Review by Choice Review
Wright (independent scholar) offers a historical narrative of the evolution of the God-concept in the minds, writings, and belief systems of humanity, beginning with a review of primordial faith systems. He focuses on Abrahamic views of the divine. Wright traces God notions among the inheritors of Middle Eastern monotheism with scholarship and insight. Even "if what the Bible says about Jesus isn't true," Wright asks, "does that make him less an incarnation of the Logos?" Scholarly and historical, this book nonetheless shows monotheists how they may learn to live in peace by salvaging what they have in common. Thus Wright gives a sympathetic account of the Koran in his efforts to seek unity behind division and diversity. He reminds readers of the importance of the moral principles emerging from religious sources. Wright argues that beyond the intangible gods and self-affirming prophets who were geographically constructed and culturally constrained, there may well be a divinity out there in an abstract, relevant form of a moral order. Hindu readers may be reminded of the Vedic notion of rita--the cosmic moral framework that sustains the world. This refreshing historical account of God and religion suggests ever so subtly that enlightened religion(s) and science can exist in happy harmony. Summing Up: Recommended. Upper-level undergraduates and above. V. V. Raman emeritus, Rochester Institute of Technology
Copyright American Library Association, used with permission.
Review by New York Times Review
God has mellowed. The God that most Americans worship occasionally gets upset about abortion and gay marriage, but he is a softy compared with the Yahweh of the Hebrew Bible. That was a warrior God, savagely tribal, deeply insecure about his status and willing to commit mass murder to show off his powers. But at least Yahweh had strong moral views, occasionally enlightened ones, about how the Israelites should behave. His hunter-gatherer ancestors, by contrast, were doofus gods. Morally clueless, they were often yelled at by their people and tended toward quirky obsessions. One thunder god would get mad if people combed their hair during a storm or watched dogs mate. In his brilliant new book, "The Evolution of God," Robert Wright tells the story of how God grew up. He starts with the deities of hunter-gatherer tribes, moves to those of chiefdoms and nations, then on to the polytheism of the early Israelites and the monotheism that followed, and then to the New Testament and the Koran, before finishing off with the modern multinational Gods of Judaism, Christianity and Islam. Wright's tone is reasoned and careful, even hesitant, throughout, and it is nice to read about issues like the morality of Christ and the meaning of jihad without getting the feeling that you are being shouted at. His views, though, are provocative and controversial. There is something here to annoy almost everyone. In sharp contrast to many contemporary secularists, Wright is bullish about monotheism. In "Nonzero: The Logic of Human Destiny" (2000), he argued that there is a moral direction to human history, that technological growth and expanding global interconnectedness have moved us toward ever more positive and mutually beneficial relationships with others. In "The Evolution of God," Wright tells a similar story from a religious standpoint, proposing that the increasing goodness of God reflects the increasing goodness of our species. "As the scope of social organization grows, God tends to eventually catch up, drawing a larger expanse of humanity under his protection, or at least a larger expanse of humanity under his toleration." Wright argues that each of the major Abrahamic faiths has been forced toward moral growth as it found itself interacting with other faiths on a multinational level, and that this expansion of the moral imagination reflects "a higher purpose, a transcendent moral order." This sounds pro-religion, but don't expect Pope Benedict XVI to be quoting from Wright's book anytime soon. Wright makes it clear that he is tracking people's conception of the divine, not the divine itself. He describes this as "a good news/bad news joke for traditionalist Christians, Muslims and Jews." The bad news is that your God was born imperfect. The good news is that he doesn't really exist. Wright also denies the specialness of any faith. In his view, there is continuous positive change over time - religious history has a moral direction - but no movement of moral revelation associated with the emergence of Moses, Jesus or Mohammed. Similarly, he argues that it is a waste of time to search for the essence of any of these monotheistic religions - it's silly, for instance, to ask whether Islam is a "religion of peace." Like a judge who believes in a living constitution, Wright believes that what matters is the choices that the people make, how the texts are interpreted. Cultural sensibilities shift according to changes in human dynamics, and these shape the God that people worship. For Wright, it is not God who evolves. It is us - God just comes along for the ride. It is a great ride, though. Wright gives the example of the God of Leviticus, who said, "Love your neighbor as yourself," and he points out