Les mondes darwiniens

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1250 / 1576 [les mon des <strong>darwiniens</strong>] différentes caractéristiques des religions, mais aussi d’en expliquer d’autres. Le tableau Þ résume ces différences. D’autre part, il semble qu’une vision intégratrice soit la plus à même de rendre compte du phénomène dans son ensemble. En effet, nous avons vu que les conclusions tirées de la théorie du sous-produit de l’évolution étaient en fait un prérequis aux autres théories théorie rôle explicatif Sous-produit Faible pour les sucreries ou mismatch Peur d’une punition surnaturelle Kleptocratie Signal coûteux Approche multiniveaux avec une accentuation sur le niveau du groupe Émergence et maintient de croyance en des agents surnaturels Existence de comportements dans les religions qui sont délétères pour l’individu Croyance en des agents surnaturels concernés par la moralité, (effrayants, autoritaires etc.) Émergence de religions pyramidales Émergence de rituels coûteux Émergence de certaines caractéristiques des religions telles que le prosélytisme. Maintient d’autres adaptations individuelles niveau d’organisation privilégié type d’explication Individuel Cognitive Individuel Cognitive individuel Cognitive Individuel Pluraliste mais plutôt comportementale Individuel Comportementale Individuel et supérieurs Plutôt comportementale, mais se veut pluraliste résumé des différentes théories abordées et leurs caractéristiques.
1251 / 1576 [pi e r r ic k bou r rat / l’évolution de la religion d’u n poi nt de v u e darwinien] cognitives et plus spécifiquement à la théorie de la peur d’une punition surnaturelle. Ceci a été confirmé par la suite avec la théorie de la kleptocratie qui pourrait être liée à deux des trois théories cognitives que nous avons présentées, à savoir la peur d’une punition surnaturelle et la théorie du sousproduit de l’évolution. Nous avons également montré que le phénomène des rituels pouvait au moins en partie être expliqué par la théorie du signal coûteux et qu’encore une fois, des liens étaient possibles avec les théories au niveau cognitif (notamment via la théorie de la peur d’une punition surnaturelle), mais aussi avec la théorie de la kleptocratie. Finalement, il semble que les théories proposées au niveau du groupe puissent permettre une meilleure intégration de toutes ces théories, en gardant à l’esprit, bien entendu, que le niveau de l’individu et des contraintes cognitives qu’il impose doit être au centre des mécanismes explicatifs proposés – ce que les théories actuelles ne font pas. J’ai essayé de montrer que certaines des explications, bien qu’elles reposent sur le niveau de l’individu, ne prennent réellement sens qu’en les replaçant dans un contexte plus général impliquant l’interaction de différents groupes culturels. Un groupe d’individus est toujours difficile à définir, mais il semblerait qu’en choisissant des traits culturels pertinents, comme dans l’étude de Sosis, Kress et Boster 64 , qui analysent les scarifications, des mécanismes de sélection multiniveaux une fois intégrés aux futurs modèles permettent une meilleure compréhension globale de l’origine et de l’évolution de la religion. La figure ci-après résume de manière très schématique les liens qui existent entre les différentes théories que nous avons abordées au cours du chapitre. Le tableau et la figure ne prétendent pas répondre à tous les problèmes posés par la compréhension des mécanismes évolutifs de l’évolution de la religion (même si l’on s’en tient au problème de la coopération). Néanmoins, j’ai tenté d’éliminer au maximum les oppositions directes entre les théories, de montrer leurs limites et de réduire leurs contradictions. La religion est, nous l’avons vu en introduction, un sujet très complexe et l’approche darwinienne de ce phénomène est très récente. Il convient donc de laisser aux différentes disciplines impliquées le temps de trouver certains consensus lorsque cela sera possible. Ce chapitre est, je l’espère, une modeste contribution à ce grand projet. 64. Sosis, Kress & Boster (2007), “Scars for war : evaluating alternative signaling explanations for cross-cultural variance in ritual costs”, Evolution and Human Behavior, 28(4) @.
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FIGURE 1. Consensus tree and diverg
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