"Research conducted at the University of British Columbia and Union College found that people's death anxiety was associated with support of intelligent design and rejection of evolutionary theory.
Death anxiety also influenced those in the study to report an increased liking for Michael Behe, a prominent proponent of intelligent design, and an increased disliking for Richard Dawkins, a well-known evolutionary biologist.
The findings suggest that people are motivated to believe in intelligent design and doubt evolutionary theory because of unconscious psychological motives.
The study was lead by UBC Psychology Assistant Professor Jessica Tracy and and UBC psychology PhD student Jason Martens. It was published in the March 30 issue of the open access journal PLoS ONE.
"Our results suggest that when confronted with existential concerns, people respond by searching for a sense of meaning and purpose in life," Tracy said. "For many, it appears that evolutionary theory doesn't offer enough of a compelling answer to deal with these big questions."
source and more
Considering the common motivation behind religious faith, it certainly makes sense to me.
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Dissociation from Reality is the problem. We can see in the early 20th century the dissociation from reality, dominates science in the nature faker controversy. Here is a story about a naturalist who is a priest of all things, completely flamed by the "science" of the day. He only Said what Jane Goodall said starting in the 1960's and science itself has come to realize is factual Is "modern" science any better?hardly Dawkins is proof he exists. Is religion any better? hardly Behe exists. They deserve each other.. whatever "they" or those idiots are, they ain't me.
William J. Long
Long as depicted by
The Bookman in 1907
William Joseph Long (
North Attleboro, Mass., 3 April 1867
[1] – 1952) was an
Americanwriter, naturalist and minister. He lived and worked in
Stamford, Connecticut as a minister of the First
Congregationalist Church.
As a naturalist, he would leave Stamford every March, often with his son, Brian, and two daughters,
Lois and Cesca, to travel to "the wilderness" of
Maine. There they would stay until the first snows of October, although sometimes he would stay all winter. In the 1920s, he began spending his summers in
Nova Scotia, claiming "the wilderness is getting too crowded".
He wrote of these wilderness experiences in the books
Ways of Wood Folk,
Wilderness Ways,
Wood-folk Comedies,
Northern Trails,
Wood Folk at School, and many others. His earlier books were illustrated by
Charles Copeland; two later ones were illustrated by
Charles Livingston Bull. Long believed that the best way to experience the wild was to plant yourself and sit for hours on end to let the wild "come to you; and they will!"
ControversyEdit
Because of the increased public interest in the natural world as a reaction to the
Industrial Revolution, Rev. Long's books were finding a large audience and even being issued in schools under the title of The Wood Folk Series. However, his findings and observations clashed with the prevailing scientific wisdom of animal behavior, which believed animals behaved purely on instinct, and could not learn from experience: a bird builds a nest purely by instinct and is not taught the skills required. Rev. Long provided many examples, supposedly from his experience, to cast doubt on that prevailing wisdom, suggesting that in fact animals did learn, and each could become individuals within their species. Some of the more famous observations were that kingfishers would catch fish in a river and then drop them into small pools so their offspring could practice catching the same fish but in an easier environment. He also chronicled a woodcock that made a "splint" for its broken leg. He also wrote of foxes that rode on the backs of sheep to escape hunters and porcupines curling into balls and rolling down hills.
All this led to a belief that Rev. Long (and others) were anthropomorphizing animal behavior, blurring the lines between the animal world and humans.