Too Much Success

It’s amazing the abilities some species have. But that brings up a question. If they are such an advantage, why doesn’t every species have equally amazing abilities? This particularly comes to mind with perceptual abilities.

Human senses are fairly mediocre. We can’t sense much of the world that many other species can. We make up for it with opposable thumbs and cognitive development. Just imagine how much more bad ass humans would be if we could see like a hawk, hear like an owl, and smell like a wolf.

Maybe there is no evolutionary advantage to having the best possible abilities in all ways. It might actually be a disadvantage, both for the species and for the ecosystem or even biosphere. Any given species being too successful might throw off the balance between species. Evolution isn’t only seeking the survival of species but also the survival of complex relationships between species.

Consider one of the earliest microbes, cyanobacteria. They were so successful that it led to what is called the Great Oxygenation Event. Most other microbes at the time were anaerobic and oxygen was toxic to them. It caused earth’s first mass extinction. Even the cyanobacteria didn’t benefit, as there numbers also precipitously dropped.

Too much success can be a dangerous thing, for all involved. This is a lesson of evolution. It’s the success of the entire system of species that matters, not the success of a single species. The survival of the fittest species is secondary to the survival of the fittest ecosystem and biosphere. As Phil Plait put it (Poisoned Planet):

“It’s an interesting tale, don’t you think? The dominant form of life on Earth, spread to the far reaches of the globe, blissfully and blithely pumping out vast amounts of pollution, changing the environment on a planetary scale, sealing their fate. They wouldn’t have been able to stop even if they knew what they were doing, even if they had been warned far, far in advance of the effects they were creating.

“If this is a cautionary tale, if there is some moral you can take away from this, you are free to extract it for yourself. If you do, perhaps you can act on it. One can hope that in this climate, change is always possible.”


Development of Language and Music

Evidence Rebuts Chomsky’s Theory of Language Learning
by Paul Ibbotson and Michael Tomasello

All of this leads ineluctably to the view that the notion of universal grammar is plain wrong. Of course, scientists never give up on their favorite theory, even in the face of contradictory evidence, until a reasonable alternative appears. Such an alternative, called usage-based linguistics, has now arrived. The theory, which takes a number of forms, proposes that grammatical structure is not in­­nate. Instead grammar is the product of history (the processes that shape how languages are passed from one generation to the next) and human psychology (the set of social and cognitive capacities that allow generations to learn a language in the first place). More important, this theory proposes that language recruits brain systems that may not have evolved specifically for that purpose and so is a different idea to Chomsky’s single-gene mutation for recursion.

In the new usage-based approach (which includes ideas from functional linguistics, cognitive linguistics and construction grammar), children are not born with a universal, dedicated tool for learning grammar. Instead they inherit the mental equivalent of a Swiss Army knife: a set of general-purpose tools—such as categorization, the reading of communicative intentions, and analogy making, with which children build grammatical categories and rules from the language they hear around them.

Broca and Wernicke are dead – it’s time to rewrite the neurobiology of language
by Christian Jarrett, BPS Research Digest

Yet the continued dominance of the Classic Model means that neuropsychology and neurology students are often learning outmoded ideas, without getting up to date with the latest findings in the area. Medics too are likely to struggle to account for language-related symptoms caused by brain damage or illness in areas outside of the Classic Model, but which are relevant to language function, such as the cerebellum.

Tremblay and Dick call for a “clean break” from the Classic Model and a new approach that rejects the “language centric” perspective of the past (that saw the language system as highly specialised and clearly defined), and that embraces a more distributed perspective that recognises how much of language function is overlaid on cognitive systems that originally evolved for other purposes.

Signing, Singing, Speaking: How Language Evolved
by Jon Hamilton, NPR

There’s no single module in our brain that produces language. Instead, language seems to come from lots of different circuits. And many of those circuits also exist in other species.

For example, some birds can imitate human speech. Some monkeys use specific calls to tell one another whether a predator is a leopard, a snake or an eagle. And dogs are very good at reading our gestures and tone of voice. Take all of those bits and you get “exactly the right ingredients for making language possible,” Elman says.

