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In the fractious debate on the existence of God and the nature of religion, two distinguished authors radically alter the discussion. Taking a perspective rooted in evolutionary biology with a focus on brain science, the authors elucidate the perennial questions about religion: What is its purpose? How did it arise? What is its source? Why does every known culture have some form of it? Their answer is deceptively simple, yet at the same time highly complex: The brain creates religion and its varied concepts of God, and then in turn feeds on its creation to satisfy innate neurological and associated social needs. Brain science reveals that humans and other primates alike are afflicted by unavoidable sources of stress that the authors describe as "brainpain." To cope with this affliction people seek to "brainsoothe." We humans use religion and its social structures to induce brainsoothing as a relief for innate anxiety. How we do this is the subject of this groundbreaking book. In a concise, lively, accessible, and witty style, the authors combine zoom-lens vignettes of religious practices with discussions of the latest research on religion's neurological effects on the brain. Among other topics, they consider religion's role in providing positive socialization, its seeming obsession with regulating sex, creating an afterlife, how religion's rules of behavior influence the law, the common biological scaffolding between nonhuman primates and humans and how this affects religion, a detailed look at brain chemistry and how it changes as a result of stress, and evidence that the palliative effects of religion on brain chemistry is not matched by nonreligious remedies. Concluding with a checklist offering readers a means to compute their own "brainsoothe score," this fascinating book provides key insights into the complexities of our brain and the role of religion, perhaps its most remarkable creation.

Tabla de contenidos provista por Syndetics

• Preface(p. 7)
• Acknowledgments(p. 9)
• 1 And What an Amazing, If Improbable, Story It Is(p. 11)
• 2 You Need Both a Zoom Lens and a Microscope to See Religion(p. 21)
• 3 Adventures of the Soul(p. 45)
• 4 Faith in Sex(p. 69)
• 5 Religion as Law and the Denial of Biology(p. 83)
• 6 Is Religion Monkey Business?(p. 101)
• 7 My Brain. Your Liturgy. Our State of Grace(p. 123)
• 8 The Elephant in the Chapel Is in Your Skull(p. 143)
• 9 Puzzles, Answers, and More Puzzles(p. 165)
• 10 And What's Your Brainsoothe Score?(p. 183)
• 11 Rather a Beginning, Not a Conclusion(p. 193)
• Endnotes(p. 217)
• Index(p. 239)

Extracto provisto por Syndetics

Preface to the Paperback Edition It's both a pleasure and painful to write a preface to the paperback edition of God's Brain . The pain is due solely to the absence from the world of Michael McGuire, who died in February 2016 and with whom preparing this book was a joy and an adventure. The emergence of the book was a testament to the effort to engage in disciplined thinking about the most general and significant of our species' dilemmas. And if there is a god, its acceptable automatic tenure in the world is invalidated by the pointlessness of removing from human turmoil such a generous and skillful healer and thinker as Michael McGuire, MD. The pleasure is from the success of the book, with an audience in English and several other languages (e.g., Dutch, Turkish, and Korean) -- readers evidently found the book a scholarly work that was durably sturdy and helpfully clear. Its publication was an act of affirmative contact with people evidently as provoked and perturbed with religious fuss and bother as were Mike and I.  We danced in a small ballroom boasting relatively few people who were prepared to examine religion without committing either to its hot support or wielding the cold, soon-crimson swords of religious warfare. We could not intellectually and scientifically digest the analytical and often aggressively literal atheism of prominent thinkers in the field -- which is finally explanationless. Nor could we offer to grip on the other outstretched hand the wholly confident declarations about God chanted by luxuriously robed or proudly austere managers of after-death interaction and negotiation with the divine. Surely this was not a matter exclusively for theorists of theology -- those proud managers of conjectural this and that. Surely we were correct to confer on religion the dignity of a plausible empirical residence -- the brain -- which was a far more likely permanent home for human religion than the elbow or the big toe or the left shoulder. Surely we were entitled to ask quite humbly reasonable questions about the reasons for the burly giant influence of the brain and how it made people not only sing hymns and eat or not eat particular foods but also seek favor from the managers of heaven and independence from the dread keepers of the devil's dungeons.  Those were the kinds of questions we presented to ourselves and shared with our readers. They were simple questions about a vast matter. They were animated by the conviction that nothing human beings craved, did, or hated was beyond sympathetic comprehension and even evaluation and admiration. You could be fed up with theologians or zealots. But nonetheless you could and should give a respectful ear to a thunderous Mass and gaze a sharply long time at a tall cathedral. You had to, to understand the matter. Surely sometimes excess revealed the normal. Are there salient scientific advances in knowledge about the brain since our book was published? Of course. There's almost a new scientific continent that has been burgeoning, helping people's health, building our understanding and self-understanding, and penetrating a mystery by creating yet another mystery to solve. Another book or four or fourteen or four thousand would be necessary to begin to account for the trove of research findings, syntheses, histories, x-rays, countless tales from countless labs and thinkers at desks and neurosurgeons on emergency midnight duty. I could not and would not essay an account of all of this richness, especially without Michael but also because it's no longer my full-time trade. Then what is the most salient, frightening, and long-term preemptive finding embedded in God's Brain ? As we noted, "the brain evolved first to act, and only then to think." And as the world turns, and people roil and toil and move and hide, there recurs a major show of the power of the brain when it is determined that the members of group A threaten or disgust or odorously irritate members of group B. Then the members of group A see only one completely desirable solution to the deplorable existence of group B--which is to kill all its members, the more colorfully and the faster the better. Even within an overwhelmingly complex world, the simple power of cortical definition of members of Homo sapiens into strict and arbitrary categories overcomes all nuance. And we had to face the issue: why were beliefs conjured and sustained in the brain so easily and widely associated with extravagant murderousness that also generated roiling communal satisfaction among enthusiasts of holy war? This is what the rambunctious zealot appears to conclude: "You are a member of That Awful Group. The whole crowd of you miserable denizens is obviously a blight on the earth. Without question, it will be desirable to kill you as soon as we can manage it. The welcome bubble-up of your red blood from your gashed skin underscores our devotion and our virtue. This we believe. It may be unbearably harsh, but it is our way, and the only way. If others are alarmed and frightened, that is how it is. Pay heed to God or Allah or whoever on behalf of whom you act." However, as characters in the plays of Shakespeare say, "Stay." Is it not merely trivially ghoulish to emphasize religious warfare in the world in a book that is nonetheless evenly seeking a broadly general understanding of the brain? Yes, yes. We live in a real world, the empirical reality of which compels us to stare equally, if not more cautiously, even suspiciously, at the weightlifter as at the ballerina. Attention must be paid, and emphasized, to what appears to be an enhanced salience of brutal human conflict based on codified rules of living. These are systems usually described as "religions." What is pertinent here is that such aggregates appear to find intolerable the continued existence of other sets of rules of living. Equally intolerable are, of course, the degraded people who follow and may even worship them. In long-ago Europe, earnest and confident Christian Crusaders endured uncommonly poor travel arrangements in order to slaughter persons whose brains and behavior revealed and formalized their day-to-day connection to an unacceptable God. Their contemporary equivalents travel to Paris or California or Mumbai to do the same vital thing. The victims are considered worthless infidels. It is a triumphant mercy, then, to kill them, as garishly and dramatically as possible. They deserve it. Despite a contemporary world that cherishes brain science and every other kind of science, small collectivities committed to the large idea of their special pious perfection could and did create havoc and death willy-nilly wherever they could. They confected for their religion the opposite of what McGuire and I called "brainsoothing." This was an ambient sense of group peace and belonging. It could be experienced during a congenial holiday Mass or storefront church hymn song, singing old-standard love songs in a group, or engaging in other collective actions. It didn't have to be pious activity. All that was necessary was being in the gathering, and being accepted by it affirmed dignified membership in a desirable and comforting group. By the same standard, for a zealot murderous achievement was soothing too. Perhaps it persisted only for a short time and perhaps with disagreeable retribution. The sole point here is that on dire occasion, God's brain animates murder. It's a mean-spirited point of entry to the book itself, for which I apologize. Nevertheless, perhaps it is a constructive and plausible one directed to how knowledge about cortical action -- and potential human action -- can deliver guidance to sensible custodians of agreeable human communities. Lionel Tiger Excerpted from God's Brain by Lionel Tiger, Michael McGuire All rights reserved by the original copyright owners. Excerpts are provided for display purposes only and may not be reproduced, reprinted or distributed without the written permission of the publisher.

