By Ara Norenzayan

How did human societies scale up from tight-knit teams of hunter-gatherers to the massive, nameless, cooperative societies of today--even even though anonymity is the enemy of cooperation? How did prepared religions with "Big Gods"--the nice monotheistic and polytheistic faiths--spread to colonize such a lot minds on the planet? In Big Gods, Ara Norenzayan makes the unbelievable argument that those primary puzzles in regards to the origins of civilization solution each one other.

Sincere religion in watchful monstrous Gods unleashed exceptional cooperation inside of ever-expanding teams, but while it brought a brand new resource of capability clash among competing teams. And in a few components of the realm, societies with atheist majorities--some of the main cooperative and wealthy within the world--have climbed religion's ladder, after which kicked it away.

Big Gods" solutions primary questions about the origins and unfold of worldwide religions and is helping us comprehend the increase of cooperative societies with no trust in gods.

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1981, 44-61 (Laienapostolat). Zum Aufweis von Grenzen vgl. , 1981, v. a. 94. 97-100. 103. , 1981, 122f. Zur Relevanz KontextueUer Theologie 33 (Die angegebenen Textstellen geben nicht wortwörtlich eine der drei gesuchten Aussagen wieder, die für die aufgezeigte Argumentationsstruktur von Bedeutung sind, sondern entsprechen diesen nur sinngemäß. ) Trotz der schon erwähnten Ähnlichkeit hinsichtlich der Abfolge der einzelnen Schritte sowohl der in dieser Arbeit vorgelegten Argumentation als auch derjenigen in den lehramtliehen Texten gibt es einen deutlichen Unterschied.

1988,243. Vgl. , 1988, 245. Zur Relevcmz KontextueUer Theologie 31 somit des Christlichen überhaupt. 58 Wie aus den vorhergehenden Ausführungen klar geworden ,sein dürfte, geht diese Aussage in ihrer Eigenart über eine bloße Zustandsbeschreibung hinaus. 59 Ein Blick in die Missionsgeschichte bestätigt dies. L. J. Luzbetak schreibt in seinem Buch "The Church and Cultures. An applied Anthropology for the Religious Worker": "... the most effective missionaries were those blessed with a deep appreciation of the diversity of cultures and of the important role which cultures play in human behavior.

A. , 1992, 318-331 (Problematik des Verhältnisses von Schriftautorität und Schriftkritik). , 1988, 196. 42 Zur Möglichkeit einer Kontextuellen Theologie herrschaftsfreier Kommunikation, zum Ausdruck. 20 Deren Grundstruktur wird v. a. von zwei Komponenten gebildet. Es sind die elementare Symmetrie zwischen den an einem Kommunikationsvorgang Beteiligten und die sprachliche Toleranz. 21 Das Maß allen Kommunizierens ist deshalb hier die grundsätzliche Bereitschaft, das eigene kommunikative Verhalten nicht absolut zu setzen, sondern davon zu abstrahieren und das von eigenen Verhaltensweisen abweichende Verhalten als gleichberechtigt und gleichwertig zu akzeptieren.

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