We are not the only species to develop speech impediments
by Moheb Costandi, BBC

Jarvis now thinks vocal learning is not an all-or-nothing function. Instead there is a continuum of skill – just as you would expect from something produced by evolution, and which therefore was assembled slowly, piece by piece.

The music of language: exploring grammar, prosody and rhythm perception in zebra finches and budgerigars
by Michelle Spierings, Institute of Biology Leiden

Language is a uniquely human trait. All animals have ways to communicate, but these systems do not bear the same complexity as human language. However, this does not mean that all aspects of human language are specifically human. By studying the language perception abilities of other species, we can discover which parts of language are shared. It are these parts that might have been at the roots of our language evolution. In this thesis I have studied language and music perception in two bird species, zebra finches and budgerigars. For example, zebra finches can perceive the prosodic (intonation) patterns of human language. The budgerigars can learn to discriminate between different abstract (grammar) patterns and generalize these patterns to new sounds. These and other results give us insight in the cognitive abilities that might have been at the very basis of the evolution of human language.

How Music and Language Mimicked Nature to Evolve Us
by Maria Popova, Brain Pickings

Curiously, in the majority of our interaction with the world, we seem to mimic the sounds of events among solid objects. Solid-object events are comprised of hits, slides and rings, producing periodic vibrations. Every time we speak, we find the same three fundamental auditory constituents in speech: plosives (hit-sounds like t, d and p), fricatives (slide-sounds like f, v and sh), and sonorants (ring-sounds like a, u, w, r and y). Changizi demonstrates that solid-object events have distinct “grammar” recurring in speech patterns across different languages and time periods.

But it gets even more interesting with music, a phenomenon perceived as a quintessential human invention — Changizi draws on a wealth of evidence indicating that music is actually based on natural sounds and sound patterns dating back to the beginning of time. Bonus points for convincingly debunking Steven Pinker’s now-legendary proclamation that music is nothing more than “auditory cheesecake.”

Ultimately, Harnessed shows that both speech and music evolved in culture to be simulacra of nature, making our brains’ penchant for these skills appear intuitive.

The sounds of movement
by Bob Holmes, New Scientist

It is this subliminal processing that spoken language taps into, says Changizi. Most of the natural sounds our ancestors would have processed fall into one of three categories: things hitting one another, things sliding over one another, and things resonating after being struck. The three classes of phonemes found in speech – plosives such as p and k, fricatives such as sh and f, and sonorants such as r, m and the vowels – closely resemble these categories of natural sound.

The same nature-mimicry guides how phonemes are assembled into syllables, and syllables into words, as Changizi shows with many examples. This explains why we acquire language so easily: the subconscious auditory processing involved is no different to what our ancestors have done for millions of years.

The hold that music has on us can also be explained by this kind of mimicry – but where speech imitates the sounds of everyday objects, music mimics the sound of people moving, Changizi argues. Primitive humans would have needed to know four things about someone moving nearby: their distance, speed, intent and whether they are coming nearer or going away. They would have judged distance from loudness, speed from the rate of footfalls, intent from gait, and direction from subtle Doppler shifts. Voila: we have volume, tempo, rhythm and pitch, four of the main components of music.

Scientists recorded two dolphins ‘talking’ to each other
by Maria Gallucci, Mashable

While marine biologists have long understood that dolphins communicate within their pods, the new research, which was conducted on two captive dolphins, is the first to link isolated signals to particular dolphins. The findings reveal that dolphins can string together “sentences” using a handful of “words.”

“Essentially, this exchange of [pulses] resembles a conversation between two people,” Vyacheslav Ryabov, the study’s lead researcher, told Mashable.

“The dolphins took turns in producing ‘sentences’ and did not interrupt each other, which gives reason to believe that each of the dolphins listened to the other’s pulses before producing its own,” he said in an email.

“Whistled Languages” Reveal How the Brain Processes Information
by Julien Meyer, Scientific American

Earlier studies had shown that the left hemisphere is, in fact, the dominant language center for both tonal and atonal tongues as well as for nonvocalized click and sign languages. Güntürkün was interested in learning how much the right hemisphere—associated with the processing of melody and pitch—would also be recruited for a whistled language. He and his colleagues reported in 2015 in Current Biology that townspeople from Kuşköy, who were given simple hearing tests, used both hemispheres almost equally when listening to whistled syllables but mostly the left one when they heard vocalized spoken syllables.