that this isn't as enlightened as it may sound, since, at the time, "neighbors" meant actual neighbors, fellow Israelites, not the idol-worshipers in the next town. But still, he argues, this demand encompassed all the tribes of Israel, and was a "moral watershed" that "expanded the circle of brotherhood." And the disapproval that we now feel when we learn the limited scope of this rule is itself another reason to cheer, since it shows how our moral sensibilities have expanded. Or consider the modern Sunday School song "Jesus Loves the Little Children." ("Red and yellow, black and white,/They are precious in his sight.") Actually, there is no evidence that he loved all of them ; if you went back and sang this to the Jesus of the Gospels, he would think you were mad. But in the minds of many of his followers today, this kind of global love is what Christianity means. That certainly looks like moral progress. But God still has some growing up to do, as Wright makes clear in his careful discussion of contemporary religious hatred. As you would expect, he argues that much of the problem isn't with the religious texts or teachings themselves, but with the social conditions - the "facts on the ground" - that shape the sort of God we choose to create. "When people see themselves in zero-sum relationship with other people - see their fortunes as inversely correlated with the fortunes of other people, see the dynamic as win-lose - they tend to find a scriptural basis for intolerance or belligerence." The recipe for salvation, then, is to arrange the world so that its people find themselves (and think of themselves as) interconnected: "When they see the relationship as non-zero-sum - see their fortunes as positively correlated, see the potential for a win- win outcome - they're more likely to find the tolerant and understanding side of their scriptures." Change the world, and you change the God. For Wright, the next evolutionary step is for practitioners of Abrahamic faiths to give up their claim to distinctiveness, and then renounce the specialness of monotheism altogether. In fact, when it comes to expanding the circle of moral consideration, he argues, religions like Buddhism have sometimes "outperformed the Abrahamics." But this sounds like the death of God, not his evolution. And it clashes with Wright's own proposal, drawn from work in evolutionary psychology, that we invented religion to satisfy certain intellectual and emotional needs, like the tendency to search for moral causes of natural events and the desire to conform with the people who surround us. These needs haven't gone away, and the sort of depersonalized and disinterested God that Wright anticipates would satisfy none of them. He is betting that historical forces will trump our basic psychological make-up. I'm not so sure. Wright tentatively explores another claim, that the history of religion actually affirms "the existence of something you can meaningfully call divinity." He emphasizes that he is not arguing that you need divine intervention to account for moral improvement, which can be explained by a "mercilessly scientific account" involving the biological evolution of the human mind and the game-theoretic nature of social interaction. But he wonders why the universe is so constituted that moral progress takes place. "If history naturally pushes people toward moral improvement, toward moral truth, and their God, as they conceive their God, grows accordingly, becoming morally richer, then maybe this growth is evidence of some higher purpose, and maybe - conceivably - the source of that purpose is worthy of the name divinity." It is not just moral progress that raises these sorts of issues. I don't doubt that the explanation for consciousness will arise from the mercilessly scientific account of psychology and neuroscience, but, still, isn't it neat that the universe is such that it gave rise to conscious beings like you and me? And that these minds - which evolved in a world of plants and birds and rocks and things - have the capacity to transcend this everyday world and generate philosophy, theology, art and science? SO I share Wright's wonder at how nicely everything has turned out. But I don't see how this constitutes an argument for a divine being. After all, even if we could somehow establish definitively that moral progress exists because the universe was jump-started by a God of Love, this just pushes the problem up one level. We are now stuck with the puzzle of why there exists such a caring God in the first place. Also, it would be a terribly minimalist God. Wright himself describes it as "somewhere between illusion and imperfect conception." It won't answer your prayers, give you advice or smite your enemies. So even if it did exist, we would be left with another good news/bad news situation. The good news is that there would be a divine being. The bad news is that it's not the one that anyone is looking for. The bad news, Wright says, is that your God was born imperfect. The good news is that he doesn't really exist. Paul Bloom, a professor of psychology at Yale, is the author of "Descartes' Baby: How the Science of Child Development Explains What Makes Us Human." His book "How Pleasure Works" will be published next year.
