DOCSLIB.ORG

Published by Science Journal Publication the Neurophysiology Of

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Published by Science Journal Publication the Neurophysiology Of Science Journal of Psychology Published By ISSN:2276-6278 Science Journal Publication http://www.sjpub.org/sjpsych.html International Open Access Publisher © Author(s) 2013. CC Attribution 3.0 License. Research Article Volume 2013, Article ID sjpsych-230, 5 Pages, 2013. doi: 10.7237/sjpsych/230 The Neurophysiology of Religious Conversion Experiences A Biological Psychology Research Paper Author: Tessa Meyer, B.Sc. E-mail: [email protected] Accepted 26 November, 2013 Abstract - This paper explores various scientific studies and lower brain (ie. brainstem, midbrain, diencephalon, etc.) is neurophysiological evidence that describe and authenticate the two relatively uncontroversial; debate amongst researches tends main forms of religious conversion: progressive andinstantaneous. to arise over the precise localization of, and correct Progressive conversion experiences are thought to occur via the neurophysiological explanations for behaviors derived from Stage Model and are explained by the emotional-cognitive processing more complex cognitive processing in the cerebral cortex theory, while instantaneous conversion experiences have been found (Jeeves and Brown 2009). As one could expect, certain to result from seizure-like temporal lobe activity, leading to the behaviors have birthed a larger amount of debate than others. localization of the ‘God Spot’ in the human brain. The potential for Not surprisingly, due to their inherent susceptibility to religious conversion (and general religiosity) is dependent on both environmental and genetic factors including ‘Attachment Theory’- scientific criticism by nature, behaviors associated with based learning and inheritance of the VMAT2 (‘God’) gene, religious experiences, such as prayer, mediation, and religious respectively.A Christian worldview was applied to the analysis of the conversion, fall easily into this category. Despite the information presented in this paper to achieve the following inevitable element of skepticism tied to religious experiences, conclusive rational: religious conversion experiences are regulated this paper attempts explain and subsequently validate the by neurological mechanisms that exist and operate as a result of specific behavior of religious conversion, by examining both genetic and environmental factors which are ultimately controlled the internal and external signs or ‘symptoms’ of such by God the Creator. transformations, investigating the neurophysiological events thought to govern such experiences, and proposing a unique Keywords: Amygdala, Attachment Theory, Brain Localization, Brain Mapping, Cerebral Cortex, Cultural Hitchhiking, Dopamine, theory, guided by a Christian worldview, that applies a Emotional-Cognitive Processing Theory, Epilepsy, Functional theological foundation to the genetic and environmental Magnetic Resonance Imaging (fMRI), God Gene Hypothesis, Neural factors considered to influence the event of this neurological Plasticity, Neurophysiology, Neuropsychology, Nucleus Accumbens, phenomenon. Prefrontal Cortex, Religious Conversion, Stage Model, Temporal Lobe, VMAT2 ('God') Gene Religious Conversion: A Brief Overview of Concept and Types Introduction: The Basis of Neuropsychology Before rushing too far into things, it is important to clearly As one of the most rapidly evolving systematic enterprises define what is meant by the term ‘conversion’ as it pertains worldwide, for centuries, science has existed as the empirical to religion. Perhaps the best explanation is given by William cause of social and cultural progression, contributing largely James in his published collection of Lectures delivered at to advancements made in economics and technology. Edinburgh University, entitled, The Varieties of Religious Ex- Ironically, such progression, although edifying in nature, has perience – a Study in Human Nature (1902): To be converted, revealed that scientific knowledge gained is, and likely to to be regenerated to receive grace, to experience religion, to always remain, seemingly proportional to that which remains gain an assurance, are so many phrases which denote that unknown. As such, numerous fields of science have been