Neurotechnology & Neuroethics - Essay Example

Book Proposal: Neurotheology Neurotheology is a relatively new scientific field in which scientists attempt to discover the missing elements of physical science by scientifically studying human beliefs. In the modern age, science has come to dominate the way we think as well as the theories regarding the way we think to the exclusion of any comprehensive understanding of the human mind, spirituality, beliefs and ideas. Neurotheology attempts to bridge this gap. Neurotheology engages meaningfully diverse understandings of reality including the physical, mental, and spiritual. The discipline explores ways humans experience, generate, interpret and mediate beliefs. Its primary objectives are to establish comprehensive, interdisciplinary approaches to understand beliefs and to explain, interpret and predict the influences of beliefs to thought, feeling, behavior and experience. Purpose The purpose of this volume is to provide scope and definition to the new discipline of Neurotheology. Current scholarship in Neurotheology offers perspectives from Darwinian evolution and neuroscience (studies in frontal, parietal lobes and temporal lobe epilepsy), neuropsychology, genetics, cognitive science, cellular biology, chemistry, physics, mindfulness, electromagnetic field effects, and varying perspectives from psychology like conditioning, attachment and learning theories. Other perspectives on science and beliefs are developing from neuroeconomics, neuropolitics, and neuroethics while other fields of science need greater inclusion like astronomy, ecology, engineering, geology, linguistics and mathematics. Neurotheology acknowledges the complexity and diversity of human beliefs by providing a broad conceptual framework to encompass beliefs whether mystical or religious, economic or environmental, political or social, or some other. Each dimension of beliefs affords critical, creative study of the science(s), beliefs and/or belief systems involved. Both the science and beliefs intersect through a four-fold methodology that provides the basis to unpack the complexity of their relationship and intimate the relationship’s influence to human thought, feeling, behavior and experience. The proposed book “Neurotheology” attempts to summarize the complexities of this science to provide a general understanding of what neurotheology is and investigate some of the diversity of disciplines to which it is applicable. Audience The book is primarily intended for college students but will serve also as an introductory text for anyone interested in learning more about this new science. Others who may be interested in the book might include religious leaders, psychologists, philosophers, physical scientists, archaeologists, anthropologists or laypeople interested in keeping up with the latest developments in science. As an overview of the field, the book is not limited to any particular field of study or discipline. Instead, it attempts to illustrate how neurotheology is applicable in a wide range of studies and practices. The book will benefit its readers by providing a thorough overview to date of the interdisciplinary scope of neurotheology in general and a review of its many possible applications to relevant disciplines. Within this context, the book will also assist readers in discovering where to begin looking for further information on neurotheology in the field of their personal interest. Theoretical basis The book will investigate the vast range of discipline approaches of neurotheology based upon many different scientific perspectives. Beginning with an overview of what neurotheology is and what it attempts to accomplish, the book will illustrate how neurotheology proposes six belief dimensions, each of which encompasses different disciplines that posit particular understandings of brain (human physiology), mind, and beliefs from their own viewpoints, research commitments and program obligations. Each discipline may interpret and explain the relationship between brain, mind and beliefs differently. Hence, each belief dimension and every discipline within the dimension offer unique interpretations of the relationship between brain, mind and beliefs and the influences of that relationship to thought, feeling, behavior, and experience. The first of these belief dimensions is the most obvious element of neurotheology. This dimension considers the mystical, religious, spiritual and theological traditions and experiences. These include African traditional and diasporic religions, Baháí Faith, Buddhism, Cao Dai, Chinese folk religion, Christianity, Hinduism, Islam, Jainism, Jehovahs Witnesses, Juche, Judaism, Neo-Paganism, Non-Adherent (e.g. Secular, Atheist, Irreligious, Agnostic, and Nontheist), Primal indigenous ("Pagan"), Quaker, Rastafarian, Scientology, Shamanism, Shinto, Sikhism, Spiritism, Tao, Tenrikyo, Unitarian Universalism, Vedic traditions, Wicca, Zoroastrianism, and many others. Irreligious approaches include Agnosticism, Atheism, Humanism, and Rationalism. Mystical traditions also include Gnosticism, Kabbalah, Nagas, Sufism, Vajrayana and more. The second belief dimension is that of the scientific programs and psychological theories that are often pitted against the ideas of the first as if they were diametrically opposed. These include astronomy, biology, chemistry, cognitive science, ecology, economics, engineering, genetics, geology, linguistics, mathematics, neuroscience, physics, psychology (e.g., conditioning, attachment and learning theories), and others. Historical and philosophical traditions comprise the third belief dimension. This dimension includes consideration of historical interpretations including orientations preferential to the past, present or future. Differences in philosophical traditions include African Cosmologies, Eastern (Chinese, Indian, Persian), and Western (Greco-Roman, Medieval, and Modern). The final three dimensions are perhaps not as obvious but equally as important to understanding. Anthropological influences are considered within the fourth belief dimension through such concepts as culture (art, custom, knowledge, law, morals, etc.), gender, geography, politics, race, sexuality, social