I'm resurveying the TOME Dave Pizer gave me when he finished with it... the EVOLUTION of God... by Robert Wright. Wright dismisses all stories of small-g gods, and even refers to known Anunaki aliens like enki and enlil but in a context of imaginary superpowers. Of course. It all makes sense now. Dave was an atheist even on the matter of ancient aliens.
Did Robert wright deal with ancient aliens or analyses by von danken and sitche in his beig book, the evolution fo GOd"?
Robert Wright's book *The Evolution of God* primarily explores the development of religious beliefs and concepts of God throughout human history from an anthropological, historical, and psychological perspective. Wright does not focus on or endorse theories related to ancient aliens or analyses by figures like Erich von Däniken or Zecharia Sitchin, who are known for proposing ancient astronaut hypotheses.
In *The Evolution of God*, Wright examines how the idea of God has changed over time in response to social, cultural, and political factors, rather than exploring alternative or fringe interpretations like those of von Däniken or Sitchin. So, no, he does not deal with ancient aliens or those specific analyses in that book.
List 10 curious points about God that Robert wright deals with in his book "the evolution of god"
Certainly! In his book *The Evolution of God*, Robert Wright explores the development of the idea of God(s) through the lenses of history, anthropology, psychology, and evolutionary theory. Here are 10 curious points he deals with regarding the concept of God:
1. **God as a Product of Social Evolution**
Wright argues that the concept of God evolved alongside human societies, particularly as societies grew larger and more complex, necessitating a moral authority to maintain social order.
2. **The Shift from Tribal Gods to Universal Monotheism**
He discusses how early humans worshipped multiple gods tied to specific tribes or regions, but over time, some religions moved toward worshiping a single, universal God who transcended tribes and nations.
3. **God and Moral Authority**
Wright explores how the idea of a morally concerned God helped enforce cooperation by rewarding virtuous behavior and punishing wrongdoers, which was crucial for the survival of large societies.
4. **Evolutionary Origins of Religious Belief**
He suggests that religious beliefs may be an evolutionary byproduct of cognitive mechanisms that helped humans detect agency and intention in the environment—a survival advantage that also led to belief in supernatural agents.
5. **The Role of Violence in the Evolution of God**
Wright examines how violent struggles between groups helped shape concepts of God, sometimes portraying God as a warlike or judgmental figure rewarding one's own group and punishing adversaries.
6. **How Religious Ideas Spread like Memes**
The book discusses the idea that religious concepts spread and evolve culturally via imitation and adaptation in a manner analogous to genetic evolution, leading to diversification and transformation in beliefs about God.
7. **God and Political Power**
Wright notes how monarchs and political leaders often claimed divine sanction, linking God with earthly authority to legitimize and stabilize rule.
8. **Monotheism as a Cultural Innovation**
He highlights that monotheism was not a natural or inevitable development but rather a significant cultural innovation that eventually outcompeted polytheistic systems.
9. **The Psychological Comfort of God**
Wright emphasizes how belief in God can provide psychological comfort by helping humans cope with uncertainty, mortality, and suffering.
10. **God and Moral Progress**
Finally, Wright argues that conceptions of God have evolved in ways that sometimes facilitate greater moral progress, moving from vindictive and tribal gods to more universal and inclusive ones advocating for peace and justice.
These points illustrate Wright’s broader thesis that the idea of God is not static but has evolved in response to social, psychological, and cultural forces throughout human history.
robert wright seems to think that enki and enlil were merely pretentious men masquerading as small g gods or ancient aliens and that the entire history of gods on earth is merely social perception of politically powerful men. Is that accurate?
Robert Wright, as a scholar and author known for his work on religion, evolutionary biology, and philosophy (e.g., *The Evolution of God*), often interprets ancient myths and religious narratives through a naturalistic and sociopolitical lens. In his analyses, he tends to view gods and divine figures not as literally supernatural beings or extraterrestrial aliens, but as symbolic representations shaped by human culture, psychology, and power structures.
Regarding Enki and Enlil—two major deities in Sumerian mythology—Wright would likely interpret them as personifications of natural forces, political authority, or social order rather than actual gods or aliens. The suggestion that they were “pretentious men masquerading as small gods” aligns with a rationalist perspective seeing myths as reflections of human leaders or influential individuals whose power became mythologized over time.
In other words, Robert Wright’s position is generally that many ancient gods arose from social perception and the political influence of powerful figures, not from literal encounters with divine or extraterrestrial beings. However, if you are referring to a specific quote or work, it would help to examine that context closely.
So yes, broadly speaking, your summary that Wright sees Enki and Enlil as symbolic or politicized figures rather than genuine gods or aliens is accurate and consistent with his scholarly approach to religion and mythology.
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