Agency, Nature, Transcendence, and Moralism: A Review of Recent Work in Moral Psychology

Recent work in moral and philosophical psychology provides valuable resources for religious ethicists, and this review examines contributions by Julia Annas, Annette Baier, John Bowlin, John McDowell, and William Wainwright. This literature raises important questions about the character of human moral beingas naturalistic, about whether an explicitly supernatural morality can be other than inevitably "moralistic," and about how that might be so. Nonetheless, religious ethicists should appropriate it only with care, particularly in its emphasis on naturalism, and the partiality of its appropriation of ancient thinkers.     

Absorption and spiritual experience: A review of evidence and potential mechanisms

Some people seem to have a ‘talent’ for spiritual experience: they readily sense the presence of supernatural beings, receive special messages from God, and report intense feelings of self-transcendence, awe and wonder. Here we review converging strands of evidence to argue that the trait of 'absorption' captures a general proclivity for having spiritual experiences. Participants scoring highly on the Tellegen Absorption Scale report vivid experiences of hearing God's voice during prayer, intense mystical experiences in response to psychedelics or placebo brain-stimulation, and strong feelings of presence and transcendence when confronted with natural beauty, virtual reality, or music. Several mechanisms may help to explain the relationship between absorption and spiritual experience. We suggest that absorption captures an experiential mindset that intensifies inner and outer sensory experience in ways that reflect both prior expectation and novel sensory engagement. It seems to enable that which must be imagined to feel more real.     

The Stress of Adversity,Samadhiand Spiritual Development: science and the psychodynamics of non‐specific experience

While it has been widely observed that the stress of adversity may prompt spiritual/moral growth, for a number of reasons there is little research or theory that explains the basis on which such experience would lead to the emotional maturity and moral sensitivity that characterizes spiritual development. Inquiries are complicated by the fact that the stress of adversity can just as well lead to emotional disintegration. This article advances a model which seeks to clarify the role that adversity plays in promoting spiritual development. Drawing from psychoanalytic theory, neuroscience and yoga psychology, a model is presented which may not only plausibly explain the phenomenon under consideration, but in addition, the role of meditation practice in advancing spiritual/moral growth. Such a practice may be more humane, more reliable and more educationally applicable than any other social or educational policy which would seek to exploit the principles for development elucidated in this model.     

A “Little Death”: The Near-Death Experience and Tibetan Delogs

A phenomenon remarkably like the near-death experience has been uncovered in Tibetan culture, aside from the so-called Tibetan Book of the Dead (Thurman, 1994). Anthropologists have gathered accounts of contemporary and historical cases of remarkable people called delogs. Seemingly dead for several hours or days, these people revive spontaneously and tell detailed accounts of otherworldly journeys. Their journey accounts contain elaborate versions of Buddhist otherworldly landscapes and characters, emphasizing the moral and spiritual teachings of Tibetan Buddhism. These delogs are a bridge between contemporary near-death experiences and ancient shamanic practices.     

“Staring into the abyss”: veterans’ accounts of moral injuries and spiritual challenges

The concept moral injury is receiving increased attention, especially as it pertains to military trauma. In war, service members may both observe and directly experience horrific events that one can scarcely prepare for. For some, this can result in a shattering of their assumptive world and loss of meaning. For those who are spiritually oriented, a spiritual or existential crisis may ensue. This qualitative study examines military related spiritual and moral wounds experienced by 23 veterans receiving services at a United States Veteran Administration Medical Center. In these first-person accounts, veterans provide insight into a variety of trauma-related struggles including guilt and shame, loss of trust and betrayal, the search for meaning and for the forgiveness of self and others, loneliness and withdrawal, anger, and negative changes in spiritual beliefs and practices. The findings support a call for additional trauma treatment options that address the spiritual and moral components.     

