Isn't the agency for meme propogation simply other humans, groups of humans, or entire cultures via various forms of communication? I don't think anyone was expecting to find little meme-cells inside our brain. The analogy with genes is simply that-- an analogy.
If it's other humans, then memes would be the wrong analogy for the evolution of ideas, since that would imply species-level natural selection...something that Dawkins fought zealously against to promote his idea that natural selection only occurs at the gene level. It's not the topic, but some biologists -- most notably those who study insects like E.O. Wilson and David Sloan Wilson, have been trying to propose multilevel selection, and Dawkins has tried to do everything in his power to stamp it out, like it's some form of heresy:
Open Letter to Richard Dawkins: Why Are You Still In Denial About Group Selection? The takeaway for the casual observer outside of the field of biology, is that Richard Dawkins is a zealot! And just as much a zealot as any religious leader who is sure that he is right.
In all likelihood, it is probably both biological and cultural predispositions that contribute to the popularity of religious beliefs. I don't think Dawkins denies that.
I think he does...especially when he claims in some interviews that 85% of Swedes are atheists. His arguments seem to be that religious and supernatural beliefs are the products of bad teaching.
Our brains are indeed sponges, and to deny that is to deny how children learn. Just because you are a sponge doesn't mean that you didn't have any substance to begin with-- in other words, you don't need to be a blank slate in order to be a sponge.
He used that sponge analogy to explain everything that children learn, and did not make any concessions that there might be built-in prejudices to understanding the world.
I don't argue that teleological explanations come naturally to us. Afterall, before we knew any better, it would make sesne to ascribe unknown phenomenon to unknown gods/spirits/etc, since we knew that people and animals can cause things to happen, but we didn't know that things like gravity or electromagnetism could cause things to happen. Humans are naturally curious, and we like answers, so we make 'em up to the best of our ability in order to get 'em.
Teleology is so universal and begins so early in the life of a child, that there is no other reasonable way to explain it, other than nature abhors a vacuum, even when it comes to how humans understand the world. There is psychology research which indicates that when adults are pressured by time-constraints, the intuitive decision-making system has to kick in and respond before we have time to rationalize, and our intuitive system is still prone towards vitalism and teleological explanations. And from research done by Bruce M. Hood on nursing home patients with dementia, it appears that they go back to applying teleological explanations as their higher mental abilities go into decline. This would imply that the intuitive system, with it's built-in prejudices pre-existed the ability for higher reasoning.
But how does any of that refute the power of memes, or that religious beliefs are passed on in that manner? We may be predisposed to believe in beliefs that give us answers about life, the universe, and everything, but surely you can't argue that we are predisposed to believe specific answers that result from religions. The rise of specific answers is the question that memology answers.
Religions are such a complex mixed bag, that it's hard to argue about how they got to where they are today. Can everything about religious doctrines and ethics be broken down into tiny bits of data for transmission as would be implied by the comparison with genes and computer viruses?
The point is to make us feel an aversion towards those beliefs.
If you believe that a belief system is wrong, why would you pretend that it is something good?
It's not a matter of pretend! But my feelings on this are that people do not all have the same needs, and atheists who proscribe some form of naturalistic humanism as being the remedy for everyone are just as narrow-minded and dogmatic as any other fundamentalist.
And some beliefs or doctrines may be harmful for some or a few, and lead them towards bad actions, while being neutral or beneficial for the majority of that religion. Something as basic as a belief (or a wish) for an afterlife may lead some people to do strange and stupid things to try to win favour with God, or whatever else they have to do to achieve immortality, while it may be just a comforting innocuous belief for the majority. It depends on the kind of person the believer is more than the nature of the doctrinal belief. I recall something awhile back that either Dawkins or Hitchens, when confronted by a question of whether they would try to deconvert a cancer patient on their death bed, declared that it would be an exception to their rule of teaching correct beliefs and debunking wrong beliefs. But, ultimately why should it matter how close someone is to actual death? Some hypochondriacs live with fear of death for years, and debunking their hope in having a soul might create even more anguish for them than someone who is actually closer to death.
And no, it doesn't make people not respect believers; if anything, it aids in understanding of how so many otherwise intelligent, rational people can believe something that is so nonsensical.
Again, this also depends on the nature of the people. Some people love to mock those whom they feel are stupid or have stupid beliefs.
It seems like you are saying "We believe things irrationally, oh well." Why should our response be "Oh, well"? Why shouldn't we advocate rational, substantiated thought-processes over those that, well, aren't?
No, what I am saying is that none of us are completely rational all of the time, and when it comes to confronting beliefs that may be irrational, a lot depends on context. Even if it's that life-after-death thing, I don't go out of my way to debunk the claptrap that pops up on TV occasionally about NDE's, but there are occasions, especially when someone is trying to prove it to me, where I have to push back. But, when it comes to a basic question of 'is there a creator' and 'do we have a purpose or higher role in this universe', I haven't seen anything compelling to accept what's presented as evidence so far, and immense size and the chaos of our universe makes me very skeptical of this thinking. But, I wouldn't call these beliefs delusions, and whether they are likely to be correct or not, they are important to a lot of people on an emotional level.
What do you mean by "essentialism"? And if it is hardwired into our intuitive system, then wouldn't there be an evolutionary basis to that too?
Also, I don't think you have to be superstitious to not want to live in a house where murders take place. It's just a matter of aesthetics. You don't have to believe that ghosts or some bad mojo is going to latch onto you; it's just a natural revulsion towards heinous crimes-- which I do think we have evolutionary predispositions towards.
Heck, even carrying around lucky charms isn't necessarily superstitious, but simply comforting to have something known, that reminds you of good times, around you. I used to bring a little stone elephant with me to exams, just because it was comforting to hold and would relax me, not because I believed it would impart some magical luck on me.
Essentialism is a belief that things or objects that we possess, or are identified with, have some sort of us essential properties of the owner that remain. It could be the primary reason why vitalism was so universal, and so difficult to remove at the start of the modern scientific revolution. Research psychologists believe that essentialism begins as a category error in the earliest stages of childhood, as children begin dividing the world they are learning about into separate domains - such as living and non-living things. That demonstration that Bruce Hood uses in seminars (The Killer's Cardigan) consistently shows that the majority of a mostly academic audience reacts in horror and revulsion at first, and many times say they would never want to own or touch that item, even though they can provide no rational reason for their first reaction.....after all, it's just a sweater! Same with living in the house that Fred West once owned; if it's been cleaned up and there are no traces of what happened there, why should it matter? Except that it indicates a sense of discomfort that is below our normal rational ways of thinking. In his book "Supersense," Bruce Hood notes that most houses that formerly belonged to serial killers have to be demolished because it becomes impossible to sell them afterwards. This was also the case in one of the rare serial killer stories that happened near where I lived back in the 90's: a rented house belonging to Paul Bernardo and Karla Homolka was purchased by the Ontario Government in an agreement with the owner and demolished. As of the last I heard, there is still no house on the lot to this day....what are the rational reasons for this? And, after I get an answer for that, maybe we'll have a rational reason for the "Ground Zero Mosque" controversy in New York last year.
And when we think about some of the fanatical pursuits like collectibles and memorabilia, why would a pair of Michael Jordan's basketball shoes be worth thousands of dollars to a fan? It's not like he's going to get some magic powers from them....or at least he'd never admit to it!