process, gradual or sudden, by which a self hithero divided, developed and will continue to evolve in order to permit the and consciously wrong, inferior and unhappy, becomes uni- continuous, comprehensive exploration of perpetual fied and consciously right, superior and happy, inconse- knowledge that has yet to be learned. In their book, entitled, quence of its firmer hold upon religious realities. (James Neuroscience Psychology and Religion (2009), authors 1902, as cited in Leone 2004) Malcolm Jeeves and Warren S. Brown articulate one such field of science, referred to as neuropsychology, which focusses its By these words, religious conversion appears to be both studies on the neurological basis of human thoughts and restorative and fulfilling, possessing the ability to breathe behaviors. A central objective of neuropsychology is ‘brain new life and energy into those who experience it by lifting mapping’ or ‘brain localization,’ whereby, with the use of them out of personal distress and turmoil into a state of functional magnetic resonance imaging (fMRI) techniques, the desired well-being. Amidst a multitude of possible questions anatomical origin of a specific function within the brain can that could arise from a seemingly simple-to-describe event, be determined, subsequently allowing for the the main questions that demand and require the most atten- neurophysiology of certain behaviors to be inferred (Jeeves tionare as follows: What does theactual transformation proc- and Brown 2009). Although functional localization in the ess itself and subsequent new state of being look and feel like How to Cite this Article: Tessa Meyer, "The Neurophysiology of Religious Conversion Experiences", Science Journal of Psychology, Volume 2013, Article ID sjpsych-230, 5 Pages, 2013. doi: 10.7237/sjpsych/230 Science Journal of Medicine and Clinical Trials (ISSN: 2276-7487) Page 2 for those who claim to have experienced a religious conver- caused people to develop a greater appreciation for nature sion? And more importantly, what sort of evidence exists that and small gestures made by others, as well as caused them to could possibly validate such a radical claim? To allow for develop a deeper sense of compassion and empathy toward thorough investigation of these questions and consequential both human and non-human life (Thagard 2005). In essence, attainment of conclusive answers, the general concept of the process of religious conversion has proven to enhance religious conversion must be broken down into its two main the ability or tendency of an individual to perceive and ap- ‘types,’ previously introduced by William James preciate moral value, thereby prompting them to embody (1902):“gradual” [and] “sudden.” similar values that aid them in achieving emotional and spir- itual fulfillment. The Progressive (“Gradual”) Experience Module 1.2 – Neurological Evidence: The Emotional-cog- Module 1.1 – Method and Indications of Progressive nitive Processing Theory Conversion: The Stage Model Since religious conversions have been predominantly vali- Without intending to dismiss or undermine the possibility of dated by inner feelings or emotions and subsequent actions a sudden, instantaneous religious conversion, it is worth- dictated by those feelings, it is only necessary to assume that while to note that according to Lewis Rambo, author of Un- the brain, which exerts centralized control over all bodily derstanding Religious Conversions, a religious functioning and processing, is largely involved in such expe- conversionmost often occurs as aprocess,which, like most riences. The similarity and consistency amongst those ac- other psychophysiological transformational processes, pos- counts rendered by individuals who have undergone sesses and displays a characteristic mode of progression that religious conversion suggests that a constant neurological can be broken down into and mapped by the developmental mechanism might be responsible for causing the feelings of phases (aka. ‘stages’) of the Stage Model: Context, Crises, freedom and revival. According to Paul Thagard, author of Quest, and Encounter(1993). Although the order of the stag- numerous articles pertaining to the neuropsychology of reli- es is neither invariant nor universal, the stages are often gion, the process of religious conversion is a consequence of experienced