Breaking the Spell: Religion as a Natural Phenomenon 1st Edition by Daniel C. Dennett (PDF)

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The New York Times bestseller – a “crystal-clear, constantly engaging” (Jared Diamond) exploration of the role that religious belief plays in our lives and our interactionsFor all the thousands of books that have been written about religion, few until this one have attempted to examine it scientifically: to ask why—and how—it has shaped so many lives so strongly. Is religion a product of blind evolutionary instinct or rational choice? Is it truly the best way to live a moral life? Ranging through biology, history, and psychology, Daniel C. Dennett charts religion’s evolution from “wild” folk belief to “domesticated” dogma. Not an antireligious screed but an unblinking look beneath the veil of orthodoxy, Breaking the Spell will be read and debated by believers and skeptics alike.

User’s Reviews

Reviews from Amazon users which were colected at the time this book was published on the website:

⭐This is an excellent up-to-date (2006) overview of current thinking concerning the evolutionary origin of `religion’.Dennett first asks the question as to why `religion’ has traditionally been granted a special exemption from scientific investigation-a kind of taboo. “Up to now there has been a largely unexamined mutual agreement that scientists and other researchers will leave religion alone…I intend to disrupt this assumption”. He contends that there is much to be gained from a thorough examination of its evolutionary origins, and its ultimate role and place in the modern world. Readers may be surprised at what science is finding with regard to the nature and origin of religion.Dennett essentially contends that religion is a social phenomenon that has evolved with both benefits and costs, and a deeper understanding of both of these will provide better and more informed input to social policy.Dennett’s definition of religion is thus: “social systems whose participants avow belief in a supernatural agent or agents whose approval is to be sought” p9. This definition, however, is by no means satisfying to everyone.He gives some recent theories as to the evolutionary origin/purpose(s) of religion (p82):-Sweet tooth theories-a kind of drug (e.g. Karl Marx’s `opiate of the masses’) that triggers receptors within the brain (a `whatis centre’), similar to our evolved sweet tooth. What `religion’ `satisfies’ may not even be related to the original function of whatever receptor(s) involved may have evolved for. The idea of `god’ may be “the latest and most intense confection that triggers the `whatsis’ centre in so many people”.-Symbiont theories: these involve memes (ideas) competing within our brains and within the larger community of ideas by spreading themselves using whatever means best promotes their replication, (e.g. white lies, exaggerated self-esteem etc), rather than by what is necessarily true. The memes may be mutualists-proliferating by enhancing human fitness, just as bacteria in our gut do; or parasites-deleterious replicators that are hard to get rid of and which have evolved complex defences, often exploiting pre-existing human characteristics to enhance their replication. (e.g. an evolved gullibility in children-p130 “once the information highway is established between parent and child by genetic evolution, it is ready to be used or abused …by any memes that have features that benefit from the biases built into the highway”). Certain religious memes may `hijack’ an evolved capacity for romantic love (p256). Another interesting biological parallel is that “a relatively benign or harmless symbiont may mutate under some conditions into something virulent and even deadly” (p85), which can also happen to religious movements.-`Sexual selection’ theories are another possibility-females may have selected religious males due to perceived benefits, e.g. enhanced family life.-`Pearl theory’ is another angle-the brain responds to `irritations’, like a pearl within an oyster, and constructs complex social phenomenon for no other reason than what is purely biochemical.Still other theories are alluded to: e.g. religion evolved to improve co-operation within groups, or HADD-religion as a hyperactive detection device which developed from a hyperactive suspicion of predators/agent/intent into the `god/ultimate cause’ concept.Importantly, Dennett notes that what we call `religion’ may well be an amalgam of any number of the above theories.A common evolutionary analysis of any biological adaptation is, who pays for it? Who pays for religion? Dennett gives 3 possibilities: 1) everybody does-as a more secure society develops; 2) religion is a kind of pyramid scheme, which thrives on the ill-informed and largely benefits those at the top; and 3) whole societies benefit-as a form of group selection over other groups.How `folk religion’ turns into `organized religion’ is dealt with in detail. There is also a brief economic analysis of religion (p183), perhaps best understood as simply just another business.One aspect of religion is highlighted-its tendency to routinely disregard other ideas/cultures (incidentally, not just confined to `religion’). Dawkins p230-“the meme for blind faith secures its own perpetuation by the simple unconscious expedient of discouraging rational inquiry”. I think there is more here, perhaps an evolutionary mindset evolved (irrespective of memes) to disregard ALL alternatives in certain contexts-e.g. in war- involving a focused survival mindset/cause etc, but which unfortunately can be triggered outside of `war’ contexts, and therefore commonly interferes with rational social policy. It may just be that we should discourage the tendency in any culture to that predisposition which departs from social responsibility in order to achieve social objectives through mindset/ideology.The question as to whether `religion’ makes us more moral, (Chapter 10), is a traditionally difficult question, but in any case Dennett gives examples where religious beliefs are far from moral (p278).The biologist Ernst Mayr was of the opinion that there is nothing within evolutionary theory to select for the natural acceptance of strangers, and Dennett does mention that within Judaism, Christianity and Islam, apostasy (non belief/non-believers) has traditionally been regarded as a capital offense, however “Islam stands alone in its inability to renounce this barbaric doctrine convincingly”. (Possibly, but it may be that the other 2 accidentally renounced it through accidents of geography- their history is no better than Islam).Another point raised is how come so many Americans disbelieve in evolution? (p60). Dennett states that the answer is simply “they have been solemnly told that the theory is false”, but this may not be the end of it-some researchers consider the tendency to reject evolutionary thinking is itself an evolved predisposition-i.e., we haven’t evolved to understand all that well the reasons for our own evolution, possibly because it conflicts with our evolved disposition towards certain social constructions-i.e. moral order, bureaucratic stability, and non-tolerance of significant minorities (`significant minorities’ is how evolution often works).Overall, Dennett’s discussion is largely toward a memetic analysis, which I personally find frequently under-estimates the dual role of human predisposition in social expression.Lots of brain food here. It is possible that the future of humanity lies in the ramifications of at least some of these ideas. Certainly, open discussion is warranted.

