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Religion is a Mental Illness

@religion-is-a-mental-illness / religion-is-a-mental-illness.tumblr.com

Tribeless. Problematic. Triggering. Faith is a cognitive sickness.
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Abstract Many teachers and researchers, among others, continue to believe, despite the lack of evidence, that learning will be more effective if educators match their teaching approaches to students’ alleged learning styles. Scholars have called for more research on why the belief in learning styles is so appealing. This conceptual paper suggests four moral intuitions or sensibilities that underlie the appeal: (1) the desire for rational control, (2) our sense of justice, (3) the feeling that everyone is unique, and (4) reverence for the natural. Speaking to these intuitions could strengthen efforts to debunk the myth of learning styles in teacher education.
[..] Experts aren’t sure how the concept spread, but it might have had something to do with the self-esteem movement of the late ‘80s and early ‘90s. Everyone was special—so everyone must have a special learning style, too. Teachers told students about it in grade school. “Teachers like to think that they can reach every student, even struggling students, just by tailoring their instruction to match each student’s preferred learning format,” said Central Michigan University’s Abby Knoll, a PhD student who has studied learning styles. (Students, meanwhile, like to blame their scholastic failures on their teacher’s failure to align their teaching style with their learning style.)
Either way, “by the time we get students at college,” said the Indiana University professor Polly Husmann, “they’ve already been told ‘You’re a visual learner.’” Or aural, or what have you.
The thing is, they’re not. Or at least, a lot of evidence suggests that people aren’t really one certain kind of learner or another. In a study published last month in the journal Anatomical Sciences Education, Husmann and her colleagues had hundreds of students take the Vark questionnaire to determine what kind of learner they supposedly were. The survey then gave them some study strategies that seem like they would correlate with that learning style. Husmann found that not only did students not study in ways that seemed to reflect their learning style, those who did tailor their studying to suit their style didn’t do any better on their tests.
Husmann thinks the students had fallen into certain study habits, which, once formed, were too hard to break. Students seemed to be interested in their learning styles, but not enough to actually change their studying behavior based on them. And even if they had, it wouldn’t have mattered.
“I think as a purely reflective exercise, just to get you thinking about your study habits, [Vark] might have a benefit,” Husmann said. “But the way we’ve been categorizing these learning styles doesn’t seem to hold up.”
Another study published last year in the British Journal of Psychology found that students who preferred learning visually thought they would remember pictures better, and those who preferred learning verbally thought they’d remember words better. But those preferences had no correlation to which they actually remembered better later on—words or pictures. Essentially, all the “learning style” meant, in this case, was that the subjects liked words or pictures better, not that words or pictures worked better for their memories.
In other words, “there’s evidence that people do try to treat tasks in accordance with what they believe to be their learning style, but it doesn’t help them,” says Daniel Willingham, a psychologist at the University of Virginia. In 2015, he reviewed the literature on learning styles and concluded that “learning styles theories have not panned out.”
That same year, a Journal of Educational Psychology paper found no relationship between the study subjects’ learning-style preference (visual or auditory) and their performance on reading- or listening-comprehension tests. Instead, the visual learners performed best on all kinds of tests. Therefore, the authors concluded, teachers should stop trying to gear some lessons toward “auditory learners.” “Educators may actually be doing a disservice to auditory learners by continually accommodating their auditory learning style,” they wrote, “rather than focusing on strengthening their visual word skills.”
In our conversation, Willingham brought up another study, published in 2009, in which people who said they liked to think visually or verbally really did try to think that way: Self-proclaimed visualizers tried to create an image, and self-proclaimed verbalizers tried to form words. But, there was a rub, he said: “If you’re a visualizer and I give you pictures, you don’t remember pictures any better than anyone who says they’re verbalizer.”
This doesn’t mean everyone is equally good at every skill, of course. Really, Willingham says, people have different abilities, not styles. Some people read better than others; some people hear worse than others. But most of the tasks we encounter are only really suited to one type of learning. You can’t visualize a perfect French accent, for example.

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Considering the sources of teacher training, Ed Schools, are extremely highly ideological, the perpetuation of this "neuromyth" is probably not an accident or misunderstanding.