Did Music Evolve Before Language?
by Hank Campbell, Science 2.0

Gottfriend Schlaug of Harvard Medical School does something a little more direct that may be circumstantial but is a powerful exclamation point for a ‘music came first’ argument. His work with patients who have suffered severe lesions on the left side of their brain showed that while they could not speak – no language skill as we might define it – they were able to sing phrases like “I am thirsty”, sometimes within two minutes of having the phrase mapped to a melody.

Chopin, Bach used human speech ‘cues’ to express emotion in music
by Andrew Baulcomb, Science Daily

“What we found was, I believe, new evidence that individual composers tend to use cues in their music paralleling the use of these cues in emotional speech.” For example, major key or “happy” pieces are higher and faster than minor key or “sad” pieces.

Theory: Music underlies language acquisition
by B.J. Almond, Rice University

Contrary to the prevailing theories that music and language are cognitively separate or that music is a byproduct of language, theorists at Rice University’s Shepherd School of Music and the University of Maryland, College Park (UMCP) advocate that music underlies the ability to acquire language.

“Spoken language is a special type of music,” said Anthony Brandt, co-author of a theory paper published online this month in the journal Frontiers in Cognitive Auditory Neuroscience. “Language is typically viewed as fundamental to human intelligence, and music is often treated as being dependent on or derived from language. But from a developmental perspective, we argue that music comes first and language arises from music.”

– See more at:

How Brains See Music as Language
by Adrienne LaFrance, The Atlantic

What researchers found: The brains of jazz musicians who are engaged with other musicians in spontaneous improvisation show robust activation in the same brain areas traditionally associated with spoken language and syntax. In other words, improvisational jazz conversations “take root in the brain as a language,” Limb said.

“It makes perfect sense,” said Ken Schaphorst, chair of the Jazz Studies Department at the New England Conservatory in Boston. “I improvise with words all the time—like I am right now—and jazz improvisation is really identical in terms of the way it feels. Though it’s difficult to get to the point where you’re comfortable enough with music as a language where you can speak freely.”

Along with the limitations of musical ability, there’s another key difference between jazz conversation and spoken conversation that emerged in Limb’s experiment. During a spoken conversation, the brain is busy processing the structure and syntax of language, as well the semantics or meaning of the words. But Limb and his colleagues found that brain areas linked to meaning shut down during improvisational jazz interactions. In other words, this kind of music is syntactic but it’s not semantic.

“Music communication, we know it means something to the listener, but that meaning can’t really be described,” Limb said. “It doesn’t have propositional elements or specificity of meaning in the same way a word does. So a famous bit of music—Beethoven’s dun dun dun duuuun—we might hear that and think it means something but nobody could agree what it means.”


M. John Harrison On Umwelts

“The material universe, it would appear, has little absolute substance. It hardly exists. It is a rag of matter, a wisp of gas, a memory of some former state. Each sentient species perceives the thin evidence of this state in a different way, generating out of this perception its physical and metaphysical Umwelt: its little bubble or envelope of ‘reality.’ These perceptual systems are hermetic and admit of no alternative . They are the product of a particular set of sense organs, evolutionary beginnings, and planetary origins. If the cat were to define the world, he would exclude the world of the housefly in his mouth. Each species has its fiction, and that fiction is to all intents and purposes real; and the actual thin substance of the universe becomes more and more debatable, oneiric, hard to achieve, like the white figures that will not focus at the edge of vision. . . .”

by M. John Harrison
Kindle Locations 4729-4735

Scientific Races and Genetic Diversity

For those who want to argue human races are a scientific category, they have to use scientific standards to prove their case. That is precisely the problem. The only way to argue for scientific human races is by defining them differently than for other species, but there is no scientific justification for defining them differently.

One of the factors that makes the human species unique from other similar species is that we lack much genetic diversity. We are a bottleneck species. Twice in human evolution the entire species originated from a single common ancestor. On top of that, human populations have never been isolated for long enough periods to form separate lines of evolution. Humans all around the world have moved around and mixed together almost ceaselessly. Even island people are known to have traveled great distances.