“Strengthening the Moral Compass”: The Effects of MDMA (“Ecstasy”) Therapy on Moral and Spiritual Development

This paper argues that therapy with the drug MDMA (also known as Ecstasy) can have positive results in pain reduction for post-traumatic stress disorder and can also encourage moral development and the growth of compassion as well as religious and spiritual insight. Today, small-scale drug trials of MDMA are being performed in a highly controlled clinical environment without any spiritual or moral interpretative framework to help the subjects understand their experiences. Such a framework could help patients integrate and find meaning in the intense, traumatic experiences they have undergone. Pastoral counselors, psychologists, and religious professionals might find it useful to explore this form of therapy further.     

Does Education Develop or Diminish Spirituality in Taiwan?

There has been little research on the effects of education on religion and spirituality in Chinese societies. This gap is addressed through quantitative analysis of a new dataset, the Religious Experience Survey in Taiwan, in conjunction with the repeated cross‐sectional Taiwan Social Change Survey. In Taiwan, people with higher education are less likely than others to say that they have a religion, to worship or pray frequently, and to regard those activities as important. They are more likely, however, to express an interest in mystical or supernatural things, and to report a variety of religious experiences. This paradox arises not because the educated Taiwanese are spiritual but not religious, but rather because they are somewhat polarized: those who have no religion and those reporting religious experiences are not the same individuals. Although education is highly correlated with both birth cohort and income, the findings strongly suggest that education is the key explanatory variable. The official promotion of Confucian thought and its adoption by the educated elite helps to explain the surprising conjunction of declining religious affiliation and increased engagement with spirituality.     

A bad taste in the mouth: gustatory disgust influences moral judgment

Can sweet-tasting substances trigger kind, favorable judgments about other people? What about substances that are disgusting and bitter? Various studies have linked physical disgust to moral disgust, but despite the rich and sometimes striking findings these studies have yielded, no research has explored morality in conjunction with taste, which can vary greatly and may differentially affect cognition. The research reported here tested the effects of taste perception on moral judgments. After consuming a sweet beverage, a bitter beverage, or water, participants rated a variety of moral transgressions. Results showed that taste perception significantly affected moral judgments, such that physical disgust (induced via a bitter taste) elicited feelings of moral disgust. Further, this effect was more pronounced in participants with politically conservative views than in participants with politically liberal views. Taken together, these differential findings suggest that embodied gustatory experiences may affect moral processing more than previously thought.     

How to Make Naturalism Safe for Supernaturalism: An Evaluation of Willem Drees's Supernaturalistic Naturalism

Naturalism is often considered to be antithetical to theology and genuine religion. However, in a series of recent books and articles, Willem Drees has proposed a scientifically informed naturalistic account of religion, which, he contends, is not only compatible with supernaturalistic religion and theology but provides a better account of both than either purely naturalistic or purely supernaturalistic accounts. While rejecting both epistemological and methodological naturalism, Drees maintains that ontological naturalism offers the best philosophical account of the natural world and that, in addition, it provides the opening for a supernaturalistic understanding of religion and theology, one that best fits the condition of epistemic and moral distance from the transcendent characteristic of religious wonderers and wanderers. In this paper I examine Drees's claim and argue that it is seriously flawed. I show that Drees's naturalism is, in fact, both methodologically and epistemologically naturalistic. I also show that his attempts to limit naturalism to the sphere of the natural world by means of the phenomena of limit questions and underdetermination fail. Arguing for a more optimistic, but also, I contend, more empirically accurate account of human epistemic and moral capacities, I propose a full-fledged scientifically based naturalistic account of theology.     

Spiritual struggles and compassion: the positive side of moral concerns

A large body of research has focused on the negative consequences associated with spiritual struggles, with little consideration to the potential positive aspects of these experiences. To fill this void in literature, we investigated the relationship between spiritual struggles and state compassion using film methodology. The results of this study show that the moral concerns component of spiritual struggles is the only one that predicted feelings of compassion, and this relation was not explained by other individual differences factors. The results demonstrated that one facet of spiritual struggles can predict positive outcomes, such as compassion.     

