A note on Rodinson's Mohammed

Smith, D. Howard, Confucius (makers of new world sseries), London, Temple Smith, 1973, pp. 240, £3.20.

Christian, William A., Jnr., Person and God in a Spanish Valley, New York and London: Seminar Press, 1973, pp. xiii+215, £4.25.

Spiro, M. E. Buddhism and society. London: Allen &; Unwin, 1971, pp. xiv + 519, £7.25.     

Diabolic Debates: Replies to Stephen Kent

Steven F. Walker, Jung and the Jungians on Myth: An Introduction. Theorists of Myth Series 4. New York and London: Garland Publishing 1993. xiii+198 pp. $30.00 ISBN 0 8240 3443 0.

Thomas Ryba, The Essence of Phenomenology and its Meaning for the Scientific Study of Religion. New York: Peter Lang 1991. xvii +268 pp. $30.00 ISBN 0 8204 0742 9.     

Why religious nationalists are not fundamentalists

J. W. Nicholas, Psience—a general theory of existence, Reality revealed—the theory of multidimensional reality Call Adonoi—manual of practical cabalah and gestalt mysticism The Expanding Force in Newton's Cosmos D. Vogt &; G. Sultan, Vector Associates, San Jose (California), 1977, 460 pp;

A. L. Schutz, Quantal, Goleta (California), 1980, 100 pp; D. Castillejo, Ediciones de Arte y Bibliofilia, Madrid, 1981, 125 pp     

The neuropsychology of religious experience. A review of different scientific approaches to the phenomenon / Neuropsicología de la experiencia religiosa. Una revisión de distintas aproximaciones científicas al fenómeno

Abstract

The current article is a critical review of the neuropsychological study of religious experience. First, we analyse the philosophical and theological roots of the term and its characterization as a sui generis and unique phenomenon. We subsequently describe the adoption of the concept in psychology, as well as the emergence of alternative approaches that emphasize the role of categorization of experiences as religious. We then move on to explore how both approaches have influenced the neuropsychological study of religious experience, consequently producing different models: sui generis, attributional and others that consider the variety of factors and the heterogeneity of experiences associated with religious practices.     

THE ROLE OF COGNITION AND FEELING IN RELIGIOUS EXPERIENCE

Abstract Inquiry into religious experience is informed by conceptualizations of emotion. Although a long history of theoretical and empirical work has provided considerable insight into the philosophical, psychological, and (more recently) neurobiological structure of emotion, the role of cognition and feeling in religious emotional states remains poorly conceived, and, hence, so does the concept of religious experience. The lack of a clear understanding of the role of emotion in religious experience is a consequence of a lack of an adequate interdisciplinary account of emotions. Our primary aim here is to examine the consequences of a properly interdisciplinary understanding of emotions for the analysis of religious experience. To this end, we note points of convergence between psychological, philosophical, and neuroscientific accounts of emotion and between such accounts and reports on the neurobiology of religious experience, in particular two recent human brain imaging studies. We conclude that emotions are richer phenomena than either pure feeling or pure thought and that, rightly understood, emotion affords religious experience its distinctive content and quality. Accordingly, we argue that religious experience cannot be reduced to pure feeling or pure thought. Rather, on our analysis, religious experience emerges as “thinking that feels like something.”     

THINKING ABOUT RELIGION AND EXPERIENCING THE BRAIN: EUGENE D'AQUILI'S BIOGENETIC STRUCTURAL THEORY OF ABSOLUTE UNITARY BEING

Abstract. Religious experiences, including mystical states and experience of the divine, are the ultimate reality of human existence that demand an account. Eugene d'Aquili weaves together that account using paradigms of thought which historically have made mutually exclusive claims about the nature of religious experience. While pointing out the deficiencies of the theory from a narrowly scientific point of view, this paper recognizes that neuroscience, or any other solitary discipline, is incompetent to explain religion. This paper emphasizes the significance and truth of d'Aquili's holistic theory, a religious vision which itself explains science and philosophy.     