There simply isn’t enough genetic diversity to form separate human races.

Why Your Race Isn’t Genetic
by Michael White
from Pacific Standard magazine

“Templeton examined two genetic definitions of race that are commonly applied by biologists to vertebrate species. In both cases, races clearly exist in chimpanzees, our nearest relatives, but not in humans.

“One natural definition of race is a group whose members are genetically much more similar to each other than they are to other groups. Putting a number on what counts as “much more” is a somewhat arbitrary exercise, but Templeton found that the genetic differentiation between populations of chimpanzees is over seven times greater than the genetic differentiation between broad geographical populations of humans. Furthermore, the level of genetic differentiation between human populations falls well below the threshold that biologists typically use to define races in non-human species.

“Races could also be defined by genetic branches on the family tree. For most of us, this is the most intuitive definition of race. It’s one that, at first glance, is consistent with recent human evolution: After originating in Africa, part of our species branched out first into Asia and Europe, and then to the rest of the world. We should thus expect different geographical populations to be distinct genetic limbs on our species’ recent evolutionary tree.

“But as it turns out, our species’ family history is not so arboreal. Geneticists have methods for measuring the “treeness” of genetic relationships between populations. Templeton found that the genetic relationships between human populations don’t have a very tree-like structure, while chimpanzee populations do. Rather than a family tree with distinct racial branches, humans have a family trellis that lacks clear genetic boundaries between different groups.

“These findings reflect our unusual recent evolutionary history. Unlike the distinct populations of chimps, humans continued to exchange both goods and genes with each other even as they rapidly settled an enormous geographical range. Those ongoing contacts, plus the fact that we were a small, genetically homogeneous species to begin with, has resulted in relatively close genetic relationships, despite our worldwide presence. The DNA differences between humans increase with geographical distance, but boundaries between populations are, as geneticists Kenneth Weiss and Jeffrey Long put it, “multilayered, porous, ephemeral, and difficult to identify.” Pure, geographically separated ancestral populations are an abstraction: “There is no reason to think that there ever were isolated, homogeneous parental populations at any time in our human past.””

Hominids To Humans

Neanderthals offer a mirror to our humanity in a way not even chimpanzees or bonobos can do. Also, being so distant in time, they are ripe for projection, thus uncovering our beliefs about what it means to be human and to not be human.

Neanderthals represent an alternative pathway of hominid development. The early evolution of both species demonstrates many similarities, and no one knows why they respectively evolved the way they did, although there is always endless speculation.

This makes for interesting reading as we learn more about neanderthals. New discoveries always elicit media attention and public discussion. People are quick to interpret the new data and pass judgment upon it.

This has become particularly interesting with the analysis of human and neanderthal genetics.  I’m not sure about other populations, but Europeans have something like around 4% neanderthal genetics. So, neanderthals didn’t die out. They simply merged with homo sapiens (like some other hominids in other regions of the world with similar fates interbreeding with homo sapiens).

The only pure breed humans left on the planet live in small isolated populations in certain regions of Africa. People of European descent aren’t exactly or entirely homo sapiens. We are hybrids, although technically still categorized as homo sapiens.

The first thing I read years ago that really caught my attention was the fact that neanderthals were still living in Europe when early agricultural societies had been developing there. This means that, when origins of modern European culture and religion was first forming, neanderthals were living in the same general region as humans. Considering the genetic mixing, the nearness at times was quite close.

Neanderthals were even living in the Levant when homo sapiens were leaving Africa… which is supposedly how neanderthal genetics ended up being spread throughout human populations all over the world. But this goes beyond genetics. For around 60 thousand years, the two species co-existed in the Levant. They lived the same lifestyle and used the same stone technology. Later neanderthals in Europe even adopted some of the new innovations by homo sapiens. Also, both species had the potential capacity for speech (by way of similar brain and physiological structures), although no one knows if either species had yet developed speech as we know it.

The earliest homo sapiens looked and acted like us in many ways, and yet their lifestyle wasn’t all that different from neanderthals. Social and technological development remained mostly unchanging across the species for a long period of time. There was nothing particularly special about homo sapiens during this early period. At some point, however, homo sapiens began to diverge, but no one knows exactly how or why this divergence happened. Homo sapiens kept developing new technologies and lifestyles while neanderthals went extinct as a separate species.

