MAKING SENSE OF GOD: HOW I GOT TO THE BRAIN

Abstract. I describe the development of my work in relating brain research and religion from my personal roots in my family of origin through my professional responsibilities as a pastor, a clinician, and a theological educator to my developing what I call “a neurotheological approach” to faith and ministry. My early correlations gave simplistic attention to bimodal consciousness as an interpretive tool for understanding religion. Subsequently came a more sophisticated exploration of whole-brain functioning and suggested cultural correlates. Currently, I am explicating tae humanizing brain as reflective of our living in an open system, a universe that is unfolding and evolving, a universe in the hands of the whole-making, integrating, emerging God whose reality far exceeds the insights of cultural construction. As we humans relate to this God, attachment and aspiration are reciprocal.     

Is thought-action fusion related to religiosity? Differences between Christians and Jews

The purpose of this study was to evaluate the relationship between thought-action fusion (TAF) and religiosity in Christians and Jews (Orthodox, Conservative, and Reform). There is a growing body of evidence that suggests that religiosity is related to obsessive cognitions in Christian samples, but conceptual and empirical ambiguities complicate the interpretation of that literature and its application to non-Christian groups. As predicted on the basis of previous research, Christians scored higher than Jews on moral TAF. This effect was large and not explained by differences in self-reported religiosity. The Jewish groups did not differ from each other. Furthermore, religiosity was significantly associated with TAF only within the Christian group. These results qualify the presumed association between religiosity and obsessive cognitions. General religiosity is not associated with TAF; it rather depends on what religious group. Moreover, large group differences in a supposed maladaptive construct without evidence of corresponding differences in prevalence rates call into question the assumption that TAF is always a marker of pathology.     

The Moral Implications of Immorality

This essay focuses on the issue of immorality, an issue that has largely been understudied in anthropology. It examines two types of immoral behavior in contemporary Chinese society, drawing on cases widely agreed upon by ordinary people to be morally wrong. Next, it analyzes moral experiences and moral sentiments among individuals who either were victims of immoral acts or recalled their own feelings of being immoral. Ethnographic evidence shows that immorality tends to be intuitive and emotional in actual social actions but in recollections of moral experiences it is reflected upon with rational reasoning and justification. Immorality is essentially the violation of the social, which may explain why ordinary people use immorality to define and defend their social behavior in everyday life. The recent emphasis on moral reasoning and ethical choice in anthropological studies of moralities has overlooked the social in the moral as well as the role of moral sentiments and intuitions in social actions.     

Symptoms of Meares-Irlen/Visual Stress Syndrome in subjects diagnosed with Chronic Fatigue Syndrome

Several diagnostic symptoms of the visual-processing deficit Meares-Irlen/Visual Stress Syndrome are remarkably similar to symptom manifestations reported by individuals with chronic fatigue syndrome (CFS). We surveyed the specific incidences of nine widely-recognised symptoms of visual stress (VS) in a group of subjects (n = 20) previously diagnosed with CFS. The presence of each symptom of VS in the CFS group was compared to its respective presence in both an age and sex matched healthy comparison group (n = 46), and an age and sex matched group comprised of individuals (n = 14) diagnosed with VS. Results showed the frequencies of all nine VS symptoms in the CFS-diagnosed group to be significantly higher (p = .032 – p < .0005) than in the comparison group, with only two symptoms being statistically less frequent in the CFS group than in the VS-diagnosed group. The average number of VS symptoms reported by the CFS group was also significantly higher than the comparison group, yet not significantly different from the VS group. Thus, the occurrence of VS symptoms in subjects diagnosed with CFS appears to be far greater than previously reported, which in turn may indicate the interplay of some yet to be identified underlying factor(s) common to both conditions.     

