The human uniqueness consists, from the biological point of view, in a complexity of brain, which enables humans to transcend their biological belonging to the world of evolution. This cerebral complexity allows us to develop the consciousness of self which results both in the fear of death and in the sense of transcendence together with its cultic consequences, such as prayer and offering, every religion consists of. By adopting the monistic perspective according to which “matter” and “spirit” are considered as two aspects of reality, not as two independent and incompatible substances, any problem to accept that biological evolution culminates in encephalization and spiritualization (Teilhard) will be resolved. In order to prove this thesis some hard proves from neurosciences and evolution will be adduced. Due to the recent brain research some neuronal correlates of different religious experiences can be detected. All these experiences involve brain areas (lateral prefrontal region, Brodmann’s areas 39 and 40 in the inferior parietal lobe in cooperation the cortico-striato-pallido-thalamocortical system) unique to the species homo sapiens. It seems that only humans are cerebral capable of transcendence, since God, guiding the evolution, wanted them to be “religious animals.”
Table of Contents
1. Rationality and the clash of religions
2. Scientific naturalism as the paradigm of today
3. Philosophical background of scientific naturalism: the legacy of Descartes
4. Possible solutions of the spirit-matter-dualism
5. Human uniqueness revisited
6. History of brain evolution
7. Uniqueness of the human brain
7.1 Strong differentness of human brain
7.1.1 (a) Enlarged association cortex
7.1.2 (b) Enlarged cerebellum
7.2 Medium differentness of human brain - the cellular and laminar cortical organization
7.3 Weak differentness of human brain
7.3.1 (a) Language areas
7.3.2 (b) Cerebral asymmetries
8. Evolution and cerebral rise of religion
9. Religion as ritual
10. Oratio, meditatio and contemplatio as kinds and degrees of prayer
10.1 Neural correlates of oratio
10.2 Neural correlates of meditatio
10.3 Neural correlates of contemplatio
Research Objectives & Topics
This work explores the intersection between human evolution, brain development, and the emergence of religious spirituality. It aims to bridge the gap between scientific naturalism and religious experience by arguing that human religiosity is a biological consequence of specific brain structures, particularly the prefrontal cortex, which enables a sense of transcendence.
- The evolution of the human brain and its unique cognitive capacities.
- The relationship between ritual, prayer, and specific neural substrates.
- The philosophical conflict between spirit-matter dualism and scientific naturalism.
- The re-evaluation of human uniqueness in light of modern neuroscientific findings.
- The neuropsychological interpretation of mystical experiences and religious practices.
Excerpt from the Book
Uniqueness of the human brain
In accordance with Darwin who claimed that “the difference in mind between man and the higher animals, great as it is, is certainly one of degree and not of kind” (Darwin 1871, 105), some neuroscientists claimed that mammalian species differ little in internal brain organization, the main differences being matters of size (Preuss 2000, 1220). This emphasis on the continuity of brain organization, however, seems to be abandoned by the modern evolutionary biology, since it is for example acknowledged, that humans possess structures of the hands and feet that apes lack (Aiello and Dean 1990). Furthermore, today evolutionists regard phylogeny as primarily a matter of diversification rather than ascent or progress (Preuss, 2000, 1221, Bowler 1996, Richards 1987, 1992). Consequently humans are not longer regarded as the near-inevitable product of a general evolutionary progression from the simplest to increasingly complex forms, but rather as one remarkable evolutionary outcome among many (Preuss, 2000, 1221-1222). Since humans differ in cognitive organization from other species, we should not be surprised that their brain organization varies as well. Human differentness can be exhibited in many dimensions of cortical organization. We can found strong differentness exemplified by: enlarged association cortex and enlarged cerebellum. Medium differentness represented by changes at finer levels of brain organization and weak differentness shown at the example of similarity in cortical areas and cerebral asymmetries in humans and non-human primates (Preuss, 2000, 1223-1230).
Summary of Chapters
Rationality and the clash of religions: Defines religion broadly as a world-view that provides meaning and structure, noting how secular and traditional world-views often overlap in their claims.
Scientific naturalism as the paradigm of today: Analyzes how scientific naturalism acts as a dominant social construct that often creates a barrier to understanding religious or metaphysical perspectives.
Philosophical background of scientific naturalism: the legacy of Descartes: Traces the historical roots of mind-body dualism to Cartesian philosophy and its subsequent influence on the modern scientific method.
Possible solutions of the spirit-matter-dualism: Discusses the intellectual conflict between science and spirit, proposing inclusionistic perspectives like panentheism as potential bridges.
Human uniqueness revisited: Reviews cognitive traits once thought unique to humans, concluding that most exist in some form in other animals, while emphasizing the prefrontal cortex's role in transcendence.
History of brain evolution: Examines the quantitative growth of the human brain and the encephalization quotient (EQ) as evidence of human evolution.
Uniqueness of the human brain: Details the specific neuroanatomical differences in the human cortex and cerebellum compared to other primates.
Evolution and cerebral rise of religion: Links the rise of religious practices to the development of specific brain functions and self-awareness approximately 100,000 years ago.
Religion as ritual: Defines religion in a neurobiological context, exploring how rituals affect the limbic system and amygdala to produce religious emotions.
Oratio, meditatio and contemplatio as kinds and degrees of prayer: Investigates the neural correlates of different forms of prayer, showing how distinct brain areas are involved in vocal, meditative, and contemplative states.
Keywords
Neurotheology, Evolution, Brain Development, Scientific Naturalism, Prefrontal Cortex, Human Uniqueness, Religion, Ritual, Prayer, Cartesian Dualism, Consciousness, Encephalization Quotient, Mystical Experience, Spirit-Matter Dualism, Panentheism.
Frequently Asked Questions
What is the fundamental focus of this work?
The work examines the biological and evolutionary roots of human religious behavior, specifically focusing on how the brain's structure enables spirituality.
What are the primary thematic fields covered?
The book bridges evolutionary biology, neuroscience, philosophy of science, and theology to explore how religion and science can coexist.
What is the central research question?
The author investigates how the evolution of the human brain, particularly the prefrontal cortex, created the biological foundation for self-awareness and religious experience.
Which scientific methods are employed?
The study utilizes a multidisciplinary approach, synthesizing neuroimaging data (EEG, fMRI, SPECT), evolutionary anthropology, and historical analysis of philosophical and theological texts.
What topics are discussed in the main body?
The book covers the history of brain evolution, the philosophy behind scientific naturalism, the neurobiology of religious rituals, and the brain's activity during different stages of prayer.
Which keywords best characterize this research?
Key concepts include neurotheology, brain evolution, Cartesian dualism, religious experience, and cognitive neurobiology.
How does the author interpret the creation of humans "in God's image"?
The author suggests this may refer to the evolutionary moment when humans developed the prefrontal cortex, allowing for the capacity for transcendence and spiritual awareness.
Is religious experience dismissed as mere mental illness?
No, the author argues that religious experiences, even when correlated with specific neural activity, are not inherently pathological or delusional, especially when occurring in mentally healthy individuals.
- Quote paper
- Dr. Thomas Klibengajtis (Author), 2009, Human – a praying animal. Spirituality as consequence of brain evolution, Munich, GRIN Verlag, https://www.grin.com/document/190861