sequentially (in the order listed above) and it is emotional-cognitive processing in the brain, derived from through these stages that people experience religious con- the normal operation and interaction of specific anatomical versions. Bearing in mind this notion, one can assume that structures including the prefrontal cortex, amygdala, and any form of observable evidence and/or outward sign that nucleus accumbens (2005), which function primarily in cog- suggests an individual is in the process of converting, must nitive processing, emotional processing, and motivational therefore too be progressive rather than finite. In fact, many processing, respectively (Kalat 2009). contemporary theologians believe that genuine conversion transpires over an entire lifetime (Rambo 1993). This belief Although it does not make direct reference to the previously alone denies the possibility that the consequences of reli- described Stage Model of religious conversion, this emotion- gious conversion can ever be immediate
Load more

Recommended publications
  • VMAT2 Gene Molecular Study of 2,000 Peoples in the Religious Behavior and Belief in God of the Citizens of the City of Tabriz In
    www.symbiosisonline.org Symbiosis www.symbiosisonlinepublishing.com Research Article SOJ Genetic Science Open Access VMAT2 Gene Molecular study of 2,000 peoples in the Religious Behavior and Belief in God of the citizens of the city of Tabriz in IRAN Shahin Asadi1*, Zahra Gholizadeh1, Mahsa Jamali2, Ali Nazirzadeh3, Saeedeh Habibi3 1,2Stem Cells Research Center of Oncology and Hematology and Research Center of Human Genetics Tabriz University of Medical Sciences in Iran 1,2Young Researchers Club and the elite Islamic Azad University of Tabriz, Iran 3Young Researchers Club and the elite Islamic Azad University of Ahar, Iran Received: September 30, 2016; Accepted: October 19, 2016; Published: October 29, 2016 *Corresponding author: Shahin Asadi, Stem Cells Research Center of Oncology and Hematology Tabriz University of Medical Sciences in Iran, Young Researchers Club and the elite Islamic Azad University of Tabriz, Iran, Tel: +989379923364; E-mail: [email protected] Abstract Belief in God and worship him, a natural need and man’s inner state that Adam and Eve Angel, has been retained to this day. Decades of communism in the world of religious authority, could this natural need of the human and spiritual surrender. Man is always in crisis situations where social or environmental damage, learning is more evident upon him. And in such situations the natural need of the human and esoteric activity of several genes, is written. But a gene crucial role to play in this need of God and the name of the gene VMAT2 is. And the role of this gene in the human being religious, we have evaluated.
    [Show full text]
  • Scientific Agnosticism
    SCIENTIFIC AGNOSTICISM When flailing about for a meaningful topic for my ever‐looming presentation to the fellowship, I happened upon a review of a book intriguingly titled “When God is Gone, Everything is Holy: The Making of a Religious Naturalist”, in an issue of UU World. After reading the review and a few others, I knew that I had found my topic! So, armed with my newly‐purchased, very accessible, user‐friendly book, and a case full of flag‐type post‐it notes, I set to work. My strategy was to mark a few particularly‐meaningful passages as I read, that I would later easily compile into an overview of the book. Oh, how naïve I was. This is where that flagging strategy led me. Either I’m not selective enough or this guy is really profound. I found so many passages that I wanted to remember when writing an overview of the book, and I wanted to do Dr. Raymo’s message justice. Dr. Raymo’s message struck a chord with me on several levels. We each approached spirituality after being imprinted in the Catholic religious tradition, moving away from traditional beliefs toward more science‐based perspectives. I recognized his name immediately, as the author of an astronomy book that I used as a reference when I taught an after‐school nature journaling class for elementary school students. For me, just a quick glance into the night sky has long instilled a sense of wonder and an appreciation for the fact that my world is vaster than my imagination and that I am a small part of a universe or universes beyond my understanding.
