Skip to main content Accessibility help
×
Hostname: page-component-cd9895bd7-dzt6s Total loading time: 0 Render date: 2024-12-25T18:12:05.263Z Has data issue: false hasContentIssue false

Chapter 7 - Religion, Violence, and the Brain: a Neuroethical Perspective

Published online by Cambridge University Press:  07 February 2019

Donatella Marazziti
Affiliation:
Università degli Studi, Pisa
Stephen M. Stahl
Affiliation:
University of California, San Diego
Get access

Summary

Image of the first page of this content. For PDF version, please use the ‘Save PDF’ preceeding this image.'
Type
Chapter
Information
Publisher: Cambridge University Press
Print publication year: 2019

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

Lataster, R. uperscientific, A definition of ‘religion’ and a clarification of Richard Dawkins’ New Atheism. Literature & Aesthetics. 2014; 24(2): 109124.Google Scholar
According to the Pew Research Center, the statistics in 2015 is the following: 84 per cent religious (subdivided as such: 31.2 per cent Christians; 24.1 per cent Muslims; 15.1 per cent Hindus; 6.9 per cent Buddhists; 5.7 per cent Folk religions; 0.8 per cent others; 0.2 per cent Jews) and 16 per cent classified as “unaffiliated.” www.pewresearch.org/fact-tank/2017/04/05/christians-remain-worlds-largest-religious-group-but-they-are-declining-in-europe/.Google Scholar
Park, JZ. Conflict between religion and science among academic scientists? J Sci Study Religion. 2009; 48(2): 276292.Google Scholar
Seiwert, H. Theory of religion as myth. On Loyal Rue (2005), Religion is not about God. In: Stausberg, M, ed. Contemporary Theories of Religion. A Critical Companion. New York, NY: Routledge; 2009: 224241.Google Scholar
Rue, L. Religion Is Not About God: How Spiritual Traditions Nurture Our Biological Nature and What To Expect When They Fail. New Brunswick: Rutgers University Press; 2005.Google Scholar
Rue, L. Religious naturalism – where does it lead? Zygoll. 2007; 42(2): 409422.Google Scholar
Schilbrack, K. Philosophy and the Study of Religions: A Manifesto. Malden, MA: Wiley-Blackwell; 2014: 128.Google Scholar
Clausen, J, Levy, N, eds. Handbook of Neuroethics. New York, NY: Springer; 2015.Google Scholar
Whitfield, W. Towards a neurotheology? Int J Psychiatr Nurs Res. 2003; 8(3): 941.Google ScholarPubMed
Shukla, S, Acharya, S, Rajput, D. Neurotheology – matters of the mind or matters that mind? J Clin Diagn Res JCDR. 2013; 7(7): 14861490.Google Scholar
Sayadmansour, A. Neurotheology: the relationship between brain and religion. Iran J Neurol. 2014; 13(1): 5255.Google ScholarPubMed
Fingelkurts, AA, Fingelkurts, AA. Is our brain hardwired to produce God, or is our brain hardwired to perceive God? A systematic review on the role of the brain in mediating religious experience. Cogn Process. 2009; 10(4): 293326.CrossRefGoogle ScholarPubMed
Gabriel, M. I am Not a Brain. Philosophy of Mind for the Twenty-First Century. Cambridge: Polity Press; 2017.Google Scholar
Lucas, R. Man Incarnate Spirit. A Philosophy of Man Compendium. Turin: Circle Press; 2008.Google Scholar
Fuchs, T. The brain – a mediating organ. J Consc Studies. 2011; 18(7–8): 196221.Google Scholar
Borrell-Carrió, F, Suchman, AL, Epstein, RM. The biopsychosocial model 25 years later: principles, practice, and scientific inquiry. Ann Family Med. 2004; 2(6): 576582.Google Scholar
Beerbower, E, Winters, D, Kondrat, D. Bio-psycho-social-spiritual needs of adolescents and young adults with life-threatening illnesses: implications for social work practice. Soc Work Health Care. 2018; 29: 117.Google Scholar
Ries, J. The Origins of Religions. Grand Rapids, MI: Eerdmans Pub Co.; 1994.Google Scholar
Shariff, AF, Willard, AK, Andersen, T, Norenzayan, A. Religious priming: a meta-analysis with a focus on prosociality. Pers Soc Psychol Rev. 2016; 20(1): 2748.CrossRefGoogle ScholarPubMed
Stein, DJ. The neurobiology of evil: psychiatric perspectives on perpetrators. Ethn Health. 2000; 5(34): 303315.CrossRefGoogle ScholarPubMed
Harris, S, Kaplan, JT, Curiel, A, et al. The neural correlates of religious and nonreligious belief. PLoS ONE. 2009; 4(10): 19.Google Scholar
Yang, Y, Narr, KL, Baker, LA, et al. Frontal and striatal alterations associated with psychopathic traits in adolescents. Psychiatry Res. 2015; 231(3): 333340.CrossRefGoogle ScholarPubMed
Pape, LE, Cohn, MD, Caan, MW, et al. Psychopathic traits in adolescents are associated with higher structural connectivity. Psychiatry Res. 2015; 233(3): 474480.CrossRefGoogle ScholarPubMed
Yang, Y, Wang, P, Baker, LA, et al. Thicker temporal cortex associates with a developmental trajectory for psychopathic traits in adolescents. PLOS ONE. 2015; 10(5): 115.Google Scholar
Rogers, JC, De Brito, SA. Cortical and subcortical gray matter volume in youths with conduct problems: a meta-analysis. JAMA Psychiatry. 2016; 73(1): 6472.Google Scholar
Agarwal, S, Kumar, V, Agarwal, S, et al. Meditational spiritual intercession and recovery from disease in palliative care: a literature review. Ann Palliat Med. 2018; 7(1): 4162.CrossRefGoogle ScholarPubMed
Mishra, SK, Togneri, E, Tripathi, B, Trikamji, B. Spirituality and religiosity and its role in health and diseases. J Relig Health. 2017; 56(4): 12821301.CrossRefGoogle ScholarPubMed
Silveira, S, Bao, Y, Wang, L, et al. Does a bishop pray when he prays? And does his brain distinguish between different religions? PsyCh J. 2015; 4: 199207.CrossRefGoogle ScholarPubMed
Sulmasy, DP. A biopsychosocial-spiritual model for the care of patients at the end of life. Gerontologist. 2002; 42(3): 2433.Google Scholar
Marazziti, D. Psychiatry and terrorism: exploring the unacceptable. CNS Spectrums. 2016; 21: 128130.CrossRefGoogle ScholarPubMed
Persson, I, Savulescu, J. Unfit for the Future: The Need for Moral Enhancement. Oxford: Oxford University Press; 2012.CrossRefGoogle Scholar
Torres, P. Moral bioenhancement and agential risks: good and bad outcomes. Bioethics. 2017; 31(9): 691696.CrossRefGoogle ScholarPubMed
Giordano, J, Kulkarni, A, Farwell, J. Deliver us from evil? The temptation, realities, and neuroethico-legal issues of employing assessment neurotechnologies in public safety initiatives. Theor Med Bioeth. 2014; 35(1): 7389.CrossRefGoogle ScholarPubMed

Save book to Kindle

To save this book to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about saving to your Kindle.

Note you can select to save to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.

Find out more about the Kindle Personal Document Service.

Available formats
×

Save book to Dropbox

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Dropbox.

Available formats
×

Save book to Google Drive

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Google Drive.

Available formats
×