⭐The above Editorial Review from “Scientific American” concludes that this book “… seem[s] aimed more at fellow skeptics than at the true believers Dennett hopes to unconvert.” But it seems to me, Dennett has written a religious primer for social scientists to study before launching their own research to answer the long list of questions he poses in his last chapter (p.314-5). Indeed, early on he concedes “We philosophers are better at asking questions than at answering them …” (p.19) Still he pleads “It is high time that we subject religion as a global phenomenon to the most intensive multidisciplinary research we can muster …” (p.14) And eventho’ he says “I intend to reach as wide an audience of believers as possible … to play the role of ambassador …” (p.23-4), I must agree with SA that it’s hard to imagine many `true believers’ as the audience for this book.But I can also relate to Dennett’s frustration in trying to reach that audience eventho’, based on many casual conversations, there seem to be a great many closet skeptics in our populace. And not just among the well educated but among ordinary folks. In my experience, folks won’t loosen their grip on their `true beliefs’ until they face up to some crucial contradictions they encounter between their beliefs and the realities of today’s world – until they experience `cognitive dissonance’ in their lives which prompts them to think outside the box of religious beliefs. Even then, `rewiring one’s brain’ is an arduous journey. As an aid in such journeys, my book “Concepts: A ProtoTheist Quest for Science-Minded Skeptics” traces my research and conclusions in making my own journey. I mailed Dennett a gratis copy nearly two years ago, but he makes no reference to it in his book, eventho’ he cites subsequent books. He says (p.32) “… scientists don’t want to deal with second-rate colleagues …” nor apparently with non-academics. Yet he admits “… perhaps I have overlooked some contributions that will eventually be recognized retrospectively to be most important.” (p.312) Hopefully this was just an oversight that will be corrected.In what may seem like a minor quibble but which has major importance for my book, Dennett equates Bergson’s “… elan vital (the secret ingredient that distinguishes living things from mere matter)” of a century ago with today’s DNA (p.208). But science is now recovering DNA from crime scenes and long dead fossils, none of which is alive. So there must be something more that infuses life; I call it the `Life Urge’.While I can find a few other details to quibble about, still I must applaud Dennett for making another major contribution to the exploration of the phenomena that are collectively called `religion’. Leavened with humor, he logically, meticulously and unflinchingly goes about breaking “… the taboo against a forthright, scientific, no-holds-barred investigation of religion as one natural phenomenon among many … as opposed to supernatural …” (p.17&25) If you’re looking for a compendium to refute religious arguments, Dennett provides an excellent one. Nonetheless, in his final chapter he states, “Having insisted at the outset that we need to do much more research so that we can make well-informed decisions, I would be contradicting myself if I now proceeded to prescribe courses of action on the basis of my initial foray.” But I’m not so reticent or patient – in this 21st century with its runaway materialism and religious factions, we urgently need better guidance than provided by obsolete religions.

⭐I was a little hesitant to read this, having tried Darwin’s Dangerous Idea a while back and finding it a bit of a difficult read…not hard to understand, but kind of convoluted and lacking clarity. I’m glad I cracked this one because I was quickly feeling like I was speeding along nicely, looking forward to getting back to it each time I had reading time. I set aside other books for the time being and really focused on this one. The pacing and architecture are great, and I do think the author’s choice in the way to build upwards from a foundation was well chosen. Though clearly an atheist, I found his respectfulness toward religion to be so generous as to be (for my taste) a little too generous at times. I am not yet ready to give religion nearly the ground that he seems willing to cede, but his arguments for the potential benefits (perhaps more accurately, evolutionary fitness) of religion were convincing and I find myself not nearly as virulently anti-religious as when I started the book. There is much to be considered here, and perhaps the overriding theme of the book is that serious inquiry is strongly needed and that we should all be fanning the flames of that inquiry: let religion be subjected to the light of reason and thoughtful debate and analysis and we will all be better off, including those that choose to continue holding on to religion.

