Accommodating religion to modern neuroscience

Science and religion commonly reside in either an awkward peaceful co-existence or in bitter conflict. That conflict emerges especially in college students as they acquire knowledge about physical, biological, and social sciences. Most college students bring their shallow childhood religious instruction to their college classes. Neuroscience can help students realise how their religious views are affected by their biology, conditioning, experiences, culture, education, emotions, and cognitive processes. In turn, religion can provide world views that challenge neuroscience and remind us of how much remains unknown and may even be unknowable. This report summarises the author’s three semesters’ experience of teaching an upper-division undergraduate essay and discussion course in which students discover how neuroscience and religion inform each other.     

Feeling in Love Is Not Enough

Abstract

The purpose of this paper is to review recent findings in neuroscience for offering suggestions for further revisions of marriage education programs. Suggestions include paying more attention to the history of each partner; understanding the attachment styles of each partner; using both explicit and implicit learning; helping couples understand the role of emotions in rational decision making; promoting activation of the left hemisphere of the brain; focusing on process instead of content; increasing religious experiences and spirituality; the use of humor, absurdity and unordered material; and creating self-directed, technologically advanced modules that can be used as periodic checkups.     

IDENTITY AND THE BRAIN: THE BIOLOGICAL BASIS OF OUR SELF

This article reviews the neuroscientific understanding of the self and personal identity, focusing on various elements of inclusivity and exclusivity as well as engaging religious and spiritual perspectives. We will also consider how the identity is comprised of biological, social, and ideological or spiritual aspects, and how they are interconnected. We will consider how the brain helps us to construct and maintain our representation of the self and what happens when we have self-transcendent experiences. Such an evaluation will have implications for understanding the intersection between consciousness and the self. This information will be helpful from both the psychological and spiritual perspective for understanding human identity.     

他心问题的社会认知神经科学研究进路

作为当代心智哲学九大问题之一的他心问题,肇始于Descartes主义对心身关系的认识。问的是:我们能否知道以及怎么知道他人有心,亦即有思想、经验和情感等?对于他心问题的解决方案,20世纪90年代以来,随着现当代科学技术(尤其是神经生物学、认知神经科学和大脑测试技术等)的深入发展,哲学家与心理学家的知识联姻和交叉合作研究,提供了关于他心问题的若干重要成果和实证资料。他心问题不再成为"理论的死角"。当代社会认知神经科学的出现(social cognitive neuroscience,SCN,2000),在科学方法论上更加关注对社会性心智现象的神经机制考量,一系列研究成果都为揭示他心问题提供了科学旁证。这不仅说明了认识他心的可能性,而且表明了通向认识他心方式的多样性,物理学的方法并不是与他心相隔绝。本文尝试从社会认知神经科学的最新研究进展:镜像神经元系统,他知与自知、他心知觉和再认的社会标记、他心社会判断和归因入手来论证他心问题的可释性,为他心问题的论证提供一条多学科交叉研究的新进路。     

Functional integration and the mind

Different cognitive functions recruit a number of different, often overlapping, areas of the brain. Theories in cognitive and computational neuroscience are beginning to take this kind of functional integration into account. The contributions to this special issue consider what functional integration tells us about various aspects of the mind such as perception, language, volition, agency, and reward. Here, I consider how and why functional integration may matter for the mind; I discuss a general theoretical framework, based on generative models, that may unify many of the debates surrounding functional integration and the mind; and I briefly introduce each of the contributions.     

Hope,Wholeness, and Helping the Flat to Grow Round

Abstract

The purpose of this article is to bridge the gap between neuroscience and psychotherapy so that there is greater understanding of how the objective biological processes of the brain affect interpersonal relationships and how relationship therapy can affect that biology. The research on emotional systems, implicit and explicit learning and memory are reviewed. Suggestions for therapeutic interventions include focusing on the changing the brain of each partner, reattaching through the therapeutic relationship, increasing physical activity, using nonverbal techniques, understanding the role of emotions in rational thinking, activating the left prefrontal cortex, using mindfulness techniques, and creating new experiences.     

Empathy: A Social Cognitive Neuroscience Approach

There has been recent widespread interest in the neural underpinnings of the experience of empathy. In this review, we take a social cognitive neuroscience approach to understanding the existing literature on the neuroscience of empathy. A growing body of work suggests that we come to understand and share in the experiences of others by commonly recruiting the same neural structures both during our own experience and while observing others undergoing the same experience. This literature supports a simulation theory of empathy, which proposes that we understand the thoughts and feelings of others by using our own mind as a model. In contrast, theory of mind research suggests that medial prefrontal regions are critical for understanding the minds of others. In this review, we offer ideas about how to integrate these two perspectives, point out unresolved issues in the literature, and suggest avenues for future research.     

