Charles E . Peck Jr.
Critique of Materialist Methods
Point of Order 1: There is a correlation between Trump‘s Hate Speech and the horrific increase in violence in the USA. The assassination of United Health CEO confirms Piazza’s conclusion “I find that hate speech by politicians is a significant, substantive, driver of domestic terrorism." Studies (Hodwitz & Massingale; Piazza; Nacos, Shapiro, Bloch-Elkon) consistently indicate a correlation between Trump’s hate speech and the increase of violence in the USA. Most horribly, 800+ children-teenagers killed in US school shooting. In 2024 CNN cites “82 school shootings”. There are 73+ school shootings for 4 years - surge began 2015 = when Trump entered politics. Also since roughly 2000, nine major anti-social behaviors emerged: suicide increased 36%, Narcissism in the USA increased 25%, an epidemic of assaults on teachers, an epidemic of assaults on health care workers, an increase in hate crimes, an increase of targeted assassinations of police.
Point of Order2 Censorship: Academia.edu is a very deceitful organization - I have sent several emails with screenshots showing all the visitors of my international essays are from the USA - none from international countries - their reply is "there is no problem" That started last September which coincides with anti-Trump essays I posted about the correlation between Trump’s hate speech and violence in USA with over 800 children-teenagers killed in school shootings. Years ago, Carole Cusack, author & Australian sociology prof observed: "Defining everything you do as spam is simply unacceptable!" On FB recently I had four essays deleted: Selective Attention; T’nalak - Native American dream folklore; music (believe it or not); native American lunar calendar (not by me).
Wolfgang Pauli "To me it seems the most important and exceedingly difficult task of our time is to work on the construction of a new idea of reality." It would seem "our reality" isn't working all that well.
Critique
1. McGilChrist, M Sherif, & Kant: "real world context" is vital- People are the only source for real-world context of spiritual-religious beliefs 2. K Gergen: "Proper knowledge maps the real world!!" - “To understand something, depends on choosing a model!" I McGilChrist
1. W R Miller C E Thoresen “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.” = "Unreal"
2. 2018 critique, endorsed by 4 scholars - refutes materialist maxim as Definist Fallacy (loaded term) + If you take the concept of "death" which is "intangible and beyond the senses” then "Death must be a figment of your imagination" - which is absurd
Spirituality is entangled in abstractions: powers, supernatural-unreal, magic, crystal ball. Dr S. Farra “Good short paper: A lack of belief in "free will" routinely leads to a sense of meaninglessness. despair, and unethical personal behavior. Our paradigms are our way of addressing Reality, but they are Not Reality. As C Peck, Jr. suggests, we are getting lost in our own abstractions!”
New approach-model - categories
“Spirituality is a natural human predisposition! It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and world!” Adams, "The oldest known musical instruments [date] from 40,000 years ago….” Killin
1. Musical Spiritual - Social Self: "Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and our “social self!” - Schulkin, Raglan;
2. Saslow "link between spirituality and higher compassion…Spirituality was especially associated with having a spiritual identity, & transcendent experiences” V Frankl’s: “human beings have a spiritual core with an innate need for meaning…."
3. Spirituality & Grief: Easterling: “individuals do seem to cope better if they can "actualize" their spiritual experiences in times of crisis"
4. Relational spirituality - spiritual self: “Hay and Nye: "spirituality involves a deep-down awareness of one’s relationship with one’s self”
a. Filipino pro-social norms: “Kapwa is a recognition of a shared identity, an inner self, shared with others – belongingness-social consciousness: R Ileto, J Reyes
b. Divine inspiration& creativity – T'boli dream-weaver Be Lang Dulay, created over 100 different T’nalak designs.
5. Children: “experiences can catalyze self-healing for children and young people.” D Thomas
6. Artistic Spirituality: "Americans turn to arts and culture” as primary means of spiritual experience."
7. "What poets know as poetic inspiration; the prophets call divine revelation" - Heschel
8. Dr. Ingela Visuri: Autistic Spirituality - "unexplainable sensory experiences"
Address: General Santos , Philippines
Point of Order 1: There is a correlation between Trump‘s Hate Speech and the horrific increase in violence in the USA. The assassination of United Health CEO confirms Piazza’s conclusion “I find that hate speech by politicians is a significant, substantive, driver of domestic terrorism." Studies (Hodwitz & Massingale; Piazza; Nacos, Shapiro, Bloch-Elkon) consistently indicate a correlation between Trump’s hate speech and the increase of violence in the USA. Most horribly, 800+ children-teenagers killed in US school shooting. In 2024 CNN cites “82 school shootings”. There are 73+ school shootings for 4 years - surge began 2015 = when Trump entered politics. Also since roughly 2000, nine major anti-social behaviors emerged: suicide increased 36%, Narcissism in the USA increased 25%, an epidemic of assaults on teachers, an epidemic of assaults on health care workers, an increase in hate crimes, an increase of targeted assassinations of police.
Point of Order2 Censorship: Academia.edu is a very deceitful organization - I have sent several emails with screenshots showing all the visitors of my international essays are from the USA - none from international countries - their reply is "there is no problem" That started last September which coincides with anti-Trump essays I posted about the correlation between Trump’s hate speech and violence in USA with over 800 children-teenagers killed in school shootings. Years ago, Carole Cusack, author & Australian sociology prof observed: "Defining everything you do as spam is simply unacceptable!" On FB recently I had four essays deleted: Selective Attention; T’nalak - Native American dream folklore; music (believe it or not); native American lunar calendar (not by me).
Wolfgang Pauli "To me it seems the most important and exceedingly difficult task of our time is to work on the construction of a new idea of reality." It would seem "our reality" isn't working all that well.
Critique
1. McGilChrist, M Sherif, & Kant: "real world context" is vital- People are the only source for real-world context of spiritual-religious beliefs 2. K Gergen: "Proper knowledge maps the real world!!" - “To understand something, depends on choosing a model!" I McGilChrist
1. W R Miller C E Thoresen “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.” = "Unreal"
2. 2018 critique, endorsed by 4 scholars - refutes materialist maxim as Definist Fallacy (loaded term) + If you take the concept of "death" which is "intangible and beyond the senses” then "Death must be a figment of your imagination" - which is absurd
Spirituality is entangled in abstractions: powers, supernatural-unreal, magic, crystal ball. Dr S. Farra “Good short paper: A lack of belief in "free will" routinely leads to a sense of meaninglessness. despair, and unethical personal behavior. Our paradigms are our way of addressing Reality, but they are Not Reality. As C Peck, Jr. suggests, we are getting lost in our own abstractions!”
New approach-model - categories
“Spirituality is a natural human predisposition! It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and world!” Adams, "The oldest known musical instruments [date] from 40,000 years ago….” Killin
1. Musical Spiritual - Social Self: "Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and our “social self!” - Schulkin, Raglan;
2. Saslow "link between spirituality and higher compassion…Spirituality was especially associated with having a spiritual identity, & transcendent experiences” V Frankl’s: “human beings have a spiritual core with an innate need for meaning…."
3. Spirituality & Grief: Easterling: “individuals do seem to cope better if they can "actualize" their spiritual experiences in times of crisis"
4. Relational spirituality - spiritual self: “Hay and Nye: "spirituality involves a deep-down awareness of one’s relationship with one’s self”
a. Filipino pro-social norms: “Kapwa is a recognition of a shared identity, an inner self, shared with others – belongingness-social consciousness: R Ileto, J Reyes
b. Divine inspiration& creativity – T'boli dream-weaver Be Lang Dulay, created over 100 different T’nalak designs.
5. Children: “experiences can catalyze self-healing for children and young people.” D Thomas
6. Artistic Spirituality: "Americans turn to arts and culture” as primary means of spiritual experience."
7. "What poets know as poetic inspiration; the prophets call divine revelation" - Heschel
8. Dr. Ingela Visuri: Autistic Spirituality - "unexplainable sensory experiences"
Address: General Santos , Philippines
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English I by Charles E . Peck Jr.
Tolstoy's midlife crisis wasn't that unusual. Studies show that after professionals like doctors put in tremendous efforts in achieving their goal of becoming doctors, they often feel a let down when they reach their goal. They put in long hours at hospitals as interns as well as tedious hours studying and all that - but when they become established and successful as doctors, they often have let downs, become depressed or spiral into mid-life cycles. The conclusion that many psychologists come to is that it is the striving that makes people happy much more than reaching a goal. That is when people reach a goal, they ask themselves, is this all there is to life?
Tolstoy, after he achieved amazing fame and recognition after publishing War and Peace, got depressed and went into an identity-spiritual crisis. What made his historical was first his fame as a writer, second that he was Russian aristocracy who rejected the aristocratic way of life, and third his unique way of resolving a spiritual struggle that lasted for many long years.
