studies produce as false because the inevitable result will be the closing of a few more gaps where their god currently resides.
I have often wondered how religious folks who firmly believed that the earth was flat, or that it was really at the ‘center’ of the universe adapted when the facts of the matter became real to them.
We may be able to study this psychological phenomenon when the thesis of the book becomes the working hypothesis of cognitive researchers which, I anticipate, it should in the very near future judging from some of the luminaries that wrote little blurbs for the inside covers.
As Mr. Alper’s thesis is acted upon by researchers in various fields that look to substantiate his proposals and develop working hypothesis regarding genetic structure and the location in the brain of belief structures and attempt to test them, we will begin to see that color blinded ness, musical and language ability and the willingness or unwillingness to believe whatever myth the culture you happen to be born in holds as being the ‘true’ revelation from god are all determined by the genetic sequencing in each individuals DNA.
Perhaps one day, we may be able to engineer scourges out of human existance such as breast cancer, cystic fibrosis, cancer, etc., and, if Mr. Alper is correct and I believe he is, there will be no more Jonestowns, Holy Inquisistions, World Trade Centers, Wacos, elections of Shrubs, invasions of countries under false pretenses, and scores of other examples as this psychotic behavior known as belief in the supernatural can be eliminated by some fortuitous genetic engineering.