    [Show full text]
  • Toledot Vol.30 No.9.Qxp Layout 1
    18 November 2017 29 Cheshvan 5778 Shabbat ends London 4.58pm Jerusalem 5.17pm Volume 30 No. 9 Toledot Artscroll p.124 | Hertz p.93 | Soncino p.140 Haftarah – Artscroll p.1207 | Hertz p.948 | Soncino p.1189 Shabbat Mevarechim. Rosh Chodesh Kislev is on Sunday In loving memory of Malka bat Peretz “Ya’akov simmered a stew, and Esav came in from the field, and he was exhausted. Esav said to Ya’akov, ‘Pour into me, now, some of that very red stuff for I am exhausted.’ He therefore called him Edom” (Bereishit 25:29-30). 1 Sidrah Summary: Toledot 1st Aliya (Kohen) – Bereishit 25:19-26:5 5th Aliya (Chamishi) – 26:30-27:27 Yitzchak, aged 60, prays for his wife Rivkah to Yitzchak agrees to the peace proposal. Esav have a child. Rivkah conceives twins and is told marries two Hittite women. This pains his parents, prophetically that the two children will herald two as both women worship idols (Rashi). The ageing separate nations. Esav is born first, red and hairy. Yitzchak, almost blind, asks Esav to go and hunt Ya’akov then emerges, holding on to Esav’s heel. some game for him to eat, after which he will As they grow up, Esav becomes a hunter, whereas bless Esav. Rivkah overhears and instructs the Ya’akov dwells in tents of Torah study (see p.3 reluctant Ya’akov to go to Yitzchak disguised as article). Yitzchak loves Esav, whereas Rivkah Esav, with two cooked goats, so as to receive the prefers Ya’akov. One day Ya’akov prepares a red blessings instead of Esav.
    [Show full text]
  • The School of Ammonius, Son of Hermias, on Knowledge of the Divine
    ELIAS TEMPELIS THE SCHOOL OF AMMONIUS, SON OF HERMIAS, ON KNOWLEDGE OF THE DIVINE ΕΚΔΟΣΕΙΣ ΦΙΛΟΛΟΓΙΚΟΥ ΣΥΛΛΟΓΟΥ ΠΑΡΝΑΣΣΟΣ ΑΘΗΝΑΙ 1998 THE SCHOOL OF AMMONIUS, SON OF HERMIAS, ON KNOWLEDGE OF THE DIVINE ELIAS TEMPELIS THE SCHOOL OF AMMONIUS, SON OF HERMIAS, ON KNOWLEDGE OF THE DIVINE ΕΚΔΟΣΕΙΣ ΦΙΛΟΛΟΓΙΚΟΥ ΣΥΛΛΟΓΟΥ ΠΑΡΝΑΣΣΟΣ ΑΘΗΝΑΙ 1998 ISBN 960­85212­5­4 1998 © Ηλίας Τεμπέλης, 'Ογδόη οδός 3,152 36 Π. Πεντέλη ΕΚΔΟΣΕΙΣ ΦΙΛΟΛΟΓΙΚΟΥ ΣΥΛΛΟΓΟΥ ΠΑΡΝΑΣΣΟΣ Πλατεία Αγ. Γεωργίου Καρύτση 8,105 61 'Αθήναι Υπεύθυνος Τυπογραφείου: ΕΥΑΓΓ. ΜΠΟΥΛΟΥΚΟΣ Όδός Μίλωνος 26,117 45 Αθήναι Τηλ.: 93.45.204 - Fax: 93.17.188 To my wife Christina PREFACE This book is a slightly revised version of my Ph.D. thesis, on which I ' began work in 1990 and which I defended at the University of London in 1994. My study undertakes a reconstruction and critical assessment of the theory of the Neoplatonic school of Ammonius, son of Hermias, on the presuppositions of the acquisition of knowledge of the divine and also on the contents and the purpose of this knowledge. The metaphysical position of the human soul between the intelligible and the sensible worlds allows it to know the intelligible world and the divine, in particular, provided that the cognitive reason-principles in the human intellect are activated. The purpose of such knowledge is the as• similation to the divine and is achieved by means of a personal struggle with the help of theoretical and practical philosophy. The school of Am• monius compared its own philosophical attempt at knowledge of the di• vine to previous similar methods.