情绪调节的理论观点、相关模型及其展望

情绪调节近年来获得许多研究的关注,呈现跨学科趋势,但对其内涵仍存在争议。本文首先评述了情绪调节研究领域内两种典型的观点--单因素观和双因素观,然后对目前盛行的Gross的情绪调节过程模型进行述评,并从神经科学出发着重于Ochsner的情绪认知控制模型。未来可基于发展观采用观测和经验取样测量开展纵向研究,加强多水平的神经生物学研究,和情绪调节中个体差异的分子遗传研究。     

Measuring Religiosity in a Majority Muslim Context: Gender,Religious Salience,and Religious Experience Among Kuwaiti College Students—A Research Note

The meaning of traditional and alternative measures of religiosity in a majority Muslim context is examined using the Islamic Social Attitudes Survey (ISAS). Specifically, this article reports a test of whether traditional religiosity measures are useful in a majority Muslim context. Differences between men and women are explored as well as the extent to which demographics, schools of thought, and religious socialization are significantly correlated to religious salience and religious experience. Results suggest the need to use alternative measures of Islamic religiosity and to take gender difference into account. Islamist political affiliation and religious socialization are positively associated with religious salience and experience for women, while more traditional measures such as mosque attendance and Qur’anic reading are associated with religious salience and experience for men, even after controlling for religious sect.     

The Human Meaning of the Brain

This study attempts to show that brain research brings to light religious meanings. There is a physical basis of religion in that the way the brain has evolved makes possible the religious meanings of human experience. The brain grows out of and reflects the universe. The brain is an icon of God. In the analysis of the brain's various parts and functions the relational dimensions of reality are uncovered in their physical basis. This points to ultimate reality as social and to a social God. As such, the structures of reality, experienced through the brain, reflect the reality of God.     

Mysterium Tremendum

In recent years, interest in the scientific basis of religious experience has resurged. In particular, research and publications by V. S. Ramachandran and by Eugene d'Aquili and Andrew Newberg have sparked considerable curiosity and debate over the reality and basis of religious experience. This article puts such research into a broader context and examines the extent to which scientific research supports or undermines particular religious and theological claims. I argue that such experiments show that religious experience has some biological basis and is not simply a product of cultural suggestion. At the same time, such experiences are not completely self–interpreting, so that cultural context, including theological claims, are needed to make sense of such experiences. By itself, scientific research does not prove or disprove the reality of religious experiences generally, but it does shape how we think of the possibilities and interpretations of such experiences.     

Smoking,Muslim religious commitments,and the experience and behaviour of Ramadan in Pakistani men

This study examined the possibility that smoking may interfere with Muslim commitments in general and with the experience and behaviour of Ramadan in particular. During Ramadan, a sample of 29 smoking and 46 non-smoking Pakistani men responded to measures of smoking, Religious Orientation, Religious Interest, Positive and Negative Ramadan Experience, and Ramadan Behaviour. Various indices of smoking predicted a disinterest in religion, less of an Intrinsic Religious Orientation, lower levels of Positive Ramadan Experience, higher Negative Ramadan Experience, and reductions in Ramadan Behaviour. These data offered preliminary support for the suggestion that smoking presents a challenge to Muslim beliefs and practices, especially during Ramadan.     

Using the Web in Religious Studies Courses

SUMMARY

This article describes various in-class assignments and experiments using Web-based assignments conducted in religious studies courses over the past three years. The author notes both the advantages and disadvantages of using the Internet with students. While a number of advantages accrue to teachers, some concerns remain: lack of Web literacy, cost and access for students, copyright considerations, beta-testing course assignments, and grading final results. Nevertheless, students gain practical experience using the Internet, evaluating sources, reading primary source texts, and conducting research for projects. For these reasons the author plans to continue to integrate Web assignments into courses.     

EXAMINING THE STRUCTURE AND ROLE OF EMOTION: CONTRIBUTIONS OF NEUROBIOLOGY TO THE STUDY OF EMBODIED RELIGIOUS EXPERIENCE

Abstract. Certain properties of the body and emotions facilitate the transmission of religious knowledge and the development of religious states through particular qualities of perception and memory. The body, which is the ground of religious experience, can be understood as transformative: the characteristic that recalled emotion is “refelt” in the present enables emotion to be cultivated or developed. Emotions and the stimuli that evoke them are necessarily culturally specific, but the automatic nature of this process is universal. Religious traditions have made use of these processes to educate the feeling toward certain qualities and to develop religious experience, through the use of sacred images, ritual posture and gesture, and repetition of ritual acts. Neuroscience contributes to our understanding of the emotional processes that take place when emotions are evoked, refelt, and developed; the neurobiological processing of emotion parallels experience. Keeping experience central makes it possible to bring religion and neuroscience together in a nonreductive examination of spiritual experience.     