The life and development of Lev Tolstoy, the novelist and radical Christian was woven into the fabric of Russian Culture and History. After Tolstoy published his epic novel War and Peace and gained wealth and fame, Tolstoy experienced a severe identity-spiritual crisis. He became despondent and suicidal. Tolstoy was perhaps the ultimate rational and logical individual. He concluded that the petty desires of greed, lust, and fame were reprehensible and meaningless. He proceeded to rationally analyze meaning and concluded that rationalism does not in and of itself generate meaning. He finally reached the conclusion that through faith alone does one find true meaning. In his book, Confessions, which is an account of his personal spiritual struggles, Tolstoy observes, “Thus in addition to rational knowledge, which I had hitherto thought to be the only knowledge, I was inevitably led to acknowledge that there does exist another kind of knowledge – an irrational one – possessed by humanity as a whole: faith, which affords the possibility of living.” (Conf p. 53) As a result of his identity-spiritual crisis and his incredibly intense personal search for the meaning of life, Lev Tolstoy became not just a Christina – but a radical Christian – which eventually gave birth to the what is called the Tolstoyan Movement which was a radical “Christian” movement of the times.
The dualistic theology of the Cathars held that the physical world was a manifestation of evil by the demiurge Rex Mundi (king of the world) while God was entirely spiritual without any physical manifestation. The Old Testament God created the world, while the New Testament God resided in a spiritual world. The human spirit was trapped in an evil body subject to eternal reincarnation unless a person utterly rejected the world. The real essence of the story of Jesus Christ was that it is truthfully an allegory. Cathars believed Jesus Christ was an angel, a spiritual essence, without a worldly corporeal body. Souls were asexual and a man could be reincarnated as a woman as well as a woman could be reincarnated as a man. Women played a significant role in Catharism and many were among the members of the Perfecti. Perfecti practiced extreme austerity, abstaining from sexual contact and eating meat. The Perfecti were believed to have transcended the material world and become angels. Mary Magdalene played a prominent role in Catharism. Also, Cathars established group homes for women. The Cathar views on women attracted a lot of female followers.
The empirical and logical rationality that now only discovers and ascertains facts but that defines knowledge as knowledge of fact is not hospitable to the authority of either sanctity or value. Ultimate sacred postulates are no longer even counted as knowledge but are mere beliefs, if not superstitions. Values are defined by preference and as such become no more than matters of taste or of the arithmetic of economizing. ……………It is rationality that has no room for the insights of art, religion, fantasy, or dream. The evaluative capabilities of such a dispassionate but impoverished reason are limited, to say the least, and hardly trustworthy. Rappaport p. 130 Ecology, Meaning, & Religion
Heschel refers to a “deeper knowledge” and observes that “what is we cannot say.” Heschel states about the ineffable aspect of consciousness which is beyond conscious expression: “Essential to human thought is not only the technique of symbolization but also the awareness of the ineffable. In every mind there is an enormous store of not-knowing, of being puzzled, of wonder of radical amazement.” (Quest p.139) Albert Einstein believed intuition and imagination were far more important to understanding than rational analysis and logical deduction. The iconic neuroscientist Damasio believed people have a nonconscious sense of being.
A Deeper Knowledge -Jesus Christ and Buddha spoke in parables. The Islamic prophet Mohammed spoke of revelations. Karen Armstrong, a well-published scholar of religion states, “a good myth will tell us something valuable about the human predicament. Myths, generally speaking, are allegorical stories that are offered as genuine reflections, in some sense, of reality and the world.”
Preamble Karl Mannheim (1893-1947), a founding father of sociology stated unequivocally that "We must realize once and for all that the meanings which make up our world are simply an historically determined and continuously developing structure in which man develops, and are in no sense absolute." Christine Maimone emphasizes that "Ideology is, as Mannheim uses the term, a mode of thought that obscures the real condition of society to the group holding the thought, thereby stabilizing the shared social reality of the mode of thought. Groups are simply unable to see particular facts that would undermine their conception of the world, that would show their collective perception of the social situation to be a misapplication of thought to experience." IN Mannheim's theory, then the social sciences would fall into the category of ideologies and "modes of thought"-as would all spiritual and religious worldviews, as well. Furthermore, it would appear to be self-evident that "modes of thought" presupposes social consciousness in one form or another.
As Sheldrake observes, materialism is devoid of purpose - and prosocial connectivity. Most “scientists” pride themselves for removing anything connected to purpose since that would be unobjective and unscientific. Sheldrake states “Atheism is a purifying fire. It burns up religious hypocrisy, corruption, laziness, and pretention. But its scorched earth policy may leave many people spiritually hungry, thirsty, and isolated. (p.164)” In fact, a good part of materialist ideology conveys antisocial norms such as social psychology's "There is no psychology of groups" (Allport 1927). I would add as a point of information that Brian McVeigh, scholar and author, stated that “There is no psychology of groups” is a form of “extreme individualism” – which David Hay argues (and Filipino scholar Virgilio Enriquez echoes) is a real threat to humanity.
Dawkins' “Selfish Gene” argument that there are only "limited forms of altruism!" undermines the prosocial concept of compassion – and empathy – which are in the “real world” ordinary and every day realties. Besides studies of compassion from Oxford Handbook of Compassion – which demonstrate the importance and relevance of compassion for social well-being, studies by Sprecher and Fehr and Saslow demonstrate a correlation between spirituality and compassion – with religiosity being somewhat of a distinct category. (Dawkin's Selfish Gene Fallacy-False Premise -a "limited form of altruism" vs studies of compassion = Oxford Handbook of Compassion, Sprecher and Fehr: spirituality correlated with compassion, Battle of Somme 50,000 casualties, esprit de corps Chosin Res. https://doi.org/10.17613/4tz2-m927) Then there is the materialist maxim, "All Spirituality is unreal” ("Proper knowledge maps or mirrors the actualities of the real world." K. Gergen vs. The Materialist Map of spirituality =The Maladaptive Stereotype: "All spirituality is unreal" “To understand something.... depends on choosing a model!" Iain McGilChrist - https://doi.org/10.17613/gj3h-cc67)
The Wheel: There is a universal consensus among scientists, that human beings are - first and last - social animals. IT would stand to reason then that relationships - and social consciousness - would be not just pivotal but vital in human consciousness and society. In today’s complex and sophisticated society human beings simply would not be able to function if human beings did not have some form of a minimally functional social consciousness in spite of materialist dogma.
Kenneth Gergen states “relations precede and are more fundamental than self” - “because there is no self-outside a system of meaning, it may be said that relations precede and are more fundamental than self. Without relationship there is no language with which to conceptualize the emotions, thoughts, or intentions of the self.” (p.157)
As the authors of the article "Beyond the Group Mind: A Quantitative Review of the Interindividual–Intergroup Discontinuity Effect" which was published in Psychological Bulletin, observed, “It is estimated that just in the final decade of the twentieth century, the deadly wars of places like Rwanda, Bosnia, and Ethiopia claimed the lives of 30 million people and made refugees of another 45 million (McGuire, 1998). Still, even though human relations may be as “stubbornly set” as ever, this meta-analysis underlines that great strides have been made toward understanding why intergroup relations are often more antagonistic and competitive than interindividual relations."
Kay Deaux, in her analysis of group related studies and theories, in her chapter in the Social Psychology Handbook of Basic Principles observed that the exclusive use of laboratory experiments as the only tool of research “precluded” “affective displays.” In psychology, it is well known that emotions are notoriously subjective and not easily quantified. Kay Deux goes on to emphasize that “In contrast, natural groups, whether family, fraternity, or nation, are often the arena for intense displays of emotion and strong affective ties.” (p. 794 Social Psychology Handbook of Basic Principles edited by E. Tory Higgins and Arie W. Kruglanski)
Muzafer Sherif observed, “A psychological construct—if it is to prove valid and adequate—must be as valid and adequate in handling the stuff of ordinary human affairs as in handling the controlled variables of the laboratory experiment.” (Vol 52, No. 6 November, 1945 The Psychological Review The Psychology Of Attitudes Part I, Muzafer Sherif And Hadley Cantril Princeton University).