    [Show full text]
  • Existence & Attributes Of
    The Plumb Line A Teaching Ministry of Fellowship Bible Church Fall Semester 2014 Fellowship Bible Church ◊ Greenville, South Carolina Existence & Attributes of God SYLLABUS OF LESSONS Session Lesson Topic Scripture Page Reading 1 A Arguments for the Non-Existence Romans 1:18-32 of God B C 2 A The Question of Being B C 3 A Arguments for the Existence of God B C 4 A Reason & Revelation B C 2 Existence & Attributes of God 3 Existence & Attributes of God Session 1 – An Atmosphere of Unbelief There was a time when one could begin the study of God – the evidence of His existence and the nature of His attributes – in the midst of almost universal belief in that existence, and near universal agreement as to those attributes. And this atmosphere of theism was not limited to the ‘Christian’ world alone, for the Christian theologian could speak with the Jewish rabbi or the Islamic mullah, and find remarkable agreement as to the doctrine of God. No doubt there would be some trouble in the conversation if a Buddhist or Hindu teacher joined in, but across a large swath of the earth, and among a large portion of the world’s population, there was at least a common starting point: God Exists. But this era of general agreement ended about a century and a half ago, and in many cases Christian theologians and apologists have not yet adjusted. Atheism – both theoretical and practical – are far more prevalent, and in some areas of the world even dominant, than could have been imagined one hundred fifty years ago.
    [Show full text]
  • New Cognitive and Cultural Evolutionary Perspectives on Atheism
    Running head: NEW COGNITIVE AND CULTURAL EVOLUTIONARY PERSPECTIVES ON ATHEISM New Cognitive and Cultural Evolutionary Perspectives on Atheism a, b Thomas J. Coleman III, a Kyle J. Messick, & a Valerie van Mulukom a Coventry University; Brain, Belief, and Behaviour Research Laboratory, and the Centre for Trust, Peace, and Social Relations, UK bSociety & Cognition Unit, University of Bialystok, Bialystok, Poland Corresponding author: Thomas J. Coleman III Email: [email protected] ORCID: orcid.org/0000-0002-3003-5090 Reference: Coleman, T. J. III, Messick, K., & van Mulukom, V. (forthcoming). New Cognitive and Cultural Evolutionary Approaches to Atheism. In The Routledge Handbook of Evolutionary Approaches to Religion. (Ed. J. E. Lane & Y. Lior) Routledge. 2 NEW EVOLUTIONARY PERSPECTIVES ON ATHEISM Table of Contents 1. Introduction ...................................................................................................................................... 3 2. Identifying atheism in the present and the past ............................................................................... 4 3. Reverse engineering atheism .......................................................................................................... 5 4. The phylogeny of atheism ................................................................................................................ 7 5. The ontogeny of (a)theism ............................................................................................................... 9 5.1. The development
    [Show full text]
  • Brain, Consciousness, and God
    Chapter 1 Introduction A little learning is a dang’rous Thing; Drink deep, or taste not the Pierian Spring: There shallow Draughts intoxicate the Brain, And drinking largely sobers us again. —Alexander Pope Ever-expanding research in neuroscience now engages religious topics. As liberally as the popular press (Aaen-Stockdale, 2012; Hagerty, 2009), pro- fessional discussion links brain function to supposed experiences of God Almighty Himself—or Herself? Itself? Godself? The very uncertainty in even knowing how to accurately refer to God—and traditions that forbid nam- ing G-d at all—should give one pause. Still, the complexity of the neuro- logical findings and the subtlety of the philosophical issues open a space for the free run of popular religiosity, esoteric beliefs, impatient curiosity, creative imagination, and marketing opportunities and sales. Thus, whether well-conceived or not, talk of “the God gene” (Hamer, 2004), “The God Helmet” (Persinger, n.d.), the “God” part of the brain (Alper, 2001, 2006), the “God spot in the brain” (Crutcher, 2003), “neurotheology” (Ashbrook, 1984; Bekoff, 2002, p. xvii; d’Aquili & Newberg, 1999; Joseph, 2003), “entheogens” (Forte, 1997b; Richards, 2003, 2005), “theobiology” (Rayburn & Richard, 2002), “theistic psychology” (Helminiak, 2010, 2013a), and the like has become commonplace across academic disciplines. To bring some clarification to this discussion is my ambitious goal. 1 © 2015 State University of New York Press, Albany 2 Brain, Consciousness, and God 1.1. Mystical, Religious—or Transcendent—Experiences The focus of this neuroscientific research is what is called mystical or religious experiences (Belzen & Geels, 2003; Carmody & Carmody, 1996). These terms refer to a range of personal occurrences of varying intensity.
