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Armin W. Geertz

When cognitive scientists become religious, science is in trouble: On neurotheology from a philosophy of science perspective

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When cognitive scientists become religious, science is in trouble : On neurotheology from a philosophy of science perspective. / Geertz, Armin W.

I: Religion, Nr. 39, 2009, s. 319-324.

Publikation: Bidrag til tidsskrift/Konferencebidrag i tidsskrift /Bidrag til avisTidsskriftartikelForskningpeer review

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@article{87ac5750df5011de9e3b000ea68e967b,
title = "When cognitive scientists become religious, science is in trouble: On neurotheology from a philosophy of science perspective",
abstract = "Since the 1990s medical technology has afforded exciting possibilities for studying the brain. Together with knowledge accrued through psychology and psychiatry, it has set the stage for pioneering research and stimulated disciplines such as Social Neuroscience, the Cognitive Science of Religion, Cognitive Anthropology, and Cognitive Archaeology. Another discipline has arisen, Neurotheology, which is interested in the brain and religious experience. Early proponents such as d'Aquili and Newberg had a religious agenda in their work. Others, such as members of Transcendental Meditation, have used experimental and brain studies to legitimate religious agendas. Experiential shamanists have embarked on a similar legitimation process. The differences between science and therapy and spirituality have been slurred or denied. Neurotheological attempts to discover special areas of the brain responsible for religious experiences have led to untenable results. The fact that such research has passed the peer review process of leading psychological, psychiatric, and neurological journals is perhaps more indicative of the pervasiveness of religiosity throughout American society than of objective brain science. This essay argues that neurotheology is an example of the struggle between confessional and critical approaches to the study of religion. The main difference is that the battlefield of this struggle is the brain.",
keywords = "religion, religionsvidenskab, metode, kognition, kognitiv religionsvidenskab, mystik, meditation, neuroteologi, neurovidenskab, religion, study of religion, methodology, cognition, cognitive science of religion, mysticism, meditation, neurotheology, neuroscience",
author = "Geertz, {Armin W.}",
year = "2009",
language = "English",
pages = "319--324",
journal = "Religion",
issn = "0048-721X",
publisher = "Taylor & francis",
number = "39",

}

RIS

TY - JOUR

T1 - When cognitive scientists become religious, science is in trouble

T2 - On neurotheology from a philosophy of science perspective

AU - Geertz, Armin W.

PY - 2009

Y1 - 2009

N2 - Since the 1990s medical technology has afforded exciting possibilities for studying the brain. Together with knowledge accrued through psychology and psychiatry, it has set the stage for pioneering research and stimulated disciplines such as Social Neuroscience, the Cognitive Science of Religion, Cognitive Anthropology, and Cognitive Archaeology. Another discipline has arisen, Neurotheology, which is interested in the brain and religious experience. Early proponents such as d'Aquili and Newberg had a religious agenda in their work. Others, such as members of Transcendental Meditation, have used experimental and brain studies to legitimate religious agendas. Experiential shamanists have embarked on a similar legitimation process. The differences between science and therapy and spirituality have been slurred or denied. Neurotheological attempts to discover special areas of the brain responsible for religious experiences have led to untenable results. The fact that such research has passed the peer review process of leading psychological, psychiatric, and neurological journals is perhaps more indicative of the pervasiveness of religiosity throughout American society than of objective brain science. This essay argues that neurotheology is an example of the struggle between confessional and critical approaches to the study of religion. The main difference is that the battlefield of this struggle is the brain.

AB - Since the 1990s medical technology has afforded exciting possibilities for studying the brain. Together with knowledge accrued through psychology and psychiatry, it has set the stage for pioneering research and stimulated disciplines such as Social Neuroscience, the Cognitive Science of Religion, Cognitive Anthropology, and Cognitive Archaeology. Another discipline has arisen, Neurotheology, which is interested in the brain and religious experience. Early proponents such as d'Aquili and Newberg had a religious agenda in their work. Others, such as members of Transcendental Meditation, have used experimental and brain studies to legitimate religious agendas. Experiential shamanists have embarked on a similar legitimation process. The differences between science and therapy and spirituality have been slurred or denied. Neurotheological attempts to discover special areas of the brain responsible for religious experiences have led to untenable results. The fact that such research has passed the peer review process of leading psychological, psychiatric, and neurological journals is perhaps more indicative of the pervasiveness of religiosity throughout American society than of objective brain science. This essay argues that neurotheology is an example of the struggle between confessional and critical approaches to the study of religion. The main difference is that the battlefield of this struggle is the brain.

KW - religion

KW - religionsvidenskab

KW - metode

KW - kognition

KW - kognitiv religionsvidenskab

KW - mystik

KW - meditation

KW - neuroteologi

KW - neurovidenskab

KW - religion

KW - study of religion

KW - methodology

KW - cognition

KW - cognitive science of religion

KW - mysticism

KW - meditation

KW - neurotheology

KW - neuroscience

M3 - Journal article

SP - 319

EP - 324

JO - Religion

JF - Religion

SN - 0048-721X

IS - 39

ER -