⭐One of the most enjoyable pieces of research I’ve read, packed with dense yet coherent thinking and really relatable. Highly recommended to those of any religious conviction or none. This book challenges faith through logic, and insists that if our faith is more than a belief in magic of mumbo-jumbo, it should be open to rigorous analysis. You may not agree with Dennett’s outcome but you can’t fault his reasoning: an interesting position.

⭐In Breaking the Spell Dan Dennett takes the time to set out the scope of his inquiry and to tackle questions in the right order. It feels like a genuine investigation rather than a mere polemic, and while there’s nothing inherently wrong with either approach, this one brings a calm precision to the table. The courteous tone is apparent from the very first question, of whether or not it’s wise to subject religious belief to scientific scrutiny, given the possibility that this might break someone’s spell. What do we endanger if the spell is broken? Is it worth it? With over 300 more pages filled with ‘something’, Dennett’s answer is obvious before it arrives, but for a book of this nature, it’s a good starting point.Compared to his atheist cohorts (in particular, his fellow horsemen Hitchens, Harris and Dawkins), Dennett is less interested in attacking religion than in understanding what we can learn about this curious phenomenon, in particular from its origins and development. Objections are pre-empted and answered calmly and persuasively. Statements are qualified and clarified to a degree that might even infuriate some readers. Bringing with him a wealth of evolutionary, anthropological and psychological research, he is never afraid to point out where more research is needed, even if this means holding back from winning an argument. Don’t, however, dismiss Dennett’s book as an apology; it should be welcomed as a rigorous and respectful contribution to the debate.

⭐Make no mistakes; this is a scholarly, philosophical tome by a serious-minded and dedicated philosopher who does have a high-horse but he is not on it.The title and opening chapter title tend to give away a great deal about the thinking though; “… the Spell” and “Opening Pandora’s Box”. Spells tend to suggest the irrational under another’s control and all the evils of the world released from “Pandora’s Box” – Pandora, the “all-gifted” – suggests a mind-set. However, do not let this detract from his considered thinking.His first section, divided into three, then sub-divided into fives, examines the nature of religion, its relationship (if any) to science and various linked ideas to the idea of religion as a natural phenomenon but also asking the question “Cui bono”?The second section, divided into eight then sub-divided into up to eight, looks at religion’s early and modern days, the organisation of religion and ends with “Does God Exist?” The best until last?Section three is divided into three sections, sub-divided into fours, beginning with “The Buyer’s Guide to Religions” and ending with “Now What do We Do?” after a short section on Richard Dawkin’s “memes” theory (also explored extensively by Susan Blackmore).The appendices are thirty pages long, notes twenty-three and the bibliography fourteen. This is not an irrational diatribe by an evangelising fundamentalist with a badge stating the agenda, although he does have one and his position is very clear, particularly to anyone who is familiar with his writing. It is a series of inter-connected ideas outlining why he believes what he does and tackling some of the major issues in this arena, e.g. does science have anything to say to or about religion (and “vice versa”?).For reasons I cannot remember but probably more to do with the book’s arrival than a deliberate choice of holiday reading, I found myself carrying it around the Acropolis into the temple of Athena Parthenos,the Erechtheum and Parthenon; anyone who has climbed the Athenean Acropolis in the Greek summer will know it is a struggle not for the faint-hearted. Carrying this heavy tome in an already heavy camera bag made it even more of an adventure. However, on arriving at an even keel, it made fascinating, restful reading in the coffee shop, Dennett and a cooling drink in front, the temples behind.

⭐On balance this book rewards the effort ~ but it really is an effort.The approach is a slightly irritating and an odd mixture of academic, discursive, and occasionally colloquial styles(lots of asides in brackets finishing with an exclamation mark!). Dennett does sometimes go off on a tangent and you may find yourself flicking ahead to see when the book will get interesting again.However, if you can get past the ideosyncratic writing there are lots of very interesting ideas and original ways of looking at religion and spirituality.If you enjoyed Richard Dawkins, then this is a new perspective on some of his ideas. It isn’t as easy to follow but it is worth exploring.

⭐In this book the American philosopher Daniel C. Dennett shows the incoherence behind the enormous influence that religion has over people, to the point of placing them in some sort of spell. Such incoherence is due to the fact that religion is a natural phenomenon that evolved in human society alongside other natural phenomena such as conscience, cognition and gregariousness. Dennett admits that religion is a taboo subject and deals with it with great sensibility and respect. Each chapter of this book examines religion through a different angle and the message that emerges in the end is that there is nothing to fear in breaking the spell of religion. Nothing less than the state of the art in evolutionary biology supports the discussions in this book which I thoroughly enjoyed reading.

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