    [Show full text]
  • Albertmohler.Com – the God Gene–Bad Science Meets Bad Theology
    http://www.albertmohler.com/2004/10/01/the-god-gene-bad-science-meets-bad-theology/ 1/4 AlbertMohler.com The God Gene–Bad Science Meets Bad Theology Sociobiologist Edward O. Wilson once declared religious belief to be “the greatest challenge to human sociobiology and its most exciting opportunity to progress as a truly original theoretical discipline.” In other words, Wilson admitted that belief in God is a fundamental challenge to the theory of evolution, since evolution cannot explain why this belief could be so widespread, so powerful, and so closely tied to human existence. Now, Dean Hamer, a geneticist at the National Cancer Institute at the National Institutes of Health, claims to have found the genetic explanation for belief in God–a “God gene” that provides an evolutionary explanation for faith. Friday, October 1, 2004 Sociobiologist Edward O. Wilson once declared religious belief to be “the greatest challenge to human sociobiology and its most exciting opportunity to progress as a truly original theoretical discipline.” In other words, Wilson admitted that belief in God is a fundamental challenge to the theory of evolution, since evolution cannot explain why this belief could be so widespread, so powerful, and so closely tied to human existence. Now, Dean Hamer, a geneticist at the National Cancer Institute at the National Institutes of Health, claims to have found the genetic explanation for belief in God–a “God gene” that provides an evolutionary explanation for faith. Dean Hamer’s work, published as The God Gene: How Faith is Hardwired into Our Genes, is certain to attract considerable attention.
    [Show full text]
  • Religious Indifference and Lived Atheism: the ‘Religious Pulse’ of the World at Present
    Journal of Philosophical and Theological Studies January-June 2021 XXIII/1 Contents Editorial: Reason and/for Religion ---------------------------------------- 3 Khumtang Y Tikhir ---------------------------------------------------6 Science and Religion Reconciled: A Close Look at God of Evolution Henry Jose ---------------------------------------------------------- 17 A Daring Approach in Bridging God and Darwin by Francis S. Collins in The Language of God Carmel Raj D. --------------------------------------------------------- 29 Science and/vs Religion: What Do Scientists Really Think about Religion? Milton Nicholasrajan ---------------------------------------- 44 Moving Towards One World: The Interaction of Science and Theology J. C. Paul Rohan ----------------------------------------------------- 56 Religious Indifference and Lived Atheism: The ‘Religious Pulse’ of the World at Present The full issue is available: https://doi.org/10.5281/zenodo.4718215 Vidyankur: Journal of Philosophical and Theological Studies is a peer-reviewed interdisciplinary. A bi-annual published in January and July, the journal seeks to discern wisdom in our troubled times. Inspiring and brief academic articles beneficial to the educated audience are welcome. It attempts to foster personal integration through philosophical search, theological insights, scientific openness and social concern. Editorial Board Dr Kuruvilla Pandikattu Joseph, Jnana-Deepa Vidyapeeth, Pune 411014 Dr Ginish C. Baby, Christ University, Lavasa, Pune Dt Dr Binoy Pichalakkattu, Loyola
    [Show full text]
  • Thesis Submitted for the Degree Of
    THE UNIVERSITY OF HULL Cormac McCarthy and the Cities of God, Man and the Plain being a Thesis submitted for the Degree of Doctor of Philosophy in the University of Hull by Robert William McInroy B.A., M.A. September 2013 CONTENTS ACKNOWLEDGEMENTS .................................................................................................. iii ABBREVIATIONS USED IN THE MAIN TEXT .............................................................. iv ABSTRACT .............................................................................................................................. v INTRODUCTION.................................................................................................................... 2 CHAPTER ONE In Search Of Modernity ....................................................................................................... 17 CHAPTER TWO Symbolisation, Mythology And The Time Of The Tale...................................................... 61 CHAPTER THREE Religion, Mysticism And The State Of Being ................................................................... 118 CHAPTER FOUR Free Will, Determinism And Fatalism ............................................................................... 161 CHAPTER FIVE The Nature Of Evil And The Cities Of The Plain ............................................................. 205 CHAPTER SIX Suttree And The Pursuit Of Love In The City Of Man ..................................................... 240 REFERENCES ....................................................................................................................