Immanuel Kant (1724-1804) figured very prominently in modern philosophy. He believed God is not the proper object of knowledge. God can’t be detected, perceived, or measured in any way – except through subjective experience. In a parallel though slightly different circumstance, anthropologists, who are not devoid of prejudices, study ‘primitive’ societies whose members have their own entirely subjective realities. Aside from the subjectivity issue, the study of primitive societies and religions is a rather nebulous area of investigation to begin with. Not infrequently this issue crops up in one form or another in the humanities. The philosopher, Frithjof Bergmann asks whether science should be sacrificed for knowledge or knowledge sacrificed for science. Roy Rappaport concludes that knowledge is one thing while science is another. Rappaport points out that “The dilemma is, simply, that the abstraction necessary to derive analytically tractable systems from the complexity of nature and culture puts systemic formulations in danger of becoming unreal or unfalsifiable.” (p. 68 Ecology)
By focusing on what people get out of religion – meaning and sense of reality, a way of looking at the world, and a way of life – I believe it is possible to avoid the pitfalls of ‘unreality’ and ‘unfalsifiability.’ My theory of “spiritual people” is that they are “people” and that a major problem with academia is that spirituality got entangled in abstractions such as powers, the supernatural, “God” and so on. The problem as Muzafer Sherif, a founding father of social psychology, emphasized – abstractions without “real world context” are not valid. And what is real world context for spirituality?? – “People!” Fot perspective spirituality lacks descriptive meaning without people.
Roy Rappaport divides meaning into ‘lower order meaning’ and ‘higher order meaning.’ Much of day to day living is grounded in natural observations and physical characteristics. Those are the lower order meanings. “Higher order meanings,… the meanings of metaphor, symbol, and value, are not grounded directly in observations of nature and are thus relatively free from constraints to conform to it.” (p. 84 Ecology) Rappaport is not the only scientist to make that distinction. Roy Baumeister, a prominent social psychologist, makes a distinction between meanings derived from the physical environment and other meanings. There are different systems in the brain for handling different situations. The anterior cingulate handles empathy and attachment in human behavior. There is more than one system involved in the processing of information about facial features. Without doubt, the brain system responsible for processing information about physical properties would be separate and different from the brain systems involved in processing values and ideology.
Friedrich Nietzsche, the famous philosopher, exquisitely described the intrinsic paradox within human consciousness: "One must still have chaos in oneself to be able to give birth to a dancing star." Carl Sagan also spoke about the epiphany in realizing an understanding of the All. As the iconic scientist, Carl Sagan states, “The very act of understanding is a celebration of joining, merging, even if on a very modest scale, with the magnificence of the Cosmos.”
Edgar Cayce brings up a critical point when he talks about the mind and its role in envisioning the future. Edgar Cayce states, "The spirit is life. The mind is the builder. The physical is the result."......“Mind is indeed the Builder. . what is held in the act of mental vision becomes a reality in the material experience. We are gradually builded to that image created within our own mental being.” ― Michelangelo mirrored what Edgar Cayce said, only millennium earlier, when he said: “I saw the angel in the marble and carved until I set him free. Edgar Cayce further complements the critical process of envisioning when he states, “But spirit is not just a force. It is a consciousness with individualness, though not nearly as individual as we are in our physical condition.”
William James observed that the human mind in creating a sense of reality must "break asunder and reunite" all the innumerable parts and pieces of reality. (ibid p.487) That is, "[A]ny number of impressions, from any number of sensory sources, falling simultaneously on a mind which has not yet experienced them separately, will fuse into a single undivided object for that mind. The law is that all things fuse that can fuse, and nothing separates except what must." (ibid p.488)
Jung's insight that "an image of the world does not mean that there is only an image and no world" – which as Bohr observed is - for the person - a "genuine reality,". William James, in his classic work in 1902, The Varieties of Religious Beliefs, demonstrated in his review and analysis of individual's personal "Religious experiences" that spiritual experiences create a "sense of reality." That is, the spiritually generated "image of the world" does have a "Real Reality'” and Truth beyond just an "image of the world" – a fusion of innumerable disparate and often separate elements.
Lastly, I thought I should add a quote by Deepak Chopra because it covers a natural innate body-mind-spirit paradigm which also includes the social dimension which is very important. Deepak Chopra observes that “Healing is the return of the memory of wholeness. Healing, health, whole and holy all mean inclusiveness. Body, mind, spirit, environment, relationships, social interactions are all one wholeness, and you're a part of that one wholeness.”
The long standing historical behaviors clearly indicate strong cultural unconscious emotional-instinctual undercurrents in European culture and consciousness. Any objective view of American history and culture reveals a very parallel situation with blacks.
First, I would highlight from an article about human warfare dating back to warfare between humans and Neanderthals which states "This territoriality has deep roots in humans. Territorial conflicts are also intense in our closest relatives, chimpanzees. Male chimps routinely gang up to attack and kill males from rival bands, a behaviour strikingly like human warfare. This implies that cooperative aggression evolved in the common ancestor of chimps and ourselves, 7 million years ago. Warfare is an intrinsic part of being human. War isn't a modern invention, but an ancient, fundamental part of our humanity. Historically, all peoples warred. Our oldest writings are filled with war stories. Archaeology reveals ancient fortresses and battles, and sites of prehistoric massacres going back millennia.”
Einstein observed: "There are only two things which are infinite: the universe and human stupidity. And I'm not sure about the former." Little did Einstein realize, that 'God' for whatever reason has "stupidity" for all practical purposes, literally "built into" the human brain. Horrifically extremes of violence are built into the unconscious group-related instincts in of Inter-group conflicts with outgroups - that is a FACT. So, yeah, prejudices, racism, discrimination are in one sense or another built into the human brain – for better or worse. Group-related instincts are like the two-faced god like Janus with patriotism being the forward facing “face” of the Janus instincts God and racism and prejudice being the backward facing God.
To properly understand the academic situation and social sciences’ views regarding racism, it is necessary to briefly review the Materialist Doctrine in the social sciences. As Claudia Nielsen pointed out, the psychiatrist McGilChrist astutely observed that “The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed.” In a nutshell, the restricted methodology of the Materialist Doctrine produces, inevitably, results that have some serious limitations and restricted observations, data, and outcomes.
Kay Deaux observed that the Materialist bias for quantification and laboratory experiments “precluded” “affective displays” since emotions are notoriously subjective. She goes on to say “In contrast, natural groups, whether family, fraternity, or nation, are often the arena for intense displays of emotion and strong affective ties.” (p. 794 Handbook) The end result is that none of social sciences’ analyses of racism. Of course, even a precursory overview of intergroup conflict involving genocides and atrocities shows clearly that a very salient characteristic of intergroup conflict.
The problem of self in today’s society was emphasized by Kenneth Gergen long ago. First, I need to highlight that, in his book, The Saturated Self, Kenneth Gergen, observed: “In the traditional community, where relationships were reliable, continuous and face-to-face, a firm sense of self was favored.” The traditional community nurtured a “strong agreement on patterns of “right and “wrong” behavior.” (p.147 Sat Self) In modern societies, what developed were what could be termed “collage communities,” since many different ethnic and personality types melded into a conglomerate social construction in which “the traditional pattern is disrupted One is increasingly thrust into new and different relationships….” - which stretch and challenge attitudes and beliefs in order to adapt to a community and neighborhood “suffused with new and different voices.” (p147)
Gergen goes on to point out that Arlie Hochschild, a sociologist who focuses on the emotional characteristics of morality, as well as of social life in general, emphasizes that when a person strays from the more natural forms of emotional expression into rigid ritualized social conventions that could possibly lead to “estrangement.” Gergen emphasizes that with estrangement, “The ideal of authenticity frays around the edges; the meaning of sincerity slowly lapses into indeterminacy.” (p. 150.) what happens is a Pastiche personality is generated. “The pastiche personality is a social chameleon, constantly borrowing bits and pieces of identity from whatever sources are available and constructing them as useful or desirable in a given situation.” (p.150) Gergen points out that does make success in careers or other pursuits more readily accessible, but argues that that is possible only “if one avoids looking back to locate a true and enduring self….” (p.150) So, Gergen also emphasizes the dilemma of self in modern society.
“The view of man as a symbolizing, conceptualizing, meaning-seeking animal, which has become increasingly popular both in the social sciences and in philosophy over the past several years, opens up a whole new approach not only to the analysis of religion as such, but to the understanding of the relations between religion and values. The drive to make sense out of experience, to give it form and order, is evidently as real and pressing as the more familiar biological needs. And, this being so, it seems unnecessary to continue to interpret symbolic activities --- religion, art, ideology – as nothing but thinly disguised expressions of something other than what they seem to be: attempts to provide orientation to an organism which cannot live in a world it is unable to understand.” (p.140)
Geertz never explains why he used the word “orientation” as a pivotal concept in his description of religious beliefs. William James in the chapter Perception of Reality in his iconic treatise Principles of Psychology “makes the still startling assertion that “Will and Belief….are two names for one and the same phenomenon.” Even more fundamental and challenging is the formula he put in the note, saying “belief and attention are the same fact.”” (P. 46 Heart of William James) The contemporary psychologist, Eric Klinger, whose expertise is in personality psychology and motivation theory, focuses on the influences of motivation and emotion on cognition. Klinger suggests a “primary function of several emotions is to direct attention to concern-related stimuli. (p.42) Neuroscientists also focus on attention – especially in the parietal complex and emphasize the intimate interconnections between attention-Intention and motivation.