Reading other people's mind: Insights from neuropsychology

When trying to make sense of other people's behaviour we usually invoke their mental states, such as their intentions, beliefs or emotions. This mind reading ability has been traditionally investigated in developmental psychology and comparative psychology but is now receiving increasing attention from the cognitive neurosciences. I will show the important role that neuropsychology plays in unravelling the cognitive and neural basis of our mind reading abilities. I will illustrate this by showing how cases of adults with acquired brain lesions can help us tease apart the different mechanisms that underlie mind reading abilities and can help us understand the nature of these mechanisms, especially their relation to language and executive function.     

The brain basis of emotion: a meta-analytic review

Researchers have wondered how the brain creates emotions since the early days of psychological science. With a surge of studies in affective neuroscience in recent decades, scientists are poised to answer this question. In this target article, we present a meta-analytic summary of the neuroimaging literature on human emotion. We compare the locationist approach (i.e., the hypothesis that discrete emotion categories consistently and specifically correspond to distinct brain regions) with the psychological constructionist approach (i.e., the hypothesis that discrete emotion categories are constructed of more general brain networks not specific to those categories) to better understand the brain basis of emotion. We review both locationist and psychological constructionist hypotheses of brain-emotion correspondence and report meta-analytic findings bearing on these hypotheses. Overall, we found little evidence that discrete emotion categories can be consistently and specifically localized to distinct brain regions. Instead, we found evidence that is consistent with a psychological constructionist approach to the mind: A set of interacting brain regions commonly involved in basic psychological operations of both an emotional and non-emotional nature are active during emotion experience and perception across a range of discrete emotion categories.     

Computational analyses in cognitive neuroscience: in defense of biological implausibility

Because cognitive neuroscience researchers attempt to understand the human mind by bridging behavior and brain, they expect computational analyses to be biologically plausible. In this paper, biologicallyimplausible computational analyses are shown to have critical and essential roles in the various stages and domains of cognitive neuroscience research. Specifically, biologically implausible computational analyses can contribute to (1) understanding and characterizing the problem that is being studied, (2) examining the availability of information and its representation, and (3) evaluating and understanding the neuronal solution. In the context of the distinct types of contributions made by certain computational analyses, the biological plausibility of those analyses is altogether irrelevant. These biologically implausible models are nevertheless relevant and important for biologically driven research.     

The Nonhuman Environment in Normal Development and in Schizophrenia by Harold F. Searles

Abstract

Somatic psychology, the interplay of the body, the mind, the emotions, and the social context, significantly contributes to the theory and practice of group therapy. The processing of sensory experiences in the here-and-now of the therapy group helps group members to develop self-awareness, the ability to understand their relationships with others, and the capacity for empathy. When group members know what they experience, they can understand how others feel and resonate emotionally with those feelings. Neurobiology, sensory processing, and attachment theories help us to understand how the sense of self develops somatically. Principles of somatic therapies are applied to group therapy practice in working with attachment disorders, transference impasse, and trauma. The importance and implications of the group therapist’s embodied attunement are explored.     

Culture-Brain Interactions

One of the philosophical problems in neuroscience is seeing the trees before the forest. Indeed, it is essential to know how local events fit into the whole picture, but we must also look beyond correlations between stimuli and neural responses in one sensory nucleus. A lifelong dialogue between the environment and human brain begins at birth. Different environments enable different experiences; each experience is unique because culture gives it meaning. The eye tells the brain about each experience and the context in which it occurs. The brain records, transmits and recalls all events in their proper sequence and with attendant emotion. Culture gives behavior meaning. It helps us see beyond technique alone to better integrate diverse approaches to answering key questions about how the mind works.     

Culture-brain interactions

One of the philosophical problems in neuroscience is seeing the trees before the forest. Indeed, it is essential to know how local events fit into the whole picture, but we must also look beyond correlations between stimuli and neural responses in one sensory nucleus. A lifelong dialogue between the environment and human brain begins at birth. Different environments enable different experiences; each experience is unique because culture gives it meaning. The eye tells the brain about each experience and the context in which it occurs. The brain records, transmits and recalls all events in their proper sequence and with attendant emotion. Culture gives behavior meaning. It helps us see beyond technique alone to better integrate diverse approaches to answering key questions about how the mind works.     

Depression and God: The Effects of Major Depressive Disorder on Theology and Religious Identity

Major depressive disorder (MDD) has deep roots in brain function. Recent physiological research ties brain areas involved with depression to areas that process emotions. Among the research surveyed, a link was found between the activity levels of the prefrontal cortex (PFC), the orbitofrontal cortex (OFC), and parts of the anterior cingulate cortex (ACC). These links prove to be useful in understanding how an individual might have problems processing emotional experiences. This relates directly to how a person interacts in a religious environment. Religious leaders should share the physicians’ mantra of primum non nocere, which means “first, do no harm.” Skewed views of God can emerge from "gaps in understanding" related to topics such as sin, substance abuse, divine intimacy, and end-of-life questions.     