    [Show full text]
  • The “Turn” to Spirituality
    Acta Theologica Supplementum 8 2006 THE “TURN” TO SPIRITUALITY C. Kourie1 ABSTRACT The term “spirituality” is difficult to define, given the equivocal meanings attributed to it, and the tendency to equate this phenomenon with “piety” or “otherworldliness”. Such an approach is far too narrow, and does not take into account that “spirituality” needs to be seen in a much wider context. Spirituality refers to the raison-d’être of one’s existence, the meaning and values to which one ascribes. Thus everyone embodies a spirituality, be it nihilistic, materialistic, humanistic, or religious. There are diverse spiritualities, each one culture-specific, expressing its own historical, sociological, theo- logical, linguistic and philosophical orientation. Post-patriarchal and telluric, con- temporary spirituality affects all areas of society, including the business world, edu- cation, health care, the arts, ecology, politics, religion and particularly the academy, where new programmes in spirituality are attracting a large number of students. The new surge of interest in spirituality is a force for personal and societal transformation. The present era is witnessing an ever-increasing interest in the pheno- menon of spirituality, not only among religious persons, but from all quarters of society. In fact, the term “spirituality” has become some- thing of a “buzz” word, used, inter alia, by medical doctors, psycho- logists, psychiatrists, political scientists, business women and men, ecologists, sociologists, human rights activists, anthropologists, lite- rature scholars, artists, as well as religionists and theologians.2 1 Prof. Celia Kourie, University of South Africa, Pretoria, 0001. 2 In the business world, see Dollard, Marret-Crosby & Wright (2002) which offers insights from Benedictine spirituality for business; Lowney (2003) which offers Jesuit principles for business.
    [Show full text]
  • The God Gene: How Faith Is Hardwired Into Our Genes
    BOOK REVIEW ation in spirituality. In fact, monoamine modulation is the mechanism Kindred spirits through which many psychoactive drugs may work and through The God Gene: How Faith is which some of these drugs (such as psilocybin) might produce intense experiences sometimes described as spiritual or religious. Hardwired Into Our Genes To be sure, Hamer spends plenty of time on shaky ground. Hamer By Dean Hamer admits in his introduction that the volume is misnamed; he isn’t talking about genes for being a god, but rather about those that predispose us to Doubleday, 2004 religion-neutral spiritual beliefs, experiences and interpretations. 256 pp. hardcover, $24.95 Spirituality is not controlled by the product of a single gene but is com- ISBN 0-38550-058-0 plex, involving many genes, each making a small contribution to the phenotype, combined with a very strong environmental influence. But Reviewed by Michael A Goldman these days, a title like Environmental and Minor Genetic Influences on Spiritual Behavior doesn’t sell books as well as one like The God Gene. Most of the complexities of inheritance are explained with care and http://www.nature.com/naturegenetics accuracy in the book, but Hamer often falls into less-rigorous language Geneticists are the first to admit that genes don’t explain everything, for convenience. Unfortunately, the nonrigorous shorthand, such as and that the most important features of human behavior represent a “God gene”, sticks, facilitating misinterpretation and enraging critics. complex interplay among many genes and the environment. Although The most important words in Hamer’s book surely are the last ones, we have now learned the most fundamental secrets of the human where readers will find a take-home message.
    [Show full text]