I have always argued that the answer to spirituality is “people” – because, in the end, spiritual people are people – plus people are the only true possible source of “real world context-evidence” necessary for a valid scientific theory, Rumi observed, “I looked in temples, churches, and mosques. But I found the Divine within my heart!!” Furthermore, Christ stated, “He [the Holy Spirit] lives in us!” (John 14: 17). John O’Donohue remarked, "The soul is the force of remembrance within us!" as well as “Beauty is the illumination of the soul!” Abraham Heschel observed, “Life is partnership of God and man.” Heschel goes on to say “That is why human life is holy!" In the Hindu Upanishads the statement "Aham Brahmaasmi" (Brihadaranyaka Upanishad) translates to "I am Brahman," which emphasizes the inherent divinity present within every individual.
The Spanish philosopher, Ortega Gasset stated, "I am I, plus my circumstances" adds perspective for spirituality. Circumstances can be a very salient in spirituality. For instance, Ingela Visuri observes "distress" is sometimes a factor in autistic spiritual experiences . Jean MacPhail observes that “stress” has been a factor in her life and it is well known in pastoral care that grieving can elicit spiritual experiences – which studies show can facilitate healing.
A proper map-model – scientific theory requires a proper categorization – as noted by Aristotle nearly two thousand years ago. In my research I have not come across a proper categorization of “types” of spirituality - so I put together a rudimentary categorization.
• Spirituality of Compassion
• Musical Spirituality
• Spiritual Healing in Grieving
• Children's Spirituality
• Artistic Spirituality
• Poetry and Prophecy
• Dream Weaving/Creative Transcendence
• Spiritual beliefs in nature - earth as a living force
• Spirituality and Autism
• pro-social spirituality-norms
Filipino Kapwa/loob – bayanihan:
+ Archbishop Desmond Tutu’s “ubuntu theology.” The Bantu word “Ubuntu” mirrors Filipino kapwa which means “shared identity”! The “phrase ‘umuntu ngumuntu ngabantu’ translates as ‘I am a person through other persons’
Sr Director Evans of Kaiser Permanente Member Services sent me a written letter - by registered mail no less - stating that my rights to KP services had been suspended for abusive conduct. Director Evans listed my critique of materialist methodology as the number 1 abuse.
She quotes from a December 8, 2022 message “I felt that the acceptance of the Definist fallacy and your refusal to acknowledge my rights and beliefs as extremely offensive” I even filed a complaint with the DOJ which was accepted. My position is endorsed by Dr. Koenig, Dr Wong, and Dr Farra, and Stefan Schindler"
It is very true that I find the materialist maxim that “spirituality is unreal” very offensive – especially since the materialist argument includes a “loaded term” – making it a freaking fallacy – specifically a Definist Fallacy. Below is a description of the pivotal argument in my (pee4r reviewed) critique of materialist methodology. In a nutshell, the critique centered on the materialist argument that spirituality is “intangible and beyond the senses.”
The psychologists, William R. Miller and Carl E. Thoresen, state in their article, “Spirituality, religion and health: an emerging field of research”: “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.” That the pivotal part of that argument is a fallacy – specifically the “Definist fallacy” because it uses “loaded” terms which prevents any real dialogue or communication. “The Definist Fallacy occurs when someone unfairly defines a term so that a controversial position is made easier to defend. Same as the Persuasive Definition.” (Internet Encyclopedia of Philosophy) “ Death” of course is “intangible and beyond the sense” – which would make “Death a figment of your imagination.” The materialist argument is a fallacy. As Supreme Court Justice Rehnquist states, “It is not true if the major premise is not true” (p. 795 Logical Fallacies and the Supreme Court..)
Intro: Real World Context-Evidence (Kant, McGilChrist, Sherif) –
Real World Context-Evidence: 1. Immanuel Kant: “If a concept lacks reference to any object of possible experience…. It "has no meaning and is completely lacking in content" (P.15 Kant’s Theory of Symbolism, John D Glenn Jr)
2. Muzafer Sherif, a serous critic of social psychology’s methodology emphasizes that real world contexts are important, even if regarded as "messy" compared to controlled lab experiments.” Wikipedia
3. Iain McGilchrist argues that “neglect of context is the greatest single disaster which philosophic thinking can incur.”
Entangled in Abstractions
The answer to spirituality – scientifically and spiritually - would be “People!” It is readily apparent that spirituality got entangled in abstractions: “the supernatural-unreal”, “powers,” “crystal ball vision,” “intangible and beyond the senses” (William R. Miller and Carl E. Thoresen) etc. If spirituality is about something it would be about "people."
In a nutshell, my argument is that spirituality – and other questions such as Free Will or even social consciousness - have gotten entangled in abstractions
Dr Stephen Farra commented: “Good short paper- A lack of belief in "free will" routinely leads to a sense of meaninglessness. despair, and unethical personal behavior. Our paradigms are our way of addressing Reality, but they are Not Reality. As C Peck, Jr. suggests, we are getting lost in our own abstractions!” Yes, spiritual people are people! - not lab rats or disconnected abstractions!
Janus, the Two Faced Roman God – The Ingroup Face and the Outgroup Face
It seems a paradox that while the processes involved in the workings of the ingroup-outgroup syndrome clearly involved some emotional judgments, especially in the dominant characteristic of favoritism flagrantly unrelated to any objective judgment, the conclusion of Tajfel, and the implicit emphasis of Social Identity Theory was the cognitive aspect of group formation: “Thus these groups are purely cognitive and can be referred to as minimal.”[i] (p49 soc id).
Bargh: If a random red or blue ball is enough to trigger these “us versus them” feelings
John Bargh emphasizes how easily group related ingroup-outgroup emotions can kick in. “Henri Tajfel and his colleagues showed just how ridiculously minimal [easily triggered] these “us versus them” cues could be. They had their participants draw colored balls from and urn so that some drew red balls and some drew blue ones. (The selection as entirely random) But later, when given the chance to divide up some money, the participants gave more to those who drew the same color ball as they had, and less to others in the room. …..[ii]
If a random red or blue ball is enough to trigger these “us versus them” feelings, then it is hardly surprising that group stereotypes and prejudices are inspired by more pronounced and substantive group differences, such as different languages or accents, different skin color, and different religions and cultural practices.
"Trump accused of 'near-sadistic' bullying of German Chancellor Angela Merkel…. Intelligence Revelation in 2020 Intelligence Leaks July 30, 2020: The title of an article in the Indy 100, Independent, stated that "Trump accused of 'near-sadistic' bullying of Angela Merkel for 'vicious attacks' in private phone call" The article went on to say How Bernstein of CNN observed that Although Trump "regularly bullied and disparaged" other leaders like Emmanuel Macron (France), Justin Trudeau (Canada) and Scott Morrison (Australia) However, his most "vicious attacks" were reserved for women, the report claims. Bernstein quoted one of his sources as calling Trump's phone calls with Merkel and May "near-sadistic". Some of the things he said to Angela Merkel are just unbelievable: he called her 'stupid,' and accused her of being in the pocket of the Russians. He's toughest with those he looks at as weaklings and weakest with the ones he ought to be tough with. Preamble: As Jean MacPhail, author and scholar, observed, my spiritual-psychic experiences are unique – in part because the experiences – some conscious, some in dreams – related to events outside myself, in part because many are documented and in part they consistently are 'perceptions of threats to the group. My 1981 warning to the FBI is a remarkably detailed and accurate prediction-warning – which I include at the end. That being said, the focus of this essay are the 'warning' letters I sent to the allies' embassies (French, Canadian, British, German) in February-March 2017. In the warning there is no precognition whatsoever. That was pure political-historical situational sense – and as Ortega Gasset, the Spanish philosopher said "I am I plus my circumstances. The prophets dealt with man, not as an atom, but as a part of a social organism, a living member of a living body. To heal this body when diseased (Isa. I:6), to warn it against coming dissolution, and to bring it back to the paths which lead to perfection in God, was their great and only mission (Jer. 6: 6). Hence, they were always the more numerous when national death threatened. Just before the fall of Samaria and the fall of Jerusalem we find them working in the greatest number and with the greatest energy. (The Old Testament Prophets As Social Reformers, Rev. Geo. Stibitz)
Tolstoy's midlife crisis wasn't that unusual. Studies show that after professionals like doctors put in tremendous efforts in achieving their goal of becoming doctors, they often feel a let down when they reach their goal. They put in long hours at hospitals as interns as well as tedious hours studying and all that - but when they become established and successful as doctors, they often have let downs, become depressed or spiral into mid-life cycles. The conclusion that many psychologists come to is that it is the striving that makes people happy much more than reaching a goal. That is when people reach a goal, they ask themselves, is this all there is to life?
