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While multiple studies have applied cultural evolutionary perspectives to the study of religion, few studies have examined the cultural evolutionary dynamics of a more secretive but equally ubiquitous form of supernatural belief: magic. We conducted two studies, an American nationally representative survey and a comparative phylogenetic analysis of religious traditions, to test three hypothesized cultural evolutionary drivers for beliefs in magic. We find the greatest support for the hypothesis that magic is employed when it provides its users benefits that are distinct from those provided by either science or religion, some support for secularization (broadly conceived) trends applying to magic, and no evidence that innate and unavoidable features of human cognition are primary drivers of the cultural evolution of magical beliefs. We conclude by suggesting specific hypothesized benefits for magic that may account for the evolution of humanity's facultative (i.e., context‐dependent) use of magical beliefs. [ABSTRACT FROM AUTHOR]

The classifications of primates, in general, and platyrrhine primates, in particular, have been greatly revised subsequent to the rationale for taxonomic decisions shifting from one rooted in the biological species concept to one rooted solely in phylogenetic affiliations. Given the phylogenetic justification provided for revised taxonomies, the scientific validity of taxonomic distinctions can be rightly judged by the robusticity of the phylogenetic results supporting them. In this study, we empirically investigated taxonomic-sampling effects on a cladogram previously inferred from craniodental data for the woolly monkeys (Lagothrix). We conducted the study primarily through much greater sampling of species-level taxa (OTUs) after improving some character codings and under a variety of outgroup choices. The results indicate that alternative selections of species subsets from within genera produce various tree topologies. These results stand even after adjusting the character set and considering the potential role of interobserver disagreement. We conclude that specific taxon combinations, in this case, generic or species pairings, of the primary study group has a biasing effect in parsimony analysis, and that the cladistic rationale for resurrecting the Oreonax generic distinction for the yellow-tailed woolly monkey (Lagothrix flavicauda) is based on an artifact of idiosyncratic sampling within the study group below the genus level. Some recommendations to minimize the problem, which is prevalent in all cladistic analyses, are proposed. KEY WORDS cladistics; taxonomy; taxon combinations; PAUP; parsimony; tree inference; New World monkeys; ateline systematics

Two theories currently share prominence as explanations for the near universality of organized religion. Theory 1, the costly signalling hypothesis and its extensions have not to date generated predictions about the central question of why religion is religious; that is, why does religion invoke the gods? Theory 2, supernatural punishment, predicts that religion would be religious, but it requires group selection to stabilize its proposed evolutionary dynamics. We should not immediately dismiss group selection hypotheses, but given its rarity in the rest of nature, asserting group selection in humans requires extraordinary evidentiary support that at present is not enjoyed by the supernatural punishment hypothesis. Researchers studying the evolution of religion should consider more fully alternatives to these two currently popular hypotheses. Alternatives include the hypothesis that standardization of religious rituals and beliefs for signalling social group membership but potentially without group selection, that religion might function primarily for emergence of mutualism rather than prosocial altruism, and that group selection might apply to religious systems only during punctuated bursts of denominational diversification and death. [ABSTRACT FROM AUTHOR]

Episodes of demonic or spirit possession, where individuals perceive their bodies and minds as being controlled by supernatural entities, have been the subject of extensive research across various disciplines. Despite this, the extent to which existing scientific explanations can account for these phenomena is still uncertain, especially in terms of the aspects that remain unexplained. This official review aims to clarify the current scientific understanding of the origins, mechanisms, and causes of these seemingly extraordinary experiences. Our analysis includes 52 documented cases of possession, reviewed from literature published between 1890 and 2023 and incorporating insights from psychology, medicine, anthropology, and theology. We examine common symptom patterns, delve into the research conducted, and evaluate how many cases are still unexplained within the existing behavioral science framework. Quantitative models indicate a 0.01923 probability of a possession case being scientifically unexplained. The likelihood of discovering new, truly unexplained cases of demonic possession in the future is estimated at 0.0031, with a 0.0023 probability of encountering five such cases in a single year. Moreover, we assess the medical and psychological interventions employed in these cases and propose practical guidelines for the safe use of exorcisms and specific pharmacological treatments. This study advocates for the integration of therapeutic interventions, combined with the expertise of anthropologists for culturally sensitive actions and Catholic Church priests for spiritual guidance, including exorcisms where appropriate as determined by ecclesiastical authorities. Our conclusion suggests that integrative approaches provide the most comprehensive clinical support in such cases and underscore how possession episodes challenge our scientific understanding of consciousness and its boundaries. [ABSTRACT FROM AUTHOR]