Copyright (c) The New York Times Company [October 27, 2009]
Review by Publisher's Weekly Review
In his illuminating book, The Moral Animal, Wright introduced evolutionary psychology and examined the ways that the morality of individuals might be hard-wired by nature rather than influenced by culture. With this book, he expands upon that work, turning now to explore how religion came to define larger and larger groups of people as part of the circle of moral consideration. Using a naive and antiquated approach to the sociology and anthropology of religion, Wright expends far too great an effort covering well-trod territory concerning the development of religions from "primitive" hunter-gatherer stages to monotheism. He finds in this evolution of religion, however, that the great monotheistic (he calls them "Abrahamic," a term not favored by many religion scholars) religions-Christianity, Islam, Judaism-all contain a code for the salvation of the world. Using game theory, he encourages individuals in these three faiths to embrace a non-zero-sum relationship to other religions, seeing their fortunes as positively correlated and interdependent and then acting with tolerance toward other religions. Regrettably, Wright's lively writing unveils little that is genuinely new or insightful about religion. (June) (c) Copyright PWxyz, LLC. All rights reserved
(c) Copyright PWxyz, LLC. All rights reserved
Review by Library Journal Review
While the diatribes of the "new atheists"-Richard Dawkins, Sam Harris, and company-have made headlines in recent years, Wright (The Moral Animal, Nonzero) takes a decidedly more friendly approach to human religiousness. Although he shares their materialist, naturalist assumptions, he argues that over time human notions of God have "gotten closer to moral and spiritual truth..Religion hasn't just evolved, it has matured." Making the best recent scholarship accessible to the general reader, Wright follows the historical trajectory from polytheism through monolatry (worship of one god among many) to monotheism, focusing primarily on the evolving vision of God in the Hebrew Bible, the New Testament, and the Qur'an, and ending with a discussion of religion's place in human evolution. In his focus on scriptures, Wright avoids the philosophical terrain covered more intently in Karen Armstrong's The History of God and The Great Transformation. Verdict Wright's approach will appeal to a broad range of readers turned off by the "either/or" choice between dogmatic atheism and religious traditionalism. Recommended for all readers engaged in consideration of our notions of God.-Steve Young, McHenry Cty. Coll., Crystal Lake, IL (c) Copyright 2010. Library Journals LLC, a wholly owned subsidiary of Media Source, Inc. No redistribution permitted.
(c) Copyright Library Journals LLC, a wholly owned subsidiary of Media Source, Inc. No redistribution permitted.
Review by Kirkus Book Review
Wright (Nonzero, 2001, etc.) joins the decade's bandwagon with a tome explaining away God as something people made up over time. Focusing on the monotheistic, "Abrahamic" God of Judaism, Christianity and Islam, the author trains his critical eye and evolutionary insight on the Bible and Koran and what they represent. In opposition to the Talmudic accounts of Abraham, Moses and other patriarchs, Wright sees a faith adapted by an indigenous people from polytheistic roots for social and even political reasons. "Apparently Abrahamic monotheism grew organically out of the 'primitive' [religion] by a process more evolutionary than revolutionary," he writes. Extant scriptural accounts are the work of layer upon layer of editors who slowly turned polytheism into monotheism to serve the purposes of the times. None of this is particularly new; what Wright adds is his own language about how God, or rather our view of God, changes morally over time. "Monotheism turns out to be, morally speaking, a very malleable thing," he writes. "Circumstances change, and God changes with them." For instance, Wright argues that Jesus as most people know him, and indeed as the New Testament presents him, is very different from the "historical Jesus" gleaned by scholars from analysis of the texts. This argument has been gathering force for nearly a century, but the author adds an analysis of how supposed additions to Jesus' teachings came about due to moral issues faced by his later followers. Namely, preachers such as Paul wanted the movement to grow, and therefore ascribed to Jesus a love of all peoples and a universal mandate for evangelism. "Traditional believers," as Wright calls them, will find all this a difficult pill to swallow, but they do not appear to be his intended audience. Offers little new scholarship, but the in-depth approach yields original insights. Copyright Kirkus Reviews, used with permission.
Copyright (c) Kirkus Reviews, used with permission.