Tolstoy, after he achieved amazing fame and recognition after publishing War and Peace, got depressed and went into an identity-spiritual crisis. What made his historical was first his fame as a writer, second that he was Russian aristocracy who rejected the aristocratic way of life, and third his unique way of resolving a spiritual struggle that lasted for many long years.
The life and development of Lev Tolstoy, the novelist and radical Christian was woven into the fabric of Russian Culture and History. After Tolstoy published his epic novel War and Peace and gained wealth and fame, Tolstoy experienced a severe identity-spiritual crisis. He became despondent and suicidal. Tolstoy was perhaps the ultimate rational and logical individual. He concluded that the petty desires of greed, lust, and fame were reprehensible and meaningless. He proceeded to rationally analyze meaning and concluded that rationalism does not in and of itself generate meaning. He finally reached the conclusion that through faith alone does one find true meaning. In his book, Confessions, which is an account of his personal spiritual struggles, Tolstoy observes, “Thus in addition to rational knowledge, which I had hitherto thought to be the only knowledge, I was inevitably led to acknowledge that there does exist another kind of knowledge – an irrational one – possessed by humanity as a whole: faith, which affords the possibility of living.” (Conf p. 53) As a result of his identity-spiritual crisis and his incredibly intense personal search for the meaning of life, Lev Tolstoy became not just a Christina – but a radical Christian – which eventually gave birth to the what is called the Tolstoyan Movement which was a radical “Christian” movement of the times.
The dualistic theology of the Cathars held that the physical world was a manifestation of evil by the demiurge Rex Mundi (king of the world) while God was entirely spiritual without any physical manifestation. The Old Testament God created the world, while the New Testament God resided in a spiritual world. The human spirit was trapped in an evil body subject to eternal reincarnation unless a person utterly rejected the world. The real essence of the story of Jesus Christ was that it is truthfully an allegory. Cathars believed Jesus Christ was an angel, a spiritual essence, without a worldly corporeal body. Souls were asexual and a man could be reincarnated as a woman as well as a woman could be reincarnated as a man. Women played a significant role in Catharism and many were among the members of the Perfecti. Perfecti practiced extreme austerity, abstaining from sexual contact and eating meat. The Perfecti were believed to have transcended the material world and become angels. Mary Magdalene played a prominent role in Catharism. Also, Cathars established group homes for women. The Cathar views on women attracted a lot of female followers.
The empirical and logical rationality that now only discovers and ascertains facts but that defines knowledge as knowledge of fact is not hospitable to the authority of either sanctity or value. Ultimate sacred postulates are no longer even counted as knowledge but are mere beliefs, if not superstitions. Values are defined by preference and as such become no more than matters of taste or of the arithmetic of economizing. ……………It is rationality that has no room for the insights of art, religion, fantasy, or dream. The evaluative capabilities of such a dispassionate but impoverished reason are limited, to say the least, and hardly trustworthy. Rappaport p. 130 Ecology, Meaning, & Religion
Heschel refers to a “deeper knowledge” and observes that “what is we cannot say.” Heschel states about the ineffable aspect of consciousness which is beyond conscious expression: “Essential to human thought is not only the technique of symbolization but also the awareness of the ineffable. In every mind there is an enormous store of not-knowing, of being puzzled, of wonder of radical amazement.” (Quest p.139) Albert Einstein believed intuition and imagination were far more important to understanding than rational analysis and logical deduction. The iconic neuroscientist Damasio believed people have a nonconscious sense of being.
A Deeper Knowledge -Jesus Christ and Buddha spoke in parables. The Islamic prophet Mohammed spoke of revelations. Karen Armstrong, a well-published scholar of religion states, “a good myth will tell us something valuable about the human predicament. Myths, generally speaking, are allegorical stories that are offered as genuine reflections, in some sense, of reality and the world.”
Preamble Karl Mannheim (1893-1947), a founding father of sociology stated unequivocally that "We must realize once and for all that the meanings which make up our world are simply an historically determined and continuously developing structure in which man develops, and are in no sense absolute." Christine Maimone emphasizes that "Ideology is, as Mannheim uses the term, a mode of thought that obscures the real condition of society to the group holding the thought, thereby stabilizing the shared social reality of the mode of thought. Groups are simply unable to see particular facts that would undermine their conception of the world, that would show their collective perception of the social situation to be a misapplication of thought to experience." IN Mannheim's theory, then the social sciences would fall into the category of ideologies and "modes of thought"-as would all spiritual and religious worldviews, as well. Furthermore, it would appear to be self-evident that "modes of thought" presupposes social consciousness in one form or another.
As Sheldrake observes, materialism is devoid of purpose - and prosocial connectivity. Most “scientists” pride themselves for removing anything connected to purpose since that would be unobjective and unscientific. Sheldrake states “Atheism is a purifying fire. It burns up religious hypocrisy, corruption, laziness, and pretention. But its scorched earth policy may leave many people spiritually hungry, thirsty, and isolated. (p.164)” In fact, a good part of materialist ideology conveys antisocial norms such as social psychology's "There is no psychology of groups" (Allport 1927). I would add as a point of information that Brian McVeigh, scholar and author, stated that “There is no psychology of groups” is a form of “extreme individualism” – which David Hay argues (and Filipino scholar Virgilio Enriquez echoes) is a real threat to humanity.
Dawkins' “Selfish Gene” argument that there are only "limited forms of altruism!" undermines the prosocial concept of compassion – and empathy – which are in the “real world” ordinary and every day realties. Besides studies of compassion from Oxford Handbook of Compassion – which demonstrate the importance and relevance of compassion for social well-being, studies by Sprecher and Fehr and Saslow demonstrate a correlation between spirituality and compassion – with religiosity being somewhat of a distinct category. (Dawkin's Selfish Gene Fallacy-False Premise -a "limited form of altruism" vs studies of compassion = Oxford Handbook of Compassion, Sprecher and Fehr: spirituality correlated with compassion, Battle of Somme 50,000 casualties, esprit de corps Chosin Res. https://doi.org/10.17613/4tz2-m927) Then there is the materialist maxim, "All Spirituality is unreal” ("Proper knowledge maps or mirrors the actualities of the real world." K. Gergen vs. The Materialist Map of spirituality =The Maladaptive Stereotype: "All spirituality is unreal" “To understand something.... depends on choosing a model!" Iain McGilChrist - https://doi.org/10.17613/gj3h-cc67)
The Wheel: There is a universal consensus among scientists, that human beings are - first and last - social animals. IT would stand to reason then that relationships - and social consciousness - would be not just pivotal but vital in human consciousness and society. In today’s complex and sophisticated society human beings simply would not be able to function if human beings did not have some form of a minimally functional social consciousness in spite of materialist dogma.
Kenneth Gergen states “relations precede and are more fundamental than self” - “because there is no self-outside a system of meaning, it may be said that relations precede and are more fundamental than self. Without relationship there is no language with which to conceptualize the emotions, thoughts, or intentions of the self.” (p.157)
As the authors of the article "Beyond the Group Mind: A Quantitative Review of the Interindividual–Intergroup Discontinuity Effect" which was published in Psychological Bulletin, observed, “It is estimated that just in the final decade of the twentieth century, the deadly wars of places like Rwanda, Bosnia, and Ethiopia claimed the lives of 30 million people and made refugees of another 45 million (McGuire, 1998). Still, even though human relations may be as “stubbornly set” as ever, this meta-analysis underlines that great strides have been made toward understanding why intergroup relations are often more antagonistic and competitive than interindividual relations."
Kay Deaux, in her analysis of group related studies and theories, in her chapter in the Social Psychology Handbook of Basic Principles observed that the exclusive use of laboratory experiments as the only tool of research “precluded” “affective displays.” In psychology, it is well known that emotions are notoriously subjective and not easily quantified. Kay Deux goes on to emphasize that “In contrast, natural groups, whether family, fraternity, or nation, are often the arena for intense displays of emotion and strong affective ties.” (p. 794 Social Psychology Handbook of Basic Principles edited by E. Tory Higgins and Arie W. Kruglanski)
Muzafer Sherif observed, “A psychological construct—if it is to prove valid and adequate—must be as valid and adequate in handling the stuff of ordinary human affairs as in handling the controlled variables of the laboratory experiment.” (Vol 52, No. 6 November, 1945 The Psychological Review The Psychology Of Attitudes Part I, Muzafer Sherif And Hadley Cantril Princeton University).