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Library Journal Review

Given the stresses of life, the human brain often turns toward religion as a fruitful source of "brainsoothe"-reassurance that comes from religious beliefs, communal activities, and human associations that optimize the brain's chemical profile. So contend anthropologist Tiger (anthropology, Rutgers Univ.; Men in Groups) and psychiatrist McGuire (psychiatry & behavioral sciences, emeritus, UCLA; Darwinian Psychiatry), who offer chapters on religion and sex, morality, socialization, liturgy, and brain chemistry, among others. They conclude that "religious socialization leads to predictable, desirable outcomes among believers. Were this not the case, participation would decline." The authors write here for a lay audience, offering interesting anecdotes, personal experiences, and witty turns of phrase. Nonetheless, the book is distressingly short on empirical data, and Tiger and McGuire too often assume their own authority: they fail to distinguish generalizations from self-evident truths, present prima facie observations as obvious facts, and pass off hunches as demonstrated conclusions. They pay lip service to scientific method but offer only an intriguing premise in place of a tested hypothesis. VERDICT Pass on this one. Instead, try Andrew Newberg and others' Why God Won't Go Away: Brain Science and the Biology of Belief, or Andrew Newberg and Mark Robert Waldman's Born To Believe: God, Science, and the Origin of Ordinary and Extraordinary Beliefs.-Steve Young, McHenry Cty. Coll., Crystal Lake, IL (c) Copyright 2010. Library Journals LLC, a wholly owned subsidiary of Media Source, Inc. No redistribution permitted.

Notas de autor provistas por Syndetics

Lionel Tiger (New York, NY) is the bestselling author of Men in Groups, The Imperial Animal (with Robin Fox), The Pursuit of Pleasure, Optimism: The Biology of Hope , and The Decline of Males. His articles have appeared in the New York Times , the Wall Street Journal, Rolling Stone, Harvard Business Review , and Brain and Behavioral Science . He is the Charles Darwin Professor of Anthropology at Rutgers University.

Michael McGuire, MD (1930-2016), was the author or editor of ten books, including Believing: The Neuroscience of Fantasies, Fears, and Convictions and Darwinian Psychiatry (with A. Troisi). He was the president of the Biomedical Research Foundation, director of the Bradshaw Foundation and the Gruter Institute of Law and Behavior, and a trustee of the International Society of Human Ethology. Formerly, he had been a professor of psychiatry and biobehavioral sciences at the University of California at Los Angeles and editor of Ethology and Sociobiology .