The pursuit of the natural

In recent years, it has become common to defend science against charges of bias against the supernatural by explaining that science must remain methodologically natural but does not assume metaphysical naturalism. While such a response is correct, some details about the distinction between methodological naturalism and ontological or metaphysical naturalism have been lacking, as has a clear understanding of the distinction between the methodological restriction of science to natural explanations and naturalistic claims about the scope of those methods. We still require an account of the natural that explains well why science is restricted to giving naturalistic methods, and why the pursuit of natural explanations is not tantamount to the assumption that only natural causes exist. I suggest that the distinguishing characteristics of the natural are not metaphysical at all but broadly epistemological, concerning goals of intersubjectivity and predictability. I argue that by focusing on naturalistic goals we can better explain why the pursuit of natural explanations need not presume any purely natural metaphysics. But I also suggest that the adoption of natural methods is not entirely metaphysically neutral, as it is associated with values that may be more closely associated with some metaphysical views than others.     

Suffering and Spirituality in the Poetry of Emily Dickinson

After a brief review of recent accounts of spirituality in its relation to medicine and psychotherapy, Emily Dickinson’s poetry is considered as a springboard to a more specific account of spirituality. While not conventionally religious, she is arguably among the most spiritual of poets inasmuch as her themes of God, love, beauty, and especially death and suffering all depend upon the jarring juxtaposition of embodied human experience and transcendent human significance. Her poems suggest a complex view of the ambiguous relation of suffering to human action and meaning. Psychotherapy is a spiritual process not because it necessarily involves supernatural beings or destinies, but because it represents the struggle between human will and aspiration on the one hand and acceptance of biological and other realities on the other.     

Power in methods: language to infants in structured and naturalistic contexts

Methods can powerfully affect conclusions about infant experiences and learning. Data from naturalistic observations may paint a very different picture of learning and development from those based on structured tasks, as illustrated in studies of infant walking, object permanence, intention understanding, and so forth. Using language as a model system, we compared the speech of 40 mothers to their 13‐month‐old infants during structured play and naturalistic home routines. The contrasting methods yielded unique portrayals of infant language experiences, while simultaneously underscoring cross‐situational correspondence at an individual level. Infants experienced substantially more total words and different words per minute during structured play than they did during naturalistic routines. Language input during structured play was consistently dense from minute to minute, whereas language during naturalistic routines showed striking fluctuations interspersed with silence. Despite these differences, infants' language experiences during structured play mirrored the peak language interactions infants experienced during naturalistic routines, and correlations between language inputs in the two conditions were strong. The implications of developmental methods for documenting the nature of experiences and individual differences are discussed.     

Supernatural beliefs: Considered adaptive and associated with psychological benefits

Supernatural beliefs include peculiar beliefs, which are often considered a sign/symptom of psychopathology (e.g., Psi, remote viewing), religious/spiritual beliefs (e.g., angels), and fate beliefs (e.g., everything happens for a reason). We addressed limitations in the empirical literature by investigating, among a psychologically healthy community sample (n = 189) the perceived adaptivity of supernatural peculiar, religious/spiritual and fate beliefs. Results demonstrated that supernatural beliefs were considered adaptive (important, having a positive impact, serving understanding and hedonic functions). Perceived adaptivity, especially the understanding function, was consistently associated with psychological benefits (more life satisfaction, emotional clarity and positive affect, less negative affect, depression and perceived stress). Perceived adaptivity and associations with psychological benefits did not differ by belief type. The current study suggests that supernatural beliefs, broadly, and peculiar beliefs, specifically, are potentially adaptive in several ways, and associated with psychological benefits.     

Ecological and ethical issues in virtual reality research: A call for increased scrutiny

We argue that moral judgment studies currently conducted utilizing virtual reality (VR) devices must confront a dilemma as a result of how virtual environments are designed and how those environments are experienced. We first begin by describing the contexts present in paradigmatic cases of naturalistic moral judgments. We then compare these contexts to current traditional (vignette-based) and VR-based moral judgment research. We show that, contra to paradigmatic cases, vignette-based and VR-based moral judgment research often fails to accurately model the situational features of paradigmatic moral judgments. In particular, we compare and contrast six recent VR studies to support our view that only simulations high in context-realism and perspectival-fidelity can produce “virtually-real experiences.” After analyzing the constituents of a virtually-real experience, we go on to propose guidelines for the creation of VR studies. These guidelines serve two purposes. First, we aim to increase the ecological validity of such studies to advance our understanding of moral judgments. Second, we believe that such guidelines should inform how Institutional Review Boards assess VR research. We show that our guidelines are urgently needed, given the current lax review standards in place.     