movements, and others. The fifth belief dimension is concerned with technological developments impacting the study of beliefs. These include biological machinery, genetics, neuro-technology, psycho-pharmacology, and others. Finally, the sixth dimension considers ethical implications of various means of study. This involves the implications of scientific programs and their tools used to understand, explore and interpret beliefs, as well as ethical implications of belief influences to human thought, feeling, behavior and experience. Within this overview, it is as important to understand the methodology of neurotheology as it is to understand its dimensions. Neutheological methodology consists of four approaches to understand and unpack relationships between science and beliefs and/or belief systems, and intimate the influences of relationships to human thought, feeling, behavior and experience. The first of these is a consideration of worldviews and paradigms that are represented within the context of the discipline itself. This determines how we identify, define, interpret and shape our view of things as well as the mental tools and mindsets we use to understand a given situation. The second approach relates to relationships, whether circular, complex, dualistic, hierarchical, linear, monistic, quantum or something else, and typologies such as Ian Barbour’s four-fold approach of conflict, independence, dialogue and integration. Ritual experience comprises the third approach in which the various activities, practices, processes and procedures of various belief systems are used to maintain and support growth. The fourth approach focuses upon the question of reality. Different beliefs and belief systems propose different ways to understand and interpret reality whether of the physical, mental or spiritual kind, or of the personal, social, internal, or external types. Neurotheology attempts to speak comprehensively and relevantly to different understandings of reality. Relationship to Contemporary Theory This book will be the first of its kind to show the broader project of Neurotheology beyond other scholarly accounts of religious beliefs and spiritual practices by cognitive science, neuroscience, and psychology. In its consideration of the field, the book will present chapters dedicated to neuroscience and biology, cognitive science and psychology, chemistry and genetics, physics and economics, historical and philosophical traditions, anthropology, and neurotechnology and neuroethics. The discussion of neuroscience and biology will investigate the various biological functions that play a part in developing the way we think and our beliefs about the world. Scientists such as Eugene D’Aquili, Andrew Newberg, Joseph Giovannoli, Bruce Lipton and Robert Pollack have explored those structures of the physical brain believed to play a part in human emotion and cognition. By investigating how the brain’s structures influence physical perception, emotion and cognition, these scientists demonstrate how biology is inextricably linked to the development of spiritual belief and the way in which we approach the world. This chapter will focus on the various ways in which scientists have attempted and continue to attempt to understand religion, spirituality and the way we think through cognitive study. The numerous titles available in this area denotes it as an important element in neurotheology, but, as it is not the only dimension, questions of how cognitive thought and its development affect the other dimensions are addressed and the author presents references for further investigation into these various fields of inquiry. Economics in neurotheology refers to the application of economic theories to the way in which people, and other higher order thinking animals, approach complex issues to make decisions. The application of economic theory, particularly game theory, has been illuminating in the field and begins to explain why some seemingly unexpected complex conclusions are reached. The genetics in neurotheology, as the title of the chapter might suggest, focuses on what is known in the physical sciences regarding our genetic code. This chapter discusses the various ways in which genetics attempts to address the question of spirituality and belief in a higher power as well as how this science meshes with and remains different from other approaches to the question. This chapter will generally address the question of how we perceive God and what it would take for us to be like him. This begins to make connections between the biology of the brain, the theology of the world’s religions and the scientific view of why the brain continues to cling to the concept of spirituality and a higher power. Understanding the role of psychology not only in interpreting why we believe as we do but also how we interpret what we believe is a very important aspect of neurotheology and thus receives an entire chapter dedicated to this one field of study. By looking at various ways in which people interpret the world based upon their spiritual beliefs and psychological development, it can be seen how approaches to neurotheology might yield different results. Approaching the question of spirituality from a physics perspective involves applying scientific principles such as those used in determining quantum theory to the questions of religion and belief. This attempts to reconcile reality and belief, knowledge and instinct through logic. Similar to studying the biology or genetics of spirituality, chemistry in neurotheology remains radically different from either of these considerations in the focus. Rather than examining the physical structures within the brain that might contribute to the development of our belief systems or trying to find a specific binary code or series of codes that would inform us of the presence of a higher power, the chemistry of neurotheology examines the chemical changes that can occur within the body and how these chemical combinations might affect the way we view the world around us. Finally, the ethics in neurotheology examines the ethical issues that are raised in the process of studying belief systems. Defining what is right or wrong