Immanuel Kant (1724-1804) figured very prominently in modern philosophy. He believed God is not the proper object of knowledge. God can’t be detected, perceived, or measured in any way – except through subjective experience. In a parallel though slightly different circumstance, anthropologists, who are not devoid of prejudices, study ‘primitive’ societies whose members have their own entirely subjective realities. Aside from the subjectivity issue, the study of primitive societies and religions is a rather nebulous area of investigation to begin with. Not infrequently this issue crops up in one form or another in the humanities. The philosopher, Frithjof Bergmann asks whether science should be sacrificed for knowledge or knowledge sacrificed for science. Roy Rappaport concludes that knowledge is one thing while science is another. Rappaport points out that “The dilemma is, simply, that the abstraction necessary to derive analytically tractable systems from the complexity of nature and culture puts systemic formulations in danger of becoming unreal or unfalsifiable.” (p. 68 Ecology)
By focusing on what people get out of religion – meaning and sense of reality, a way of looking at the world, and a way of life – I believe it is possible to avoid the pitfalls of ‘unreality’ and ‘unfalsifiability.’ My theory of “spiritual people” is that they are “people” and that a major problem with academia is that spirituality got entangled in abstractions such as powers, the supernatural, “God” and so on. The problem as Muzafer Sherif, a founding father of social psychology, emphasized – abstractions without “real world context” are not valid. And what is real world context for spirituality?? – “People!” Fot perspective spirituality lacks descriptive meaning without people.
Roy Rappaport divides meaning into ‘lower order meaning’ and ‘higher order meaning.’ Much of day to day living is grounded in natural observations and physical characteristics. Those are the lower order meanings. “Higher order meanings,… the meanings of metaphor, symbol, and value, are not grounded directly in observations of nature and are thus relatively free from constraints to conform to it.” (p. 84 Ecology) Rappaport is not the only scientist to make that distinction. Roy Baumeister, a prominent social psychologist, makes a distinction between meanings derived from the physical environment and other meanings. There are different systems in the brain for handling different situations. The anterior cingulate handles empathy and attachment in human behavior. There is more than one system involved in the processing of information about facial features. Without doubt, the brain system responsible for processing information about physical properties would be separate and different from the brain systems involved in processing values and ideology.
Friedrich Nietzsche, the famous philosopher, exquisitely described the intrinsic paradox within human consciousness: "One must still have chaos in oneself to be able to give birth to a dancing star." Carl Sagan also spoke about the epiphany in realizing an understanding of the All. As the iconic scientist, Carl Sagan states, “The very act of understanding is a celebration of joining, merging, even if on a very modest scale, with the magnificence of the Cosmos.”
Edgar Cayce brings up a critical point when he talks about the mind and its role in envisioning the future. Edgar Cayce states, "The spirit is life. The mind is the builder. The physical is the result."......“Mind is indeed the Builder. . what is held in the act of mental vision becomes a reality in the material experience. We are gradually builded to that image created within our own mental being.” ― Michelangelo mirrored what Edgar Cayce said, only millennium earlier, when he said: “I saw the angel in the marble and carved until I set him free. Edgar Cayce further complements the critical process of envisioning when he states, “But spirit is not just a force. It is a consciousness with individualness, though not nearly as individual as we are in our physical condition.”
William James observed that the human mind in creating a sense of reality must "break asunder and reunite" all the innumerable parts and pieces of reality. (ibid p.487) That is, "[A]ny number of impressions, from any number of sensory sources, falling simultaneously on a mind which has not yet experienced them separately, will fuse into a single undivided object for that mind. The law is that all things fuse that can fuse, and nothing separates except what must." (ibid p.488)
Jung's insight that "an image of the world does not mean that there is only an image and no world" – which as Bohr observed is - for the person - a "genuine reality,". William James, in his classic work in 1902, The Varieties of Religious Beliefs, demonstrated in his review and analysis of individual's personal "Religious experiences" that spiritual experiences create a "sense of reality." That is, the spiritually generated "image of the world" does have a "Real Reality'” and Truth beyond just an "image of the world" – a fusion of innumerable disparate and often separate elements.
Lastly, I thought I should add a quote by Deepak Chopra because it covers a natural innate body-mind-spirit paradigm which also includes the social dimension which is very important. Deepak Chopra observes that “Healing is the return of the memory of wholeness. Healing, health, whole and holy all mean inclusiveness. Body, mind, spirit, environment, relationships, social interactions are all one wholeness, and you're a part of that one wholeness.”
The long standing historical behaviors clearly indicate strong cultural unconscious emotional-instinctual undercurrents in European culture and consciousness. Any objective view of American history and culture reveals a very parallel situation with blacks.
First, I would highlight from an article about human warfare dating back to warfare between humans and Neanderthals which states "This territoriality has deep roots in humans. Territorial conflicts are also intense in our closest relatives, chimpanzees. Male chimps routinely gang up to attack and kill males from rival bands, a behaviour strikingly like human warfare. This implies that cooperative aggression evolved in the common ancestor of chimps and ourselves, 7 million years ago. Warfare is an intrinsic part of being human. War isn't a modern invention, but an ancient, fundamental part of our humanity. Historically, all peoples warred. Our oldest writings are filled with war stories. Archaeology reveals ancient fortresses and battles, and sites of prehistoric massacres going back millennia.”
Einstein observed: "There are only two things which are infinite: the universe and human stupidity. And I'm not sure about the former." Little did Einstein realize, that 'God' for whatever reason has "stupidity" for all practical purposes, literally "built into" the human brain. Horrifically extremes of violence are built into the unconscious group-related instincts in of Inter-group conflicts with outgroups - that is a FACT. So, yeah, prejudices, racism, discrimination are in one sense or another built into the human brain – for better or worse. Group-related instincts are like the two-faced god like Janus with patriotism being the forward facing “face” of the Janus instincts God and racism and prejudice being the backward facing God.
To properly understand the academic situation and social sciences’ views regarding racism, it is necessary to briefly review the Materialist Doctrine in the social sciences. As Claudia Nielsen pointed out, the psychiatrist McGilChrist astutely observed that “The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed.” In a nutshell, the restricted methodology of the Materialist Doctrine produces, inevitably, results that have some serious limitations and restricted observations, data, and outcomes.
Kay Deaux observed that the Materialist bias for quantification and laboratory experiments “precluded” “affective displays” since emotions are notoriously subjective. She goes on to say “In contrast, natural groups, whether family, fraternity, or nation, are often the arena for intense displays of emotion and strong affective ties.” (p. 794 Handbook) The end result is that none of social sciences’ analyses of racism. Of course, even a precursory overview of intergroup conflict involving genocides and atrocities shows clearly that a very salient characteristic of intergroup conflict.
The problem of self in today’s society was emphasized by Kenneth Gergen long ago. First, I need to highlight that, in his book, The Saturated Self, Kenneth Gergen, observed: “In the traditional community, where relationships were reliable, continuous and face-to-face, a firm sense of self was favored.” The traditional community nurtured a “strong agreement on patterns of “right and “wrong” behavior.” (p.147 Sat Self) In modern societies, what developed were what could be termed “collage communities,” since many different ethnic and personality types melded into a conglomerate social construction in which “the traditional pattern is disrupted One is increasingly thrust into new and different relationships….” - which stretch and challenge attitudes and beliefs in order to adapt to a community and neighborhood “suffused with new and different voices.” (p147)
Gergen goes on to point out that Arlie Hochschild, a sociologist who focuses on the emotional characteristics of morality, as well as of social life in general, emphasizes that when a person strays from the more natural forms of emotional expression into rigid ritualized social conventions that could possibly lead to “estrangement.” Gergen emphasizes that with estrangement, “The ideal of authenticity frays around the edges; the meaning of sincerity slowly lapses into indeterminacy.” (p. 150.) what happens is a Pastiche personality is generated. “The pastiche personality is a social chameleon, constantly borrowing bits and pieces of identity from whatever sources are available and constructing them as useful or desirable in a given situation.” (p.150) Gergen points out that does make success in careers or other pursuits more readily accessible, but argues that that is possible only “if one avoids looking back to locate a true and enduring self….” (p.150) So, Gergen also emphasizes the dilemma of self in modern society.
“The view of man as a symbolizing, conceptualizing, meaning-seeking animal, which has become increasingly popular both in the social sciences and in philosophy over the past several years, opens up a whole new approach not only to the analysis of religion as such, but to the understanding of the relations between religion and values. The drive to make sense out of experience, to give it form and order, is evidently as real and pressing as the more familiar biological needs. And, this being so, it seems unnecessary to continue to interpret symbolic activities --- religion, art, ideology – as nothing but thinly disguised expressions of something other than what they seem to be: attempts to provide orientation to an organism which cannot live in a world it is unable to understand.” (p.140)
Geertz never explains why he used the word “orientation” as a pivotal concept in his description of religious beliefs. William James in the chapter Perception of Reality in his iconic treatise Principles of Psychology “makes the still startling assertion that “Will and Belief….are two names for one and the same phenomenon.” Even more fundamental and challenging is the formula he put in the note, saying “belief and attention are the same fact.”” (P. 46 Heart of William James) The contemporary psychologist, Eric Klinger, whose expertise is in personality psychology and motivation theory, focuses on the influences of motivation and emotion on cognition. Klinger suggests a “primary function of several emotions is to direct attention to concern-related stimuli. (p.42) Neuroscientists also focus on attention – especially in the parietal complex and emphasize the intimate interconnections between attention-Intention and motivation.