The Induction of After-Death Communications Utilizing Eye-Movement Desensitization and Reprocessing: A New Discovery

A number of authors have described after-death communications (ADCs), in which bereaved individuals experience what they believe is actual spiritual contact with the deceased. ADCs are consistently reported as profoundly loving experiences that greatly assist the grieving process. Although most researchers have argued that ADCs can occur only spontaneously, Raymond Moody's research has indicated that we do have some control over the production of the experience. In this paper I describe a new induction technique that produces ADCs in a more reliable, rapid, and efficient manner. ADCs induced by this new technique provide a more elaborated experience that often fosters complete resolution of grief. These induced ADCs also appear to be much more like near-death experiences (NDEs) than do spontaneous ADCs, which strongly suggests that NDEs and ADCs may be essentially the same phenomenon.     

Commentary: Moral growth in medical students

Knight has shown how the moral growth of medical students involves a spiritual journey. He may, however, present too sanguine a portrayal of the extent to which the medical education environment promotes this moral and spiritual growth. Medical school may indeed be more abusive than supportive. Admitting more women to medical school and teaching more humanities courses, while worthwhile, will not necessarily promote the goals that Knight appropriately advocates.     

The Evolution of the Moral Sentiments and the Metaphysics of Morals

So-called evolutionary error theorists, such as Michael Ruse and Richard Joyce, have argued that naturalistic accounts of the moral sentiments lead us to adopt an error theory approach to morality. Roughly, the argument is that an appreciation of the etiology of those sentiments undermines any reason to think that they track moral truth and, furthermore, undermines any reason to think that moral truth actually exists. I argue that this approach offers us a false dichotomy between error theory and some form of moral realism. While accepting the presuppositions of the evolutionary error theorist, I argue that contract-based approaches to morality can be sensitive to those presuppositions while still vindicating morality. Invoking Stephen Darwall’s distinction between contractualism and contractarianism, I go on to offer an evolutionary-based contractarianism.     

An exploration of spiritual superiority: The paradox of self‐enhancement

Spiritual training is assumed to reduce self‐enhancement, but may have the paradoxical effect of boosting superiority feelings. It can thus operate like other self‐enhancement tools and contribute to a contingent self‐worth that depends on one's spiritual accomplishments. In three studies (N = 533, N = 2,223, N = 965), a brief measure of spiritual superiority showed good internal consistency and discriminant validity. As predicted, it was distinctly related to spiritual contingency of self‐worth, illustrating that the self‐enhancement function of spirituality is similar to other contingency domains. It was correlated with self‐esteem and, more strongly, with communal narcissism, corroborating the notion of spiritual narcissism. Spiritual Superiority scores were consistently higher among energetically trained participants than mindfulness trainees and were associated with supernatural overconfidence and self‐ascribed spiritual guidance. Our results illustrate that the self‐enhancement motive is powerful and deeply ingrained so that it can hijack methods intended to transcend the ego and, instead, adopt them to its own service.     

Evolution and atheism: Has Griffin reconciled science and religion?

The distinguished theologian, David Ray Griffin, has advanced a set of thirteen theses intended to characterize (what he calls) “Neo-Darwinism” and which he contrasts with “Intelligent Design”. Griffin maintains that Neo-Darwinism is “atheistic” in forgoing a creator but suggests that, by adopting a more modest scientific naturalism and embracing a more naturalistic theology, it is possible to find “a third way” that reconciles religion and science. The considerations adduced here suggest that Griffin has promised more than he can deliver. On his account, God is in laws of nature; therefore, any influence He exerts is natural rather than supernatural. But if the differences God makes are not empirically detectable, then Griffin’s account is just as objectionable as a theory of supernatural intervention. And Griffin has not shown that evolution as distinct from his idiosyncratic sense of Neo-Darwinism is incompatible with theism.