Source: twitter.com
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By: Christina Buttons

Published: Apr 7, 2023

Why do progressives and gender activists fervently believe that “transgender” women are literally women? Why do they believe in the existence of “transgender children” that must be medically transitioned to avoid going through the “wrong puberty”? Why is “gender identity” taking precedence over biological sex in legislation like Title IX? How can they confidently assert that “the science” is on their side?

The answer to all of these questions is due to the belief that being transgender is an innate biological property of human beings. The notion that “gender identity” is brain-based and innate has captured the political left. This is due to a collection of brain studies that purport to show that people who identify as transgender have brain structures that are more similar to the sex with which they “identify” than to their actual sex. Widespread media coverage of these studies lauds them as “proof” that transgender people “are who they say they are.”

Progressive media outlets have glommed onto this narrative and published dozens of articles asserting that “transgender people are born that way” and that “science proves trans people aren’t making it up.” Mainstream media like CNN, the New York TimesNewsweek, the Telegraph and scientific sources like NatureNational Geographic, the Cleveland Clinic and Scientific American have also repeated this misinformation.

To make matters worse, the “brain sex” conjecture is baked into clinical guidelines for medical transition and legislation for employment, healthcare, and education. 

The transgender “brain sex” argument is a load-bearing pillar supporting the belief that people are born transgender and should therefore medically transition as early as possible. Several female detransitioners who were medically transitioned as minors have even discussed how their doctors wrongly informed them that they possessed "a male brain in a female body." This claim is so absurd you’d wonder how the average person, let alone a medical doctor, would believe it.

One major player responsible for perpetuating this myth is Dr. Joshua Safer, an endocrinologist and the executive director of the Mount Sinai Center for Transgender Medicine and Surgery in New York City. Safer is a leading advocate of  "gender affirming care" and believes that "gender identity" is biologically determined. A review article he published on the topic relies heavily on brain studies and disorders of sexual development (which are often used to argue that the sex binary should be represented as a spectrum).

 A 2016 interview with WBUR gives insights into how the “brain sex” theory shifted Safer’s perspective of the transgender experience from a mental health issue to a medical one.

"Up until a decade or so ago, the view among many providers was that this was probably a mental disorder and the fear was that doing hormone therapy or doing surgery might be abetting a mental disorder and the correct intervention would be to counsel people," Safer said. 
But Safer's research traces the increasing evidence that gender identity is rooted in biology, "which makes it so logical that an option for people in 2016 is to change the external appearance to meet that gender identity," he said. 

Why does it matter? Because Dr. Safer is currently the co-chair of the World Professional Association for Transgender Health (WPATH) and has been involved with the organization for many years, including serving as the first president of USPATH, the United States affiliate of WPATH. Most importantly, he co-authored two sets of clinical guidelines for the medical care of transgender patients: the WPATH's Standards of Care and the Endocrine Society guidelines. These guidelines are considered the gold standard in gender medicine and are used by gender clinics worldwide.

Dr. Safer has testified in numerous legal cases related to "transgender rights," providing expert testimony on the purportedly scientific aspects of “gender identity,” particularly as it relates to "brain sex." He appeared on a panel with comedian Jon Stewart last year and has discussed the concept of "brain sex" in various media outlets, including the New York Times and a PBS documentary.

The assumption that being transgender is an innate property that can be detected by brain scans is central to all of the problems we see today surrounding transgender issues. It is therefore crucial to be aware of and challenge the transgender “brain sex” argument whenever it arises.

The “brain sex” argument

The “brain sex” argument claims that transgender people have regions in the brain that structurally resemble that of the opposite sex. This assertion is based on a number of studies conducted in recent years on people who identify as transgender to gain insight into the potential biological basis of their condition. Some studies have even purported to show that the brain structure of transgender individuals more closely resembles the sex they “identify” as than their natal sex.

The "brain sex" argument is based on the idea that there are differences in brain structure and function between males and females that are influenced by hormones and genetic factors. Advocates of this argument argue that these differences can also be seen in the brains of transgender individuals and that these differences may contribute to the development of a “gender identity” that is different from their natal sex. They believe that a biological male who identifies as a woman has brain structures that more closely resemble that of typical females, and vice versa.

Here’s why it's wrong 

The majority of the studies on the “transgender brain” have a fatal flaw: they didn’t control for confounding variables like cross-sex hormone use and, most importantly, sexual orientation. When a study doesn't control for confounding variables, it means that the researchers did not take into account other factors that could have affected the results of the study, which make it difficult or impossible to determine whether the relationship between the two variables being studied is truly causal or a byproduct of other unrelated factors.