I have always argued that the answer to spirituality is “people” – because, in the end, spiritual people are people – plus people are the only true possible source of “real world context-evidence” necessary for a valid scientific theory, Rumi observed, “I looked in temples, churches, and mosques. But I found the Divine within my heart!!” Furthermore, Christ stated, “He [the Holy Spirit] lives in us!” (John 14: 17). John O’Donohue remarked, "The soul is the force of remembrance within us!" as well as “Beauty is the illumination of the soul!” Abraham Heschel observed, “Life is partnership of God and man.” Heschel goes on to say “That is why human life is holy!" In the Hindu Upanishads the statement "Aham Brahmaasmi" (Brihadaranyaka Upanishad) translates to "I am Brahman," which emphasizes the inherent divinity present within every individual.
The Spanish philosopher, Ortega Gasset stated, "I am I, plus my circumstances" adds perspective for spirituality. Circumstances can be a very salient in spirituality. For instance, Ingela Visuri observes "distress" is sometimes a factor in autistic spiritual experiences . Jean MacPhail observes that “stress” has been a factor in her life and it is well known in pastoral care that grieving can elicit spiritual experiences – which studies show can facilitate healing.
A proper map-model – scientific theory requires a proper categorization – as noted by Aristotle nearly two thousand years ago. In my research I have not come across a proper categorization of “types” of spirituality - so I put together a rudimentary categorization.
• Spirituality of Compassion
• Musical Spirituality
• Spiritual Healing in Grieving
• Children's Spirituality
• Artistic Spirituality
• Poetry and Prophecy
• Dream Weaving/Creative Transcendence
• Spiritual beliefs in nature - earth as a living force
• Spirituality and Autism
• pro-social spirituality-norms
Filipino Kapwa/loob – bayanihan:
+ Archbishop Desmond Tutu’s “ubuntu theology.” The Bantu word “Ubuntu” mirrors Filipino kapwa which means “shared identity”! The “phrase ‘umuntu ngumuntu ngabantu’ translates as ‘I am a person through other persons’
Sr Director Evans of Kaiser Permanente Member Services sent me a written letter - by registered mail no less - stating that my rights to KP services had been suspended for abusive conduct. Director Evans listed my critique of materialist methodology as the number 1 abuse.
She quotes from a December 8, 2022 message “I felt that the acceptance of the Definist fallacy and your refusal to acknowledge my rights and beliefs as extremely offensive” I even filed a complaint with the DOJ which was accepted. My position is endorsed by Dr. Koenig, Dr Wong, and Dr Farra, and Stefan Schindler"
It is very true that I find the materialist maxim that “spirituality is unreal” very offensive – especially since the materialist argument includes a “loaded term” – making it a freaking fallacy – specifically a Definist Fallacy. Below is a description of the pivotal argument in my (pee4r reviewed) critique of materialist methodology. In a nutshell, the critique centered on the materialist argument that spirituality is “intangible and beyond the senses.”
The psychologists, William R. Miller and Carl E. Thoresen, state in their article, “Spirituality, religion and health: an emerging field of research”: “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.” That the pivotal part of that argument is a fallacy – specifically the “Definist fallacy” because it uses “loaded” terms which prevents any real dialogue or communication. “The Definist Fallacy occurs when someone unfairly defines a term so that a controversial position is made easier to defend. Same as the Persuasive Definition.” (Internet Encyclopedia of Philosophy) “ Death” of course is “intangible and beyond the sense” – which would make “Death a figment of your imagination.” The materialist argument is a fallacy. As Supreme Court Justice Rehnquist states, “It is not true if the major premise is not true” (p. 795 Logical Fallacies and the Supreme Court..)
Intro: Real World Context-Evidence (Kant, McGilChrist, Sherif) –
Real World Context-Evidence: 1. Immanuel Kant: “If a concept lacks reference to any object of possible experience…. It "has no meaning and is completely lacking in content" (P.15 Kant’s Theory of Symbolism, John D Glenn Jr)
2. Muzafer Sherif, a serous critic of social psychology’s methodology emphasizes that real world contexts are important, even if regarded as "messy" compared to controlled lab experiments.” Wikipedia
3. Iain McGilchrist argues that “neglect of context is the greatest single disaster which philosophic thinking can incur.”
Entangled in Abstractions
The answer to spirituality – scientifically and spiritually - would be “People!” It is readily apparent that spirituality got entangled in abstractions: “the supernatural-unreal”, “powers,” “crystal ball vision,” “intangible and beyond the senses” (William R. Miller and Carl E. Thoresen) etc. If spirituality is about something it would be about "people."
In a nutshell, my argument is that spirituality – and other questions such as Free Will or even social consciousness - have gotten entangled in abstractions
Dr Stephen Farra commented: “Good short paper- A lack of belief in "free will" routinely leads to a sense of meaninglessness. despair, and unethical personal behavior. Our paradigms are our way of addressing Reality, but they are Not Reality. As C Peck, Jr. suggests, we are getting lost in our own abstractions!” Yes, spiritual people are people! - not lab rats or disconnected abstractions!
Janus, the Two Faced Roman God – The Ingroup Face and the Outgroup Face
It seems a paradox that while the processes involved in the workings of the ingroup-outgroup syndrome clearly involved some emotional judgments, especially in the dominant characteristic of favoritism flagrantly unrelated to any objective judgment, the conclusion of Tajfel, and the implicit emphasis of Social Identity Theory was the cognitive aspect of group formation: “Thus these groups are purely cognitive and can be referred to as minimal.”[i] (p49 soc id).
Bargh: If a random red or blue ball is enough to trigger these “us versus them” feelings
John Bargh emphasizes how easily group related ingroup-outgroup emotions can kick in. “Henri Tajfel and his colleagues showed just how ridiculously minimal [easily triggered] these “us versus them” cues could be. They had their participants draw colored balls from and urn so that some drew red balls and some drew blue ones. (The selection as entirely random) But later, when given the chance to divide up some money, the participants gave more to those who drew the same color ball as they had, and less to others in the room. …..[ii]
If a random red or blue ball is enough to trigger these “us versus them” feelings, then it is hardly surprising that group stereotypes and prejudices are inspired by more pronounced and substantive group differences, such as different languages or accents, different skin color, and different religions and cultural practices.
"Trump accused of 'near-sadistic' bullying of German Chancellor Angela Merkel…. Intelligence Revelation in 2020 Intelligence Leaks July 30, 2020: The title of an article in the Indy 100, Independent, stated that "Trump accused of 'near-sadistic' bullying of Angela Merkel for 'vicious attacks' in private phone call" The article went on to say How Bernstein of CNN observed that Although Trump "regularly bullied and disparaged" other leaders like Emmanuel Macron (France), Justin Trudeau (Canada) and Scott Morrison (Australia) However, his most "vicious attacks" were reserved for women, the report claims. Bernstein quoted one of his sources as calling Trump's phone calls with Merkel and May "near-sadistic". Some of the things he said to Angela Merkel are just unbelievable: he called her 'stupid,' and accused her of being in the pocket of the Russians. He's toughest with those he looks at as weaklings and weakest with the ones he ought to be tough with. Preamble: As Jean MacPhail, author and scholar, observed, my spiritual-psychic experiences are unique – in part because the experiences – some conscious, some in dreams – related to events outside myself, in part because many are documented and in part they consistently are 'perceptions of threats to the group. My 1981 warning to the FBI is a remarkably detailed and accurate prediction-warning – which I include at the end. That being said, the focus of this essay are the 'warning' letters I sent to the allies' embassies (French, Canadian, British, German) in February-March 2017. In the warning there is no precognition whatsoever. That was pure political-historical situational sense – and as Ortega Gasset, the Spanish philosopher said "I am I plus my circumstances. The prophets dealt with man, not as an atom, but as a part of a social organism, a living member of a living body. To heal this body when diseased (Isa. I:6), to warn it against coming dissolution, and to bring it back to the paths which lead to perfection in God, was their great and only mission (Jer. 6: 6). Hence, they were always the more numerous when national death threatened. Just before the fall of Samaria and the fall of Jerusalem we find them working in the greatest number and with the greatest energy. (The Old Testament Prophets As Social Reformers, Rev. Geo. Stibitz)
Hace dos mil años, Aristóteles destacó el afán de comprensión y conocimiento cuando afirmó: "¡Todos los hombres desean conocimiento!" - el deseo de significado impulsado por un profundo sentido de asombro y maravilla por el "Todo", el mundo y el universo. El argumento tácito de Sócrates es que el asombro, la curiosidad y la imaginación están íntimamente conectados con la sabiduría. Einstein observó que la imaginación fue absolutamente crucial para todos sus descubrimientos.