Some claim it was climate changes that made life too difficult for neanderthals. But that doesn’t explain why neanderthals were able to co-exist in the same regions as homo sapiens when these changes occurred. And it doesn’t explain why neanderthals didn’t just migrate northward.

More interestingly, why did the hybrids of the two species have the best survival rates outside of Africa. Apparently, homo sapiens without neanderthal genetics were unable to survive outside of Africa beyond that early period. Is that true? If so, what survival value did neanderthal genetics give homo sapiens and can that explain the sudden social transformation? If not, was it a mere accident that some homo sapiens and some neanderthals had children together and that those children had descendants that spread to every region and continent?

All of this fascinates me because it is a revolutionary way of thinking about humanity. It challenges many deep-seated beliefs. I’ve noticed that even high quality scholarly books on human evolution often ignore the evidence about interbreeding. It will take a while for people to come to terms with this challenging data.

Increasing Human Evolution

Increasing Human Evolution

Posted on Dec 1st, 2008 by Marmalade : Gaia Child Marmalade
I noticed this blog from the Futurismic site.  I always thought that modern life might slow down evolution, but I can understand the opposite argument.  Its interesting to think that major evolutionary changes can occur even over just a few thousand years.

Humans are evolving faster than ever

Paul Raven @ 11-12-2007Evolution fairground sign Thanks to the magic of the wire services, this story is all over the web like a rash – you can read the abstract of the paper that’s caused the hoo-haa on the blog of John Hawks, one its authors.

But the nutshell quote is this one:

“The massive growth of human populations has led to far more genetic mutations, and every mutation that is advantageous to people has a chance of being selected and driven toward fixation. We are more different genetically from people living 5,000 years ago than they were different from Neanderthals.”

As an early commenter points out on the inevitable MetaFilter thread, faster evolution doesn’t mean we’re improving as a species, because evolution selects for ‘reproductive fitness’ rather than any quality that we might describe as being ‘better’ from a rational point of view.

But it’s an interesting story nonetheless; I’d always thought evolution was a glacially slow process. I guess we’ll have to wait and see what the implications are … not to mention the spin that the ‘Young Earth’ folk will try to put on it. [Image by KevinDooley]

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Buddhacious Video about Co-evolution

Posted on Nov 29th, 2008 by Marmalade : Gaia Explorer Marmalade

I sometimes watch the videos that  buddhacious posts on YouTube.  He has actually stopped being active here on Gaia, but is very active with making videos.  I noticed one of his new videos where he doesn’t go into as much detail as some of his videos, but the subject is interesting.

Biosphere and Geosphere co-evolve

In the notes section he linked to this article.

Earth’s ‘mineral kingdom’ evolved hand in hand with life

I’m not surprised by the discovery that minerals have co-evolved with life on earth.  It would be strange if the evolution of life was somehow separate from the very enviornment it evolved in.

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starlight : StarLight Dancing

about 3 hours later

starlight said

intelligent AND easy on the eyes…except when he takes his shirt off!  LOL…

this is the kind of stuff i want to talk about…i find it exhilarating…my mind is excited about all the things there are in real life to learn…all the things that are currently being looked into on consciousness evolving…the new cosmic story…my brain is on fire to learn all i can…thnx for bringing this to my attention…i am going to check the article out…always, *

Marmalade : Gaia Child

about 6 hours later

Marmalade said

Ah, he’s got the smarts and the looks.

I like the way he thinks, but he is a very serious guy.  He has made a whole bunch of videos and as far as I can tell they’re all about deep philosophical ideas.

I’m with you in your suffering from excited mind syndrome.  My problem is there is too many directions for my curiosity to go.  I need to learn focus.

Religion and Science: Middle Ground

I recently wrote (here) about Man vs. GodKaren Armstrong and Richard Dawkinseach wrote an essay, but it seemed to me that Armstrong was closer to understanding the larger context that would allow a middle view.  Dawkins is one of the New Atheists and these extreme atheists can seem as literal in their thinking as some religious types.  These New Atheists and Christian Fundamentalists agree on the literalism of religion. The former believes it’s literally false and the latter believes it’s literally true.  Armstrong, on the other hand, is arguing that literalism isn’t a helpful mindset to understand religion.

