Are you getting tired of the modern mantra about religion—you know, the one that says it's wired into our genes and therefore probably correct or at least beneficial? I am.
So, apparently, is A.C. Graying who writes in Friday's Guardian (UK) [Children of God].
Earlier this week I had occasion to debate – if the soundbite culture of radio news permits that description – with a member of Oxford University's Centre for Anthropology and Mind the "findings" of its cognition, religion and theology project, to the effect that children are hardwired to believe in a "supreme being". The research is funded by the Templeton Foundation, an organisation keen to find, or to insert, religion into science and to promote belief in their compatibility – which, note, comes down to spending money on "showing" in the end that the beliefs of ancient goatherds are as good as modern physics.
Justin Barrett, a Christian and member of the centre's research team (whether it is research or propaganda is the moot question here) says with his colleagues on the centre's website:"Why is belief in supernatural beings so common? Because of the design of human minds. Human minds, under normal developmental conditions, have a strong receptivity to belief in gods, in the afterlife, in moral absolutes, and in other ideas commonly associated with 'religion' … In a real sense, religiousness is the natural state of affairs. Unbelief is relatively unusual and unnatural."This claim was the subject of Barrett's lecture at Cambridge, in which he exhibited his reasons for thinking that children are innately disposed to believe in intelligent design/creationism and a supreme being. His real reasons for thinking this, of course, are that he is a man of faith funded by a faith-based organisation; but the reasons he professed were that children have an innate tendency when small to interpret what happens in the world to be the outcome of purposive agency.
Now on this point he and I, an atheist funded by no organisation keen on promoting atheism, agree. Children's earliest experiences are of purposive agency in the adults and other people around them – these being the entities of most interest to them in their first months – and for good evolutionary reasons they are extremely credulous, not only believing that things must be acting as their parents do in being self-moving and intentional, but also believing in tooth fairies, Father Christmas, and a host of other things beside, almost all of which they give up believing before puberty, unless the beliefs are socially reinforced – as with religious and, to a lesser extent, certain other superstitious beliefs. Intellectual maturation is the process in important part of weaning oneself from the assumption that trees and shadows behave as they do for the same reason that one's parents, other humans, and dogs and cats do; it is every bit as natural a fact about children that they cease to apply intentionalistic explanations to everything as that they give them to everything, on the model of their parents' behaviour, in the earliest phases of development.
[Hat Tip: RichardDawkins.net