Cross-sex hormone use can have effects on the brain, including changes in brain structure and function. But more importantly, many trans-identifying individuals are same-sex attracted, so the research on the “transgender brain” claiming to find structural regions that resemble the opposite sex are essentially rediscovering findings on the “gay brain” and reinterpreting the results to fit their preferred conclusion. 

In the early nineties, neuroscientist and author Simon LeVay made the breakthrough discovery that the brains of homosexuals had structural differences that resembled that of straight members of the opposite sex. So it seems that while undertaking the hunt for the “transgender brain,” researchers have forgotten all about the discoveries made about the brains of same-sex attracted people. 

The first “brain sex” study that did take into account the participants' sexual orientation found that the brains of transgender individuals were similar to those of people of the same birth sex rather than the opposite sex.

When researchers scan the brains of heterosexual people who identify as transgender, they also find they are typical for their natal sex. Samuel Stagg, a U.K.-based Ph.D. student of neuroimmunology, explains: “The homosexual sub-group show brains skewed along the male-female dimension. However, this is predominantly due to their co-occurring homosexuality. When we scan the brains of the heterosexual type, we find they are more typical for their natal sex.” 

“Gender identity” not gender dysphoria

Gender dysphoria, like other psychiatric conditions, may have some biological underpinnings. There are traits like neuroticism that can predispose people to psychiatric conditions and research suggests that neuroticism has a strong biological basis with both genetic and environmental factors contributing to its development. 

But gender activists are not concerned with gender dysphoria, rather they aim to establish a biological basis for being transgender that ceases to categorize it as a mental illness. Activists have pushed for a more “inclusive” definition of what it means to be transgender that seeks to reduce stigma and perceived barriers to medical transition services.

After the legalization of same-sex marriage in 2015, civil rights and gay rights organizations that may have otherwise had to shutter their doors pivoted to championing “trans rights.” The success of the "born this way" campaign in promoting the idea that sexual orientation is an innate, immutable aspect of identity has prompted activists to also present being transgender as innate and immutable.

Manhattan Institute fellow Leor Sapir wrote his Ph.D. dissertation on the rapid proliferation of the “transgender rights movement” and its efforts to obtain civil rights jurisprudence for “gender identity.” To this end, they have attempted to prove that “gender identity” is an innate, immutable trait called “neurological sex” or “brain sex,” which they say should override natal sex.

“In the American civil rights tradition, if you can convince a judge that being transgender is like being black, then you can tap into this entire body of judicial precedent and civil rights laws that immediately applies and gives you all the policies you want,” Sapir told me. Leor Sapir has written a number of important articles on this topic for City Journal, be sure to read them for further understanding.

More context: the trans community is divided

Interestingly, on the surface the transgender community presents as a unified front, but in reality it is divided into opposing philosophical factions: those propelled by civil rights organizations who seek to prove that being transgender is an “innate, immutable trait” for political and legal reasons, and the queer theorists who question the basis of scientific authority. 

Last December, a transgender rights organization announced they were publishing a “groundbreaking article” that claims “being trans is a biological condition.” But after hundreds of critical comments from transgender people claiming that the search to find a biological basis for being transgender could be exploited, citing “eugenics” as a top concern, the organization spiked the article and issued an apology.

A self-described queer theorist named Eirnin who had early access to the article said it was not peer-reviewed nor written by an expert in the field but was merely a short letter that combined several theories of “brain sex” based on “debunked science.”

Another key point 

If “gender identity” were solely biologically ingrained, it would conflict with the fact that gender dysphoria has been observed to resolve spontaneously or through psychotherapy at various ages. As we know from the growing population of detransitioners and a large body of research on desistance in children, transgender identities are not necessarily fixed. Currently, there is no brain, blood, or other objective test that distinguishes a trans-identified from a non-trans identified person.

Group project

This article is intentionally simplified to convey the main points effectively. It is my hope that it will assist individuals in countering the transgender "brain sex" argument when they encounter it. However, I am collaborating with neuroscientist Sammy Stagg on a group project to publish a paper that highlights the methodological flaws present in current "brain sex" research in a more comprehensive way.