I came across something on (here).  The comments below the article are mostly the typical hardcore atheist knee-jerk misunderstandings (for the atheists that pride themselves on being intellectuals some of them can be pathetically ignorant).  The article is Darwinists for Jesus by Yudhijit Bhattacharjee (The New York Times).  The author is writing about Michael Dowd (who wrote the book Thank God for Evolution).  Dowd’s view seems akin to that of Armstrong which is interesting as Dowd said that he personally knew Dawkins (Dawkins allowed a letter he wrote to his daughter to be republished in Dowd’s book, but Dawkins wouldn’t publicly endorse the book because of his public role as a hostile atheist).  Like Robert M. Price, Dowd started off as a biblical literalist and once he started questioning (instead of turning to atheism) he turned to agnosticism (or weak atheism if you prefer).  A commenter at linked to a video of Dowd being interviewed on the Infidel Guy Show. 

I haven’t read Dowd’s book, but this interview gave me a basic understanding of his view.  Dowd talked about the universe as a nested reality with ultimate explanations being unknowable.  He differentiated between private and public revelations which he connected with religion as night language and science as day language.  We do things in our dreams that would seem bizarre if it happened while awake and yet these night events are completely normal within the context of dreaming.  He spoke of myths in the Campbellian sense of not lies but deeper truths, archetypal realities.  This is what Armstrong writes about.  The silly part of this debate about creationism vs. Darwinism is that the earliest Christians themselves didn’t tend to take Old Testament stories literally.  The interviewer was an atheist, but semed to have some understanding of this unnecessary division as he said that he supported the view of Kenneth Miller.

A famous Christian who tried to find a middle ground between the two was Pierre Teilhard de Chardin.  Dowd briefly mentions Teilhard de Chardin in he interview which made me happy because this opens a connection to Integral Movement theorists such as Ken Wilber.  Open-minded Christian intellectuals like Dowd are serving a role parallel to that of the Integral theorists.  Many Integral theorists are focused on complex analysis and of application to society in general, but Dowd is more narrowly focused.  Dowd is mainly writing to a specific sector of Christians.  At present, he said that he has spoken mostly to Unitarian Universalists, but he wants to focus more on Evangelicals who lean towards Progressive Christianity.

He referenced diffusion theoryin explaining his sense of purpose.  He realizes that he isn’t going to reach the extreme Christian fundamentalists, but he recognizes that there are millions of Christians who are willing to question and who accept scientific theories.  Even though these liberal Christians may seem like a minority, Dowd points out the media focuses on the extremes and yet change is most likely to happen in the middle.  Ideas introduced into Progressive Evangelical churches will filter down into the Evangelical mainstream.  The present generation of fundamentalists won’t change, but Thomas Kuhn points out (in The Structure of Scentific Revolutions) that ideas change (paradigm shift) when new generations come to power.

As an example, demographics show that the new generation is less overtly religious and more liberal, and also the new generation has a changing relationship to religion.  Religious and social attitudes are changing immensely and this change will become very clear in the next few decades.

Secular or ‘unaffiliated’? Findings escalate debate

The 2006 Baylor religion in the USA survey delves into the beliefs of the 10.8% of respondents who claim no religious preference or identification:

