Neurology,psychology, and extraordinary religious experiences

Temporal lobe epilepsy and certain personality disorders often result in experiences described as religious. TLE research suggests a possible neurological basis for such experiences. Immediately the question arises about the authenticity of these experiences as religious. An experience is authentic if it furthers the authentic growth of the subject, regardless of what triggered it. So pathology may occasion authentic religious experiences, even as history exemplifies. For practical purposes, the further question about God in religious experience is secondary. The exception, miraculous occurrences, should not be granted without sufficient reason. This approach dissolves all conflict between science and faith.     

Changes in religious beliefs,attitudes, and practices following near-death experiences: An Australian study

This study examined changes in religious beliefs, attitudes, and practices in the lives of 50 near-death experiencers. I attempted to clarify whether these changes were to greater religiousness or to a deeper spirituality. I found that before the near-death experience (NDE), my respondents were no more religious or spiritually inclined than the general Australian population. Following the NDE there was a statistically significant shift towards spirituality on most items investigated.     

Identification, situational constraint, and social cognition: studies in the attribution of moral responsibility

In three experiments we studied lay observers' attributions of responsibility for an antisocial act (homicide). We systematically varied both the degree to which the action was coerced by external circumstances and the degree to which the actor endorsed and accepted ownership of the act, a psychological state that philosophers have termed "identification." Our findings with respect to identification were highly consistent. The more an actor was identified with an action, the more likely observers were to assign responsibility to the actor, even when the action was performed under constraints so powerful that no other behavioral option was available. Our findings indicate that social cognition involving assignment of responsibility for an action is a more complex process than previous research has indicated. It would appear that laypersons' judgments of moral responsibility may, in some circumstances, accord with philosophical views in which freedom and determinism are regarded to be compatible.     

Vivisecting the religious mind: Religiosity and motivated social cognition

The relation between motivated social cognition and the religiosity dimensions, which Wulff (1991, 1997) described (Exclusion vs. Inclusion of Transcendence and Literal vs. Symbolic), was investigated in a Flemish speaking Belgian student sample (N=330). The Need for Closure Scale (NFC, Webster & Kruglanski, 1994) was used to measure motivated social cognition and the Post-Critical Belief Scale (Duriez et al., 2000) was used to measure Wulff's religiosity dimensions. Although NFC was expected to relate to the Literal vs. Symbolic dimension only, results also revealed a relation between NFC and the Exclusion vs. Inclusion of Transcendence dimension. However, whereas the former relationship is due to the NFC facets, Discomfort with Ambiguity and Closed-Mindedness, the latter relation can be attributed to the facets, Order and Structure and Predictability. Results obtained in a second Flemish speaking Belgian student sample (N=392) confirm these findings. Thus, apparently, whereas religious belief as such seems to be associated with a preference for order and structure as well as predictability, it is those who deal with religious content in a literal way who are incapable of dealing with alternative opinions.     

The sinister attribution error: Paranoid cognition and collective distrust in organizations

Recent social psychological research on paranoid cognition has shown that when individuals are self-conscious or feel under evaluative scrutiny, they tend to overestimate the extent to which they are the target of others' attention. As a result, they make overly personalistic attributions about others' behavior. These personalistic attributions, in turn, foster a pattern of heightened distrust and suspicion regarding others' motives and intentions. Drawing on this research, the present work investigates antecedents and consequences of paranoid cognition in groups and organizations. Results of two studies are presented. Study 1 investigates how tenure in a group or organization affects individuals' self-consciousness and susceptibility to paranoid cognition. Study 2 replicates and extends the results of the first study using a new laboratory analog for studying paranoid cognition in small groups. Implications of the findings are discussed in terms of their contribution to theory regarding the origins and dynamics of collective distrust and suspicion.The development of these ideas benefitted greatly from an interdisciplinary seminar on trust and norms organized by Jim Baron. I am also grateful to Susan Ashford, Steve Barley, Bill Barnett, Jon Bendor, Bob Bies, Joel Brockner, Bob Cialdini, Jane Dutton, Alice Isen, Roy Lewicki, Jim March, Joanne Martin, Maureen McNichols, Michael Morris, Jeff Pfeffer, Joel Podolny, Rick Price, Sim Sitkin, Phil Tetlock, Tom Tyler, Kathleen Valley, Karl Weick, and Mayer Zald for thoughtful comments and suggestions they provided at various stages of this research. Earlier versions of this research were presented at the University of Michigan School of Business Administration, the Asilomar Conference on Organizations, Academy of Management meetings, and the Fifth Conference on Research on Negotiation in Organizations.     