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But wait, we were told that "gender is a social construct," and that "gender is fluid" and "separate from biology." God is real but undetectable, good but mysterious, all-loving but tortures for eternity.

If even they can't make up their minds, how is anyone else supposed to accept their claims?

"People should be able to be trans just because they want to be, regardless of whether they 'biologically' are."

It should come as no surprise that well known anti-gay hate preacher, homophobe and child mutilation enthusiast Colin "Katy" Montgomerie is opposed to anything that would constrain the assertions and demands of the fantasists to objective reality.

Reminder again, the activists removed gender dysphoria from the definition so they could use the term for queer theory activism.

Transgender | An umbrella term for people whose gender identity and/or expression is different from cultural expectations based on the sex they were assigned at birth.
Trans | An umbrella term to describe people whose gender is not the same as, or does not sit comfortably with, the sex they were assigned at birth.

I don't know what else I can do to demonstrate this is ideological and political, aimed at reordering society around the principles of Queer Theory, and not about helping people whose quality of life is impacted by a disorder. Especially since they've already been erased.

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A study published in the journal Neuropsychologia has shown that religious fundamentalism is, in part, the result of a functional impairment in a brain region known as the prefrontal cortex. The findings suggest that damage to particular areas of the prefrontal cortex indirectly promotes religious fundamentalism by diminishing cognitive flexibility and openness—a psychology term that describes a personality trait which involves dimensions like curiosity, creativity, and open-mindedness.

Jonathan Rauch defines fundamentalism like this:

“Fundamentalism – the intellectual style, not the religious movement – is the strong disinclination to take seriously the notion that you might be wrong.”

Fundamentalism might therefore be better understood not for what it asserts or how it behaves, but rather what it’s incapable of, like a learning disorder or a disorder that limits emotional maturity. It also means it’s not necessarily only associated with traditionally religious belief, but could also influence those with fanatical political, ideological or pseudoscientific beliefs.

It’s worth noticing that this research further underscores the biological, physical, material basis for human consciousness, thought, personality and cognition, making the notion of an external, independent soul, essence, identity, spirit or other ghost-in-the-machine incoherent.

You are not in your body. You are your body. You are the thing your body does.

Biological and cognitive underpinnings of religious fundamentalism
Abstract
Beliefs profoundly affect people's lives, but their cognitive and neural pathways are poorly understood. Although previous research has identified the ventromedial prefrontal cortex (vmPFC) as critical to representing religious beliefs, the means by which vmPFC enables religious belief is uncertain. We hypothesized that the vmPFC represents diverse religious beliefs and that a vmPFC lesion would be associated with religious fundamentalism, or the narrowing of religious beliefs. To test this prediction, we assessed religious adherence with a widely-used religious fundamentalism scale in a large sample of 119 patients with penetrating traumatic brain injury (pTBI). If the vmPFC is crucial to modulating diverse personal religious beliefs, we predicted that pTBI patients with lesions to the vmPFC would exhibit greater fundamentalism, and that this would be modulated by cognitive flexibility and trait openness. Instead, we found that participants with dorsolateral prefrontal cortex (dlPFC) lesions have fundamentalist beliefs similar to patients with vmPFC lesions and that the effect of a dlPFC lesion on fundamentalism was significantly mediated by decreased cognitive flexibility and openness. These findings indicate that cognitive flexibility and openness are necessary for flexible and adaptive religious commitment, and that such diversity of religious thought is dependent on dlPFC functionality.

There have also been earlier studies. e.g. from 2012:

Authoritarianism, religious fundamentalism, and the human prefrontal cortex
Abstract
Objective: The psychological processes of doubting and skepticism have recently become topics of neuroscientific investigation. In this context, we developed the False Tagging Theory, a neurobiological model of the belief and doubt process, which proposes that the prefrontal cortex is critical for normative doubt regarding properly comprehended cognitive representations. Here, we put our theory to an empirical test, hypothesizing that patients with prefrontal cortex damage would have a doubt deficit that would manifest as higher authoritarianism and religious fundamentalism.
Method: Ten patients with bilateral damage to the ventromedial prefrontal cortex (vmPFC), 10 patients with damage to areas outside the vmPFC, and 16 medical comparison patients, who experienced life-threatening (but non-neurological) medical events, completed a series of scales measuring authoritarianism, religious fundamentalism, and specific religious beliefs.
Results: vmPFC patients reported significantly higher authoritarianism and religious fundamentalism than the other groups. The degrees of authoritarianism and religious fundamentalism in the vmPFC group were significantly higher than normative values, as well; by contrast, the comparison groups did not differ from normative values. Moreover, vmPFC patients reported increased specific religious beliefs after brain injury.
Conclusions: The findings support the False Tagging Theory and suggest that the vmPFC is critical for psychological doubt and resistance to authoritarian persuasion.
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Ricky Gervais is launching a new podcast about "being human".
Absolutely Mental will feature the comic in conversation with American neuroscientist Sam Harris.
The pair have recorded approximately 12 episodes on the subjects of "free will, dreams, morality, mortality, human evolution, religion, the meaning of life, comedy, free speech, altruism and kindness, what makes us, where we're from, where we're going, the future, philanthropy and artificial intelligence, so everything about what we worry about" Gervais told his YouTube channel.
"It's mainly about the brain and the mind" he added. "It's great, Sam Harris just knows everything ... We've both got philosophy degrees, we've both got a background in science. He obviously went further than me, he's a neuroscientist ..."
The platform and launch date for Absolutely Mental has yet to be announced.
Gervais, whose The Ricky Gervais Show podcast with Stephen Merchant and Karl Pilkington was one of the first internationally popular podcasts in the early 2000s, attracting more than 300million downloads, more recently hosted the radio-podcast show Ricky Gervais Is Deadly Sirius for the US satellite broadcaster Sirius XM, in which he chatted to other comics.
The stand-up has become an increasingly frequent guest on Harris' Critical Thoughts podcast over lockdown.
Filming on the third series of his Netflix sitcom After Life - which won Best Returning TV Sitcom and Comedy Of The Year in the publicly voted Comedy.co.uk Awards this year - begins later this month Gervais informed his YouTube channel.
"I think it's the best script I've done but that means nothing because it's subjective" he said. "But I'm happy at the moment, I can't wait to do it, every scene I look forward to. Every day is a fun filming day. So yeah, on paper and in my head, it's really good already, I can only ruin it.
"We've got lots of returning people [in the cast], the ones that aren't dead of whatever ... and we've got new regulars and so many characters now. But the dog does not die. There you go, that's your spoiler."
Source: comedy.co.uk
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How closely does the existence of free will and a conscienceness tie into being a religious individual? I know that religious peoples are far more likely to believe that concepts such as free will and consciencesses exist due to how much these two ideas aid in religion and humans being created by some god to ‘rule over the Earth’ or whatnot. But does the discussion of abstract concepts like those have a place outside of religions, in much more secular discussions?

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I’d say they’re actually more suited to secular discussions, since “god” provides no value and explains nothing.

We get to choose for ourselves without external entities like a god or Satan telling us what to do. That said, with enough data, one could reliably predict many of people’s choices based on their history, experiences, habits and psychology, some of which are the result of other things acting on us, such as other people’s choices or natural forces or just randomness. Free will is essentially a discussion of psychology, human behavior and philosophy.

Consciousness isn’t actually that abstract - it’s an activity of the brain, just like a football game is an activity of players and a ball on a field. The “football game” itself doesn’t exist as a thing in its own right. Consciousness is a thing the brain does. Change the brain and consciousness is affected. From alcohol to a lobotomy. Separate the two hemispheres of the brain and you have two independently functioning personalities with different perceptions. Consciousness is basically a discussion of neuroscience.

These aren’t religious concepts in the slightest. They’re things humans have been thinking about since we became self-aware. Religions and gods were just primitive attempts at an answer that have stuck around longer than they needed to. They provide no more explanation for consciousness or free will today than they did for where lightning comes from. Adding gods and dodgy mythology pushes the answers further away; pretending to solve one mystery by invoking an even greater mystery. Religious authority lives entirely within the god of the gaps argument from ignorance.

For example, how exactly does the mechanism of a “soul” function, if this is being invoked to explain consciousness? It doesn’t explain anything, since nobody can describe in detail how it works, or that it’s even there. Even for natural phenomena we don’t properly understand, we can describe the effects of the phenomenon. For example, when we didn’t understand radioactivity, we could still detect and describe how it affected things exposed to it.

