Materialism in the media: Are you (a) a religious robot or (b) a religious freak?
At CNN, A. Chris Gajilan asks, Are humans hardwired for faith? Maybe we religious robots can't help it,
Newberg calls religion the great equalizer and points out that similar areas of the brain are affected during prayer and meditation. Newberg suggests that these brain scans may provide proof that our brains are built to believe in God. He says there may be universal features of the human mind that actually make it easier for us to believe in a higher power.
but on the other hand, maybe we are religious freaks,
Scott Atran doesn't consider himself an atheist, but he says the brain scans offer little in terms of understanding why humans believe in God. He is an anthropologist and author of "In Gods We Trust: The Evolutionary Landscape of Religion."Now, before you decide which of these points of view sounds more plausible to you, please note one thing: In a pop science assessment, one possibility is absolutely off the table, and not to be considered under any circumstances: That people believe in a higher power (God, in theistic traditions) because they have in fact contacted a higher power.
Instead of viewing religion and spirituality as an innate quality hardwired by God in the human brain, he sees religion as a mere byproduct of evolution and Darwinian adaptation.
The usual "neurotheology" dodge (that's the fad term for this sort of study) is that science cannot consider such issues. But that leaves science in the position of trying to figure out religious experiences on the assumption that God does not exist and does not influence them in the present.
Newberg may believe in God, or somethng like that (so I gather from his interesting bookWhy God Won't Go Away) , but what the article means by "God" is simply a necessity built into the architecture of your brain. God is not trying to get your attention in real time.
In other words, science is not about assessing the evidence, it is about accumulating evidence that supports an atheistic perspective. The really interesting result is not the way in which such a perspective deforms our understanding of religion but - as Mario Beauregard's and my forthcoming book, The Spiritual Brain will show - the way it deforms our understanding of science.