Revelation,delusion or disillusion: subjective interpretation of religious and spiritual experiences in bipolar disorder

The objective of this study is to explore the interpretation of religious and spiritual experiences during mania, depression and recovery, from the perspective of bipolar clients and to inquire into their expectations of treatment in relation to these experiences. For this purpose, a qualitative pilot study is designed, which includes interviews with 10 outpatients of Altrecht, a Dutch mental health institution. The meaning of religious and spiritual experiences and the question of their authenticity proved to be an important theme for the participants. The support of spirituality for illness management was brought to the fore, as well as the temporary lack of this support during depression by some participants. Participants considered it desirable that more attention be paid to the topic during treatment, and to establish better cooperation between spiritual counsellors of the institution and other professionals. Thus, a more existential or hermeneutical approach towards religious experiences in relation to bipolar disorder would be a desirable contribution to standard treatment. The exact outlines of such an approach demand more empirical research.     

Spiritual and religious experiences of adolescent psychiatric inpatients versus healthy peers

One hundred twenty-two adolescent psychiatric inpatients with depressive disorders and 80 healthy peers were administered the INSPIRIT, a measure of core spiritual experiences. Healthy adolescents reported a greater frequency of spiritual experiences and a more positive impact of such experiences on their belief in God than did their inpatient peers. Adolescent inpatients reported higher frequencies of experiencing angels, demons, God or guiding spirits; feeling unity with the earth and other living things; and with near death or life after death as compared to healthy peers. Overall, females reported higher frequency of spiritual experiences and higher impact of the experience on their belief in God than did males. It was concluded that the INSPIRIT is a feasible spiritual assessment tool for adolescent populations and may be used by chaplains as a means for guiding clinical conversations with adolescents.     

Taking spiritual experiences seriously in the religious education classroom: a transrational approach

ABSTRACT

Spiritual experiences are common across religious and non-religious faiths, but schoolchildren are often afraid to share these because they fear ridicule from peers who are convinced religion is irrational. The need to speak about spirituality in religious education is increasingly recognised. Signposts suggests that intercultural understanding implies recognising religious students’ perception of reality and helping others understand it. Religious education in Norway now includes exploration of existential questions as a core element, and in England, making sense of religious, spiritual and mystical experiences has been suggested as a big idea. In this paper, we discuss how the dualistic paradigm of modern science makes it difficult to take spirituality seriously as lived experience and empirical phenomenon. Instead we suggest a transrational approach to explore our multidimensional reality in an intercultural dialogue where insiders and outsiders learn from each other. We also explore examples of transrational research on spiritual phenomena.     

Adverse childhood experiences,religious/spiritual struggles,and mental health symptoms: examination of mediation models

Emerging research has documented greater risk for posttraumatic stress disorder (PTSD) and depression among young adults with prior adverse childhood experiences (ACEs). Building upon prior findings, we hypothesised that religious/spiritual (R/S) struggles may serve as an intervening pathway through which accumulation of ACEs impacts mental health symptom severity in this population. Young adults (N?=?458) were recruited from a southeastern university to complete an online self-report survey that assessed for ACEs, lifetime trauma exposure, R/S struggles, PTSD and depressive symptomatology. Bivariate correlations yielded significant positive relationships between ACEs and all six types of R/S struggles, depression, and PTSD. Additionally, when accounting for non-childhood trauma exposure, the mediational analyses indicated an indirect effect of struggles with ultimate meaning on the well-establish association between ACEs and mental health symptoms. Clinical implications (such as the importance of fostering meaning making), study limitations, and future research directions are discussed.     

Bridging separate communities: the aspirations and experiences of minority ethnic religious education teachers in England

This article takes as its starting point concerns about community separation that arose in 2001, following outbreaks of violence in English urban centres, and again in 2014, following the so-called ‘Trojan Horse’ case. Despite a series of reports which have highlighted the need to address ‘separation’, promote ‘meaningful contact’ between those who differ in terms of ethnicity and worldview and identify teachers of religious education (RE) as key players, researchers have paid no attention to teachers of RE from minority ethnic and religious backgrounds. The article draws on a qualitative study of teachers from Hindu, Muslim and Sikh backgrounds to explore their concerns about pupils’ perceptions of separation and the ways in which they attempted to address these in white majority and Muslim majority schools. Communication research and studies based on social capital theory are used to suggest that the teachers used ‘bonding’ and ‘bridging’ strategies as means of encouraging pupils to explore their perceptions of separation, engage in a mediated form of meaningful contact with ‘the Other’ and expand their thinking. The conclusion calls for further research in to the strategies reported and for policy makers to support the recruitment, training and career development of minority ethnic teachers of RE.     

具身认知视角下软硬触觉经验对性别角色认知的影响

文章从具身隐喻的角度, 探讨了软硬触觉经验与男女性别角色认知的交互影响。实验1采用行为实验法, 考察了软硬的触觉经验对性别分类的影响; 实验2采用内隐联想范式, 探讨了男女性别角色词的加工能否激活软硬的隐喻表征; 实验3通过概念启动和知觉判断任务, 考察了性别角色词的概念加工对物体软硬知觉的影响。得出以下结论：(1)社会性别分类表征和社会性别角色表征可通过软硬进行隐喻表征; (2)性别角色词概念的加工会影响物体软硬知觉的判断, 认知判断存在具身效应。