Belief in God

• Believe in higher power or cosmic force: 44.5%

• Don’t believe in anything beyond the physical world: 37.1%

• Believe in God with no doubts: 11.6%

• Believe in God with some doubts: 4.8%

• Sometimes believe in God: 2.1%

Source: Baylor survey

American Nones: The Profile of the No Religion Population

  • The 1990s was the decade when the “secular boom” occurred – each year 1.3 million more adult Americans joined the ranks of the Nones. Since 2001 the annual increase has halved to 660,000 a year. (Fig.3.1)
  • Whereas Nones are presently 15% of the total adult U.S. population, 22% of Americans aged 18-29 years self-identify as Nones. (Fig.1.2)
  • In terms of Belonging (self-identification) 1 in 6 Americans is presently of No Religion, while in terms of Belief and Behavior the ratio is higher around 1 in 4. (Fig. 1.17)
  • Regarding belief in the divine, most Nones are neither atheists nor theists but rather agnostics and deists (59%) and perhaps best described as skeptics. (Fig.1.17)
  • The most significant difference between the religious and non-religious populations is a gender gap. (Fig. 1.17)
    • Whereas 19% of American men are Nones only 12% of American women are Nones. (Fig. 2.1)
    • The gender ratio among Nones is 60 males for every 40 females. (Fig.1.1)
    • Women are less likely to switch out of religion than men.
    • Women are also less likely to stay non-religious when they are born and raised in a non-religious family.
  • Most Nones are 1st generation – only 32% of “current” Nones report they were None at age 12. (Fig.1.10)
  • 24% of current Nones (and 35% of 1st generation or “new” Nones) are former Catholics. (Fig. 1.10)
  • Geography remains a factor – more than 1 in 5 people in certain regions (the West, New England) are Nones.
  • Class is not a distinguishing characteristic: Nones are not different from the generalpopulation by education or income. (Figs 1.6 & 1.7)
  • Race is a declining factor in differentiating Nones. Latinos have tripled their proportion among Nones from 1990-2008 from 4% to 12%. (Fig.1.4)
  • The ethnic/racial profile of Nones shows Asians, Irish and Jews are the most secularized ethnic origin groups. One-third of the Nones claim Irish ancestry. (Figs 1.4 & 1.5)
  • Nones are much more likely to believe in human evolution (61%) than the general American public (38%). (Fig. 1.15)
  • Politically, 21% of the nation’s independents are Nones, as are 16% of Democrats and 8% of Republicans. In 1990, 12% of independents were Nones, as were 6% of Democrats and 6% of Republicans. (Fig. 2.1)
  • Young adults aren’t sticking with church

    Seventy percent of Protestants age 18 to 30 drop out of church before age 23 and give multiple reasons for their departure.

    Why they leave

    • Wanted a break from church: 27%

    • Found church members judgmental or hypocritical: 26%

    • Moved to college: 25%

    • Tied up with work: 23%

    • Moved too far away from home church: 22%

    • Too busy: 22%

    • Felt disconnected to people at church: 20%

    • Disagreed with church’s stance on political/social issues: 18%

    • Spent more time with friends outside church: 17%

    • Only went before to please others: 17%

    Reasons cited by the 30% who kept attending church:

    • It’s vital to my relationship with God: 65%

    • It helps guide my decision in everyday life: 58%

    • It helps me become a better person: 50%

    • I am following a family member’s example: 43%

    • Church activities were a big part of my life: 35%

    • It helps in getting through a difficult time: 30%

    • I fear living without spiritual guidance: 24%

    Source: LifeWay Research survey of 1,023 Protestants, conducted April and May 2007. Margin of error is plus or minus 3 percentage points

    In Evangelicals Debate the Meaning of ‘Evangelical’

    Meet the next generation of Christian leaders

    Jonathan Merritt: A New Generation of Religion and Politics (PBS interview)

    Emphasis Shifts for New Breed of Evangelicals

    Evangelicals at a Crossroads As Falwell’s Generation Fades

    In evangelical politics, a generation gap

    American Relgious Identification Survey (ARIS 2008)

    Most religious groups in USA have lost ground, survey finds

    Generation Y embraces choice, redefines religion

     Shifting religious identities

    Trends in Attitudes Toward Religion and Social Issues: 1987-2007

    Science in America: Religious Belief and Public Attitudes

    The U.S. Religious Landscape Survey Reveals a Fluid and Diverse Pattern of Faith

    Many Americans Say Other Faiths Can Lead to Eternal Life

    Religion in America: Non-Dogmatic, Diverse and Politically Relevant

    Public Support Falls for Religion’s Role in Politics

    Despite Pastors’ Protest, Most Americans Are Wary of Church Involvement in Partisan Politics

    More Americans Question Religion’s Role in Politics

    How the Public Resolves Conflicts Between Faith and Science

    An Evolving Debate about Evolution

    Religious Differences on the Question of Evolution