CRISIS OF BRAIN AND SELF

Abstract. Neuroscientific evidence requires a monistic understanding of brain/mind. Truly appropriating what this means confronts us with the vulnerability of the human condition. Ca-muss absurd and Tillich's despair are extreme expressions of a similar confrontation. This crisis demands a type of courage that is consistent with scientific truth and does not undermine the spiritual dimension of life. That dimension is not a separate substance but the process by which brain/mind meaningfully wrestles with its crisis through aesthetic symbols, religious faith, and ethical affirmation. The validity of these activities does not depend upon human autonomy but instead upon the fact that they exist. Furthermore, they constitute the self, which Dennett calls a "center of narrative gravity."     

镜像神经元的意义

镜像神经元是一种感觉–运动神经元。它的典型特征是在动作观察和动作执行两个阶段皆被激活。多年来, 由于研究伦理的限制, 研究恒河猴时使用的单细胞电极植入方式无法应用于人类, 因而不能确定人类大脑皮层是否也存在着具有同样功能的神经细胞。但是通过脑成像技术, 神经科学家确定人类大脑皮层存在着具有相同或类似功能的脑区, 称为“镜像神经系统”。文章对镜像神经元及其人类镜像神经系统的意义进行了深入分析, 指出：(1)由于镜像机制把动作知觉和动作执行进行匹配, 观察者仅仅通过他人行为的知觉, 就激活了执行这一动作的神经环路, 产生了一种他人动作的具身模拟, 因而可以直接把握他人的行为意图; (2)镜像神经元所表现出来的那种动作知觉与动作执行的双重激活功能支持了身心一体说, 从方法论上证明了身心二元论的缺陷, 为身心的整体观提供了神经生物学的证据; (3)镜像神经机制把他人的动作与自己的运动系统相匹配, 以自身动作的神经环路对他人的动作做出回应, 促进了人际理解和沟通, 成为社会沟通的“神经桥梁”。     

Undoing dissociation. Affective neuroscience: a contemporary Jungian clinical perspective

In the last ten years both analysts and neuroscientists have begun to challenge the analytic world to explore the analytic view of the mind in relation to knowledge emerging from the field of neuroscience. I find that 'in many ways it is Jung's understanding of the mind, the human condition, and the self, that is most compatible with the insights that are emerging from neuroscience today' (Wilkinson 2004, p. 84). In this paper I consider the insights that neuroscience has to offer us as we seek to work with those patients whose early experience has diminished their capacity to be 'in mind' and with it their capacity for reflective self-function, whose defences are dissociative, whose need has been to keep unbearable experience at bay, out of mind. I look first at dissociationist theory and its development, then focus on the insights to be gained from neuroscience with regard to early trauma and its effect on the encoding and recall of memory. Finally, I turn to the nature of cure and argue that hemispheric integration is the key to undoing dissociation and the prelude to individuation.     

Coming to our senses: the application of somatic psychology to group psychotherapy

Somatic psychology, the interplay of the body, the mind, the emotions, and the social context, significantly contributes to the theory and practice of group therapy. The processing of sensory experiences in the here-and-now of the therapy group helps group members to develop self-awareness, the ability to understand their relationships with others, and the capacity for empathy. When group members know what they experience, they can understand how others feel and resonate emotionally with those feelings. Neurobiology, sensory processing, and attachment theories help us to understand how the sense of self develops somatically. Principles of somatic therapies are applied to group therapy practice in working with attachment disorders, transference impasse, and trauma. The importance and implications of the group therapist's embodied attunement are explored.     

The Neuropsychology of Aesthetic, Spiritual, and Mystical States

An analysis of the underlying neurophysiology of aesthetics and religiousexperience allows for the development of an Aesthetic-Religious Continuum. This continuumpertains to the variety of creative and spiritual experiences available to human beings. This mayalso lead to an understanding of the neurophysiological mechanism underlying both"positive" and "negative" aesthetics. An analysis of this continuumallows for the ability to understand the neurophenomenological aspects of a variety of humanexperiences ranging from relatively simple aesthetic experiences to profound spiritual and unitarystates such as those obtained during meditation. However, it may be possible through aneuropsychological analysis to determine the similarities that exist across such experiences.Thus, certain parts of the brain may be functioning in similar ways during different experiences.It may be the case that the specific neuropsychological components of a given experience maydepend on the strength of the affectual response of the person and the ability to mark suchexperiences as significant. Further, even though similar structures may be functioning duringdifferent experiences, their inhibitory and excitatory interactions may be different. Finally, byconsidering the Aesthetic-Religious Continuum, we may eventually arrive at a betterunderstanding of how we experience and define reality.