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Wilkins and Griffiths (2013) hold that the epistemic premise cansometimes be resisted: evolutionary processes do track truth, forinstance, in the case of commonsense beliefs and, by extension,scientific beliefs. However, they hold that this move does not workfor religious and moral beliefs, because such beliefs are assumed notto be the result of truth-tracking cognitive processes. Some authors(e.g., McCauley 2011) indeed think there is a large difference betweenthe cognitive processes involved in science and in religion, but moreempirical work has to be done on this front.
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This final section will look at two examples of work in science andreligion that have received attention in the recent literature, andthat probably will be important in the coming years: evolutionaryethics and implications of the cognitive science of religion. Otherareas of increasing interest include the theistic multiverse,consciousness, artificial intelligence, and transhumanism.