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" A woman was standing at a bus stop, wildly flailing her umbrella. A curious onlooker approached and asked, “Why do you keep waving your umbrella about?” The woman replied with some annoyance that such an idiotic question should be asked of her: “Why, to keep the pink elephants away, of course.” “But, my dear lady,” the onlooker protested, “there are no pink elephants around.” The woman, exasperated, retorted, “Precisely, because I keep them away.” The Pink Elephant Fallacy is an example of the simplest of all failures of critical thought, circular reasoning. "
― Scott Atran , Talking to the Enemy: Faith, Brotherhood, and the (Un)Making of Terrorists
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" One such evolutionary system, or ridge, encompasses panhuman emotional faculties, or affective “programs.” These include the basic, or primary, emotions that Darwin first identified: surprise, fear, anger, joy, sadness, disgust, and perhaps contempt. Certain reactions characteristic of the neurophysiology of surprise and fear are already evident in reptiles, and the other primary emotions are at least apparent in monkeys and apes. "
― Scott Atran , In Gods We Trust: The Evolutionary Landscape of Religion
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" Then there are the secondary, mostly “social” emotions, such as anxiety, grief, guilt, pride, vengeance, and love. These may be unique to humans—hence, at the lower level in our evolutionary mountain landscape—and somewhat more liable to cultural manipulation and variation than the primary, “Darwinian” emotions. Thus, only humans seek revenge or redemption across lifetimes and generations, whatever the cost, although the nature of the deeds that trigger insult or remorse may vary considerably across societies, and the means to counter them may range even wider. Another "
― Scott Atran , In Gods We Trust: The Evolutionary Landscape of Religion
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" In the course of life, all such systems (i.e., the different evolutionary ridges) are somewhat functionally interdependent, as are components within each system (i.e., the different programs, schema, modules). Nevertheless, each system and system component has a somewhat distinct evolutionary history and time line. There is no single origin of religion, nor any necessary and sufficient set of functions that religion serves. Rather, there is a family of evolutionary-compatible functions that all societies more or less realize but that no one society need realize in full. Religions "
― Scott Atran , In Gods We Trust: The Evolutionary Landscape of Religion