Metacognitions in patients with hallucinations and obsessive-compulsive disorder: the superstition factor

On the basis of the analogy between intrusive thoughts and auditory hallucinations established by Morrison et al. [(1995). Intrusive thoughts and auditory hallucinations: a cognitive approach. Behavioural and Cognitive Psychotherapy, 23, 265-280], the present work compares the metacognitive beliefs and processes of five groups of patients (current hallucinators, never-hallucinated people with a diagnosis of schizophrenia, recovered hallucinators, obsessive-compulsive disorder (OCD) patients, and a clinical control group) and a non-clinical group. The results show that of the five metacognitive factors considered in this study, two were found to be different in the current hallucinators group in comparison to any other group in the design. Likewise, it is found that the metacognitive beliefs of the current hallucinators coincide with those of the OCD patients in various factors, particularly that relating to superstition, and this is interpreted as lending support to the model of Morrison et al. (1995). Furthermore, the results are discussed in the light of existing research on Thought-Action Fusion, stressing the role that may be played by superstitious beliefs and magical thinking in auditory hallucinations and OCD.     

Religion,moral thought–action fusion,and obsessive–compulsive features in Israeli Muslims and Jews

Previous studies suggest that the link between obsessive–compulsive (OC) symptoms and moral thought–action fusion (TAF) depends on religion; however, no study has compared Muslim and Jewish samples. We examined the relationships between OC symptoms, scrupulosity, religiosity, and moral TAF in Israeli Muslims and Jews. Religiosity was not associated with elevations in OC symptoms, although religiosity correlated with scrupulosity across the entire sample after controlling for depression and anxiety. Moral TAF was related to scrupulosity across the entire sample. The Muslim group had higher levels of OC symptoms, scrupulosity, and depressive symptoms than did the Jewish group, but the groups were equally religious. In addition, Muslims scored higher than did Jews on moral TAF even after controlling for symptoms; however, moral TAF was not related to scrupulosity within the Muslim group. In combination, these results imply that moral TAF depends on cultural and religious factors and does not necessarily indicate pathology.     

Do historic threats to the group diminish identity fusion and its correlates?

We examined the reactions of Spanish participants to three negative historic events: a corruption scandal involving the Royal Family and two separatist efforts by a prosperous region of Spain. Although average fusion scores declined following these events, these declines were limited to sentiments toward the group category – collective ties-; they did not tarnish sentiments toward individual group members – relational ties. Moreover, strongly fused persons continued committed to remain in the group and act agentically by fighting and dying for it. Finally, rank orderings of fusion scores remained stable. These findings demonstrate that negative events weaken some aspects of alignment with the group, including collective ties and fusion, but not other aspects, such as relational ties and endorsement of pro-group behaviors.     

不同植骨方式应用于退行性腰椎滑脱症后路手术的疗效分析

为了比较后路椎阎植骨融合（posterior lumber interbody fusion,PLIF）、后外侧植骨融合（posterolateral lumbar fusion,PLF）及二者联合运用（PLIF＋PLF）在退行性腰椎滑脱症后路手术中的疗效,对59例退行性腰椎滑脱症患者根据手术中植骨方式分为三组,回顾三组患者的临床资料,比较三种植骨融合方式手术时间、术中出血量、椎间隙高度、滑脱角、植骨融合率以及JOA评分改善率。结果显示：B组（PLF）的植骨融合率低于A组（PLIF）及C组（PLIF＋PLF）。在椎间隙高度维持、滑脱角丢失等方面A组优于B组（P〈0．05）,并且与C组无差异（P〉0．05）。在手术时间及术中出血量方面A组优于C组（P〈0．05）,并且与B组无差异（P〉0．05）。JOA评分改善率比较,三组间无显著性差异（P〉O0．05）。因此,得出结论：PLIF和PLF均是退行性腰椎滑脱症后路手术中的有效融合方式;PLIF及PLIF＋PLF的融合率优于PLF;综合分析PLIF应用于退行性腰椎滑脱症后路手术中优于PLF及PLIF＋PLF。