Spirituality and Its Discontents: Practices in Jonathan Edwards's Charity and Its Fruits

The contemporary interest in spiritual experience has some theological and ethical ambiguity. To what extent does it reflect genuine engagement with the sacred, to what extent is it dabbling in experience without adequate interpretation or moral commitment? Jonathan Edwards faced similar challenges in his sermons on 1 Cor 13, Charity and Its Fruits. Alasdair MacIntyre and Pierre Hadot have explored the constitutive role of practices in forming of virtues and transmitting a way of life. Their writings help show the continuing relevance of the spiritual practices that  Edwards advocated, particularly self‐examination, healing by contraries, and solidarity.     

Decision Neuroscience: New Directions in Studies of Judgment and Decision Making

ABSTRACT— Investigations of decision making have historically been undertaken by different disciplines, each using different techniques and assumptions, and few unifying efforts have been made. Economists have focused on precise mathematical models of normative decision making, psychologists have examined how decisions are actually made based on cognitive constraints, and neuroscientists have concentrated on the detailed operation of neural systems in simple choices. In recent years, however, researchers in these separate fields have joined forces in an attempt to better specify the foundations of decision making. This interdisciplinary effort has begun to use decision theory to guide the search for the neural bases of reward value and predictability. Concurrently, these formal models are beginning to incorporate processes such as social reward and emotion. The combination of these diverse theoretical approaches and methodologies is already yielding significant progress in the construction of more comprehensive decision-making models.     

Reconsidering the path for neural and physiological methods in consumer psychology

Recent decades have witnessed a burst of neuroscience research investigating mental and physiological processes central to consumer behavior, including sensory perception, memory, and decision making. Nonetheless, few publications that include neural and physiological measures, or develop conceptual frameworks around neuroscience principles, have been published in consumer psychology. It is clear that “consumer neuroscience” has thus far not lived up to its promises in the marketing literature. We suggest three main reasons for this. First, neural and other biological markers are often mistaken to be identical to the overlaying psychological constructs in traditional consumer psychology work. Second, somewhat surprisingly, there has been an overly narrow utilization of neural data. Most previous work focused on linking existing behavioral phenomena or psychological constructs central to consumer research to neural correlates using brain imaging techniques while ignoring other methods. We argue that much can be gained from improved integration of physiological measures and through them, different levels of analysis. Third, there remain significant structural hurdles to the broad adoption of neural and physiological measures for consumer researchers. We outline how addressing these three components can translate to a more holistic understanding of the consumer via both broader and deeper consumer insights.     

Electronic Journals in Religious Studies

SUMMARY

A number of factors have kept scholarly religious studies journals from having a significant presence on the Internet. This paper examines two projects that are addressing these barriers, the American Theological Library Association Serials project and the Association of Peer-Reviewed Electronic Journals in Religion, and offers theological librarians an overview of the advantages, disadvantages, issues, and trends associated with online journal delivery as they plan for the future.     

Dancing faith: contemporary Christian dance in Norway

ABSTRACT

Although dance is a common religious expression, its place in the Christian tradition has been contested. In modern Protestant Norway, dance has mostly been considered irrelevant to church life or even sinful. In recent decades, however, dance has become increasingly common in Norwegian churches. The present analysis of empirical data on dance in Christian settings in contemporary Norway is based on participant observation and interviews. While younger dancers (born after 1990) consider it natural to dance in church, and are usually welcome to do so, older participants have met significant resistance. When dancing, dancers find personal meaning (wellbeing, processing emotions and life events), social meaning (communication, belonging), and religious meaning (contact with God, prayer, growth). Dance emerges as a part of lived religion that clearly highlights how bodies matter, and how spiritualities are gendered, in this contribution to understanding the embodied dimensions of religion.     

适于自然情境脑成像研究的分析方法:被试间相关及其应用

被试间相关分析是一种基于大脑活动的时间模式的数据分析方法。该方法通过计算接收相同刺激时被试间脑区活动的一致性,探讨认知加工与脑区功能的关系。与传统的基于激活水平的数据分析方法相比,该方法不需要设置严格的实验条件,能更好地应用于自然情境下的脑成像研究。文章介绍了被试间相关分析的基本原理和方法,分析了该方法如何识别认知功能脑区及其可靠性,并结合其在自然情境脑成像以及特定研究领域的应用,阐明被试间相关在自然情境脑成像研究中的优势,以及该方法在多个研究领域的广泛应用扩展了认知神经科学研究的深度和广度。