in the development of human religiosity. Th ese include beliefs that shamanism was the universal religion of Paleolithic hunter-gatherers and that it represents a neurotheology, the expressions of which have been preserved in ancient cave art and in the magico-religious beliefs and practices of
In this volume of essays, Newberg sets out to formulate the nature and basic principles of neurotheology.
In the first chapter he describes what neurotheology sets out to be: a unique field of scholarship and investigation that explores the relationship between the brain and theology and, more
effects of prayer, considers psychosomatic medicine and neurotheology (which diminish the need for supernatural hypotheses for prayer’s efficacy) and reviews some studies and critiques of distal intercessory prayer. Brown argues that, from a pentecostal perspective, which emphasizes relationship plus
,” seeking out and favoring those who most resemble them. The gospel ideal, however, calls for a diverse, multicultural, and multiethnic community of God’s people (p. 105). Green explores the boundary where psychology, spirituality, and neuroscience merge to form “neurotheology” or “spiritual neuroscience
Buin, 2000), or “NeuroTheology: Brain, science, spiritu- ality, religious experience” ( Joseph, 2002). Taken together, these and similar volumes impress many people from general readers to various experts of other disciplines with the alleged recent “breakthroughs” in neurobiology and the projection of
, which impedes a deepening of the speciﬁcities of each approach. Aletti ﬁnds an example of “integration” in psychotheology or theopsychology that, akin to neurotheology or theoneurology, risks reducing the scope and the speciﬁcity of theology and psychology or neurology. He remarks that the problems that
hoping to reinvigorate their respective fields with a shot of ‘neuro’ tonic: neuroanthropology, neuroeconomics, neuroethics, neuroaesthetics, and neurotheology have joined a host of other neurologically-inflected disciplines in the humanities and social sciences. At the same time, the growing
, Pilch draws heavily on the work of Eugene d’Aquili and Andrew Newberg, cognitive neuroscientists who have worked at the vanguard of the emerging ﬁeld of ‘neuro-theology’, 10 and of the cul- tural anthropologist Felicitas Goodman, who has done extensive ﬁeldwork among groups with trance and visionary
. Explaining Consciousness: The Hard Problem , pp. 249-266. Cambridge : MIT Press .
MacLennan , B.J. ( 2003 ). Evolutionary Neurotheology and the Varieties of Religious Experience . In: R. Joseph , ed., NeuroTheology: Brain, Science, Spirituality, Religious Experience . San Jose