The superstitious origin of the soul myth even creates more problems. e.g. if a soul is inherently good or bad, then burning the bad ones for eternity is just torturing bad souls for being exactly how they were “made.” If the soul is a passenger to the biology of the physical human, then it’s being tortured or rewarded for what it had no control over. It’s incoherent nonsense.

Free will is contradicted by the religious claiming their god has a “plan”, not to mention its adherents praying to it. The idea that some entity has pre-created a destiny for you, or that anyone can ask that entity to change things to suit thir preferences (praying) is dehumanizing. And the fact these are mutually exclusive means they have no more idea about free will than they do about souls.

We have consciousness and self-awareness because it’s evolutionarily advantageous to us. It has allowed us to affect and control our surroundings more significantly than any other species. Not always to the better of the planet or other species - or even ourselves all the time - but evolution isn’t directed by morality, just by reproductive and survival success.

Whatever claim religion has over these concepts is a misappropriated one. It asserted false knowledge where it had none, and we’ve figured this scam out.

It’s time to put religions and gods over at the kiddie table with their nuggets and juice box and coloring books, while the intellectually curious and honest, the scientific, those with the courage to keep out magic and superstition, sit at the grown up table and have the adult discussions.

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I was a minister. Evangelical churches set up the conditions that the human brain responds to as the spirit. Some ministers know they are hitting physiological triggers and it is nothing more than a large-scale parlor trick. Other ministers and worship planners just follow the formula without realizing what they are doing is artificial manipulation. As you mentioned, a lot of it is learned behavior by the congregation. But the strongly rhythmic music, the rhythmic challenge-and-response exortations in the sermon, and the swaying back and forth are part of the system of triggers. Even the mild physical stress of holding arms in the air for an ectended period plays a part.

Worship is a well-understood formula of group hypnosis.

Source: facebook.com
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A study published in the journal Neuropsychologia has shown that religious fundamentalism is, in part, the result of a functional impairment in a brain region known as the prefrontal cortex. The findings suggest that damage to particular areas of the prefrontal cortex indirectly promotes religious fundamentalism by diminishing cognitive flexibility and openness—a psychology term that describes a personality trait which involves dimensions like curiosity, creativity, and open-mindedness.
Religious beliefs can be thought of as socially transmitted mental representations that consist of supernatural events and entities assumed to be real. Religious beliefs differ from empirical beliefs, which are based on how the world appears to be and are updated as new evidence accumulates or when new theories with better predictive power emerge. On the other hand, religious beliefs are not usually updated in response to new evidence or scientific explanations, and are therefore strongly associated with conservatism. They are fixed and rigid, which helps promote predictability and coherence to the rules of society among individuals within the group.

[..]

The authors emphasize that cognitive flexibility and openness aren’t the only things that make brains vulnerable to religious fundamentalism. [..] Uncovering those additional causes, which could be anything from genetic predispositions to social influences, is a future research project that the researchers believe will occupy investigators for many decades to come
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“I experienced something I can’t explain, and because I am an expert in every discipline, even the ones I’ve never heard of, I know that nobody else can explain it either, and never will, in spite of the fact I’ve never asked, which is why I explain it - thereby making it no longer ‘unexplained’ - by a ‘god’ for which I have no evidence. But not a ghost or Bigfoot for which there is equally no evidence, because that would be ridiculous fairytales. That’s how I know it’s definitely a ‘god’ - because I can’t think of and won’t consider any other explanation. Because I’m ‘open-minded’. And don’t understand what ‘unexplained’ means.”

Source: twitter.com
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Findings in neuroscience are now pulling back the curtain on religious moral thought.
In a revealing study by Nicholas Epley and others, Christian volunteers were asked to report their own views, the views of their deity and the views of others on a range of controversial issues, such as legal euthanasia while having their brain activity scanned.
Results showed that thinking about divine views activated the same brain regions as thinking about their own views, indicating that when believing themselves to be consulting a divine moral compass, theists may instead be doing what the rest of us do: searching their own conscience. An idea further supported by the finding that manipulating subjects' beliefs consistently influenced their views about divine beliefs.
As Epley's team put it: "intuiting god's beliefs... may... serve as an echo chamber to validate and justify one's own beliefs"
Source: youtube.com
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