in terms of pursuing knowledge is not always as straightforward as it might seem and determining where the dividing line is can get quite murky. This chapter examines current thought on these ethical lines and begins to outline where gray areas exist. Selling points There are numerous selling points for a work of this type. The largest of these is its interdisciplinary approach in that it is as applicable to the physical sciences as it is to the spiritual leader, two fields that have often been perceived as mutually exclusive. Because the book will encompass a wide breadth of interdisciplinary interests by scholars in many fields, there is tremendous applicability to better understanding the world as a community with impact felt culturally, socially, economically, and politically interwoven into a single field of study and a provided methodological approach. The book opens up the field of discussion of how science and religion might begin to operate within the same world, opening up numerous areas of discussion and investigation not only among these two worldviews, but in many others as well. Because of its wide scope and general outlook, the book is helpful to anyone involved in any of these fields and therefore marketable to scholarly and professional organizations as well as for colleges and university programs as classroom material or to place on recommended reading lists. “Neurotheology” brings many points together in one accessible volume for easy and quick understanding and as a resource for more in depth study. Meeting the Competition While there are several books on the shelves currently that address some issue related to neuroscience, there is, as yet, no comprehensive book providing the type of general overview that “Neurotheology” presents. Books such as The Mystical Mind: Probing the Biology of Religious Experience, Theology and the Sciences (D’Aquili & Newberg); The Biology of Belief: How Our Biology Biases Our Beliefs and Perceptions (Giovannoli et al); The Biology of Belief (Lipton) and The Faith of Biology and the Biology of Faith (Pollack) all focus primarily on the biology of neuroscience with only brief discussion as to how this is applicable to other fields. Numerous titles are available that address the cognitive approach to neurotheology. Examples include Cognitive Models and Spiritual Maps: Interdisciplinary Exploration of Religious Experience by Jensine Andresen and Robert K.C. Forman, which brings together several essays on the topic; The Naturalness of Religious Ideas: A Cognitive Theory of Religion by Pascal Boyer; A Mind of its Own: How Your Brain Distorts and Deceives by Cordelia Fine; Changing Minds: The Art and Science of Changing Our Own and Other People’s Minds by Howard Gardner and How Religion Works: Towards a New Cognitive Science of Religion by Iikka Pyysiainen. Titles available discussing the concept of using economic theory to understand the development and maintenance of our beliefs and activities include The Consilient Brain by Gerald A. Cory Jr.; Decisions, Uncertainty and the Brain by Paul W. Glimcher; Behavioral Game Theory by Colin R. Camerer; Neurorationality: A Neuroeconomic Approach to Mental Health and Good Sense by Peter Politser and Neuromarketing: Is there a ‘Buy Button’ on the Brain? By Patrick Renvoise and Christopher Morin. Only two books have been found that address the question of genetics and neurotheology. These include The God Gene: How Faith is Hardwired into Our Genes by Dean Hamer and Neurotheology: Brain, Science, Spirituality, Religious Experience by Rhawn Joseph et al. This highlights the need for further research into this area of neurotheology as well as indicate the need for additional exposure of this area of research. Titles available discussing neuroscience in neurotheology include Neuroscience and the Person by Andrew Newberg et al; Your Brian and the Mind of Christ by William G. Robbins; The ‘God’ Part of the Brain by Matthew Alper and Consciousness at the Crossroads written by the Dalai Lama. Several authors have addressed the question of psychology in neurotheology. These include Daniel Batson in Religion and the Individual; Edward Bruce Bynum in The African Unconsciousness; James W. Fowler in Stages of Faith; Leslie Francis in Faith and Psychology; Wayne Proudfoot in William James and a Science of Religions and Harvey Whitehouse in Mind and Religion. There are three primary titles dealing with the question of physics in neurotheology. These include Possible Influences of Biblical Beliefs on Physics by George L. Murphy and Belief in God in an Age of Science and Science and Theology both by John Polkinghorne. There is a similar lack of sources available when investigating chemistry in neurotheology with only one book coming easily to hand: Zen and the Brain by James H. Austen. The question of ethics in neurotheology has been addressed to some degree, but not in context of a full discussion of the various elements of the field. Titles concerned with ethics include Neuroethics: Defining the Issues in Theory by Judy Illes; Neuroethics: Mapping the Field by Steven J. Marcus and Neuroethics: Challenges for the 21st Century by Neil Levy. In all of these cases, the focus of the book remains addressed to only one element of the field with occasional glimpses into how these studies relate to other fields of interest or study, but do not suggest at the other fields within neurotheology itself. Specifics and Timetables Book length: Approximately 200-250 pages Time table: The first draft of the book could be completed as quickly as February of 2008. Working Chapter Titles: Introduction Chapter One – What is Neurotheology (See NT 3A article, see Thesis) Chapter Two – Full Description of Neurotheology Methodology. Chapter Three – Examples of Neurotheology: Neuroscience & Biology Chapter Four – Examples of Neurotheology: Cognitive science & Psychology Chapter Five - Examples of Neurotheology: Chemistry & Genetics Chapter Six – Examples of Neurotheology: Physics & Economics Chapter Seven – Historical & Philosophical traditions present in Neurotheology Chapter Eight – Anthropology in Neurotheology Chapter Nine - Neurotechnology & Neuroethics Summary Robust Bibliography Read More