Religious expression permeates through much of human life. In a sense, people exhibit a desire to believe in something, whether that is a sports team of a supreme being. Hence, it is natural for neuroscientists to explore the physical means behind religious experience. Since religious experience seems unique to the human species, humans are considered Homo religio (religious species) or Homo sapiens (wise primates) (Jeeves and Brown, 2009). In chapter seven Jeeves and Brown discuss the foundations of religious experience and morality. Hallucinogenic drugs have been used throughout history as a connection between the material world and the super natural. For example, the Aztecs used mushrooms, the Huicol used peyote, and many other tribes
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Moral behaviors are dictated by a person’s worldview and religious convictions. Hence, it is only natural to consider a neuroscientist’s interpretation of morality when considering religion. Psychologists and philosophers have categorized moral behavior into two distinct categories. The first assumes moral behavior is the result of cognitive brain function, calculating the correct moral decision. In contrast, the second views moral behavior as in the moment, quick decision making that happens subconsciously. Just like religion, neuroscientists studied our emergent morality through examination of brain activity and clinical case studies. One of the most famous case studies in psychology is that of Phineas Gage. Phineas suffered profound trauma to his orbital frontal lobe because of a railway accident. As a result, Phineas’ moral behavior changed from hardworking, responsible, and upstanding to capricious, socially inappropriate, and amoral. Similar case studies have affirmed Phineas’ transformation, signifying a correlation between moral behavior and the orbital frontal cortex. Neurologist Antonio Damasio has studied the relationship between the orbital frontal cortex and moral behavior, developing his theory of somatic markers. “According to his theory, our life experiences help our minds develop automatic responses to events – what we shall call anticipatory-evaluative affective responses. These are coupled to our knowledge of the world. At moments when our consciousness lacks the relevant knowledge for a decision, we are guided by subtle emotions and intuitions” (Jeeves and Brown, 2009, 103). In addition to Damasio’s studies neuroscientists are finding links between the brain’s limbic system (emotions) and our moral decision-making. Supporting evidence for such claims has been found in fMRI studies, which link specific brain structures to moral dilemmas. fMRI has also been utilized in a wider field of neuroscience called
Moral behaviors are dictated by a person’s worldview and religious convictions. Hence, it is only natural to consider a neuroscientist’s interpretation of morality when considering religion. Psychologists and philosophers have categorized moral behavior into two distinct categories. The first assumes moral behavior is the result of cognitive brain function, calculating the correct moral decision. In contrast, the second views moral behavior as in the moment, quick decision making that happens subconsciously. Just like religion, neuroscientists studied our emergent morality through examination of brain activity and clinical case studies. One of the most famous case studies in psychology is that of Phineas Gage. Phineas suffered profound trauma to his orbital frontal lobe because of a railway accident. As a result, Phineas’ moral behavior changed from hardworking, responsible, and upstanding to capricious, socially inappropriate, and amoral. Similar case studies have affirmed Phineas’ transformation, signifying a correlation between moral behavior and the orbital frontal cortex. Neurologist Antonio Damasio has studied the relationship between the orbital frontal cortex and moral behavior, developing his theory of somatic markers. “According to his theory, our life experiences help our minds develop automatic responses to events – what we shall call anticipatory-evaluative affective responses. These are coupled to our knowledge of the world. At moments when our consciousness lacks the relevant knowledge for a decision, we are guided by subtle emotions and intuitions” (Jeeves and Brown, 2009, 103). In addition to Damasio’s studies neuroscientists are finding links between the brain’s limbic system (emotions) and our moral decision-making. Supporting evidence for such claims has been found in fMRI studies, which link specific brain structures to moral dilemmas. fMRI has also been utilized in a wider field of neuroscience called