“Cuando el macho cabrío beba las aguas turbulentas de Neda, abandonaré Mesene; la destrucción llegará.” Oráculo de Delfos: Tras la batalla en la que los arcadios fueron sobornados, los mesenios fueron a Delfos en busca de un oráculo. La sacerdotisa pitia profetizó:
En medio de un wayu con Esparta, los mesenios, por supuesto, temían que un macho cabrío se acercara a Neda. Existe una higuera silvestre llamada olynthe, a la que los mesenios llaman «macho cabrío». El profeta mesenio, Teocles, descubrió con horror una higuera silvestre que había crecido sobre el río Neda y cuyas hojas tocaban el agua, y comprendió su significado. Teocles informó a Aristómenes, quien lo tomó muy en serio. Aunque creía que el fin estaba cerca, Aristómenes y Teocles lo mantuvieron en secreto. Según el folclore, había un pastor laconio que se había enamorado de una mesenia en Eira. Siempre que su esposo estaba de guardia, se colaba en la casa para hacerle el amor. En la noche de una terrible tormenta con lluvia torrencial, y mientras Aristómenes yacía en el suelo herido, los guardias decidieron refugiarse de la tormenta. El pastor, al darse cuenta de que Eira estaba indefensa por el momento, escapó y acudió al general laconio, quien inmediatamente lanzó un ataque y logró entrar en la ciudad. La lucha fue feroz. Los laconios adoptaron la estrategia de escalonar las tareas de los hombres, de modo que mientras un grupo dormía, el otro luchaba, y viceversa. Cuando los mesenios quedaron exhaustos, Aristómenes decidió sacar a las mujeres y los niños, y los laconios lo permitieron. Así fue como los mesenios llegaron a su fin tras once años de guerra constante. En resumen, los mesenios fueron derrotados por los espartanos. Finalmente, el oráculo y la profecía se convirtieron en parte integral de la conciencia social. La psicología narrativa ha demostrado que las narrativas son parte integral de las perspectivas y cosmovisiones de las personas. Por lo tanto, la profecía en el mundo antiguo desempeñó un papel importante en la designación de una narrativa, una historia que también moldeó el pensamiento futuro y actual.
El primer sueño registrado de un difunto data del año 2100 a. C. en Egipto. Alrededor del año 2100 a. C., un egipcio llamado Heni escribió una carta a su padre fallecido pidiéndole ayuda con sus pesadillas. ¡La muerte, una fuerza poderosa y primordial en la vida! La muerte, especialmente cuando se presenta como un sinsentido y un sinsentido, parece ser el mayor desafío al significado de la vida. - Janoff-Bulman y McPherson (1997)
Estudios de espiritualidad en el duelo
Kate Adams y Brendan Hyde afirman: «Los sueños con personas fallecidas, y aquellos relacionados con la muerte de otras maneras, no son infrecuentes durante la infancia… sobre todo porque estos sueños pueden reflejar fielmente las etapas del proceso de duelo». (Sueños de duelo infantil y la teoría de la inteligencia espiritual, Kate Adams (Bishop Grosseteste University College), Brendan Hyde (Australian Catholic University)) Easterling (et al): 2. 2. «Por el contrario, la experiencia ha demostrado a los cuidadores pastorales que las personas Parecen afrontar mejor la situación si pueden "actualizar" sus experiencias espirituales en tiempos de crisis. (Experiencia Espiritual, Asistencia a la Iglesia y Duelo, por Larry W. Easterling, Th. D, Louis A. Gamino, Ph.D., Kenneth W. Sewell, Ph.D., Linda S. Stirman, B.S.N.) 2.
Julie Parker: "Los hallazgos de este estudio respaldan el modelo emergente de duelo que postula que mantener vínculos continuos con la persona fallecida puede ser adaptativo. También respaldan la afirmación de que los sistemas de creencias espirituales o religiosas se asocian con resultados adaptativos del duelo".
Gabriella Kilianova destaca la opinión de un sacerdote católico en Eslovaquia. El sacerdote "asumió que tales sueños ayudan a las personas a lidiar con la pérdida de sus seres queridos". Eso parece formar parte del folclore pastoral, por así decirlo. Pero también por las reflexiones y comentarios del sacerdote sobre el más allá y la conexión con las almas de los difuntos. (Los sueños como método de comunicación entre vivos y muertos: estudio de caso etnográfico de Eslovaquia). Más estudios.
La religión como «sistema de símbolos» es una característica principal de la definición de religión en cinco partes de Geertz, por lo que el simbolismo sería un buen punto de partida, sobre todo porque Chernus sugirió que la definición de Geertz es universalmente aceptada en las ciencias sociales.
Modelo de Simbolismo Social de Elzbieta Halas: Halas afirma que «los grupos existen únicamente sobre la base de la simbolización común de sus miembros». «Los procesos de simbolización… crean un orden social, expresan significado y controlan las acciones. Los símbolos no son autónomos. Constituyen herramientas de acción, que indican y dramatizan las relaciones sociales».
D. Balaganapath observa: «La base de cada cultura y de cada identidad está determinada por su propia expresión simbólica común establecida». El modelo de Erica Hill, definido como “comportamientos sociales dinámicos integrados en la vida cotidiana de los cazadores-recolectores árticos y creencias en los espíritus animales como “relaciones humanas con el mundo natural”; “Sus pensamientos y acciones establecieron y mantuvieron relaciones con las presas y pueden conceptualizarse de manera más productiva como comportamientos sociales dinámicos integrados en la vida cotidiana que como actos rituales privilegiados”. Estas creencias centraron la atención de la comunidad en la actividad de caza y recolección de animales.
Modelo de Emile Durkheim: “Las fuerzas ante las que se inclina el creyente no son simples energías físicas, como las que se presentan a los sentidos y la imaginación; son fuerzas sociales”.
Modelo de Ramón Reyes: “En resumen, un orden social y moral abarca a los vivos, los muertos, las deidades, los espíritus y el entorno en su totalidad”.
El estudio de 2010 respalda nuestra hipótesis de que la espiritualidad se correlaciona positivamente con el dominio social. Otra razón para esta relación la plantearon Jackson y Hunsberger en 1999 (citados en Smith et al., 2007): las organizaciones formales como la religión tienden a crear relaciones dentro y fuera del grupo y pueden desarrollar una fuerte tendencia a diferenciar su propia fe de la de otros, lo cual podría generalizarse a otras divisiones sociales. como la raza (Altemeyer, 2003). Como observan Saslow et al., "Por otro lado, los análisis históricos a menudo postulan que las diferencias religiosas pueden dar lugar a distinciones de "nosotros" contra "ellos", que subyacen al conflicto (Harris, 2005; Hitchens, 2008). De manera similar, los académicos han sugerido que la religión debería fomentar la solidaridad progrupo y el altruismo dentro del grupo (Durkheim, 1915; Wilson, 2003), por ejemplo, al fomentar una identidad compartida con otros (Graham y Haidt, 2010). Según la teoría de la identidad social (Tajfel y Turner, 1986), si las personas se categorizan en grupos, entonces se identificarán con su grupo interno, compararán favorablemente su propio grupo con otros grupos y se sentirán distintos de aquellos fuera de su grupo.
Parece una paradoja que, si bien los procesos involucrados en el funcionamiento del síndrome endogrupo-exogrupo involucraron claramente algunos juicios emocionales, especialmente en la característica dominante del favoritismo flagrantemente no relacionado con ningún juicio objetivo, la conclusión de Tajfel y el énfasis implícito de la teoría de la identidad social fue el aspecto cognitivo de la formación del grupo: “Por lo tanto, estos grupos son puramente cognitivos y pueden considerarse mínimos”. [i] (p. 49 soc id).
Bargh: Si una bola roja o azul al azar es suficiente para desencadenar estos sentimientos de “nosotros contra ellos”
John Bargh enfatiza cuán fácilmente pueden activarse las emociones de endogrupo-exogrupo relacionadas con el grupo. “Henri Tajfel y sus colegas demostraron cuán ridículamente mínimas [fácilmente desencadenadas] podían ser estas señales de “nosotros contra ellos”. Hicieron que sus participantes sacaran bolas de colores de una urna para que algunos sacaran bolas rojas y otros sacaran bolas azules. (La selección fue completamente aleatoria) Pero más tarde, cuando se les dio la oportunidad de dividir algo de dinero, los participantes dieron más a quienes sacaron la bola del mismo color que ellos, y menos a los demás en la sala. …..
Si una bola roja o azul al azar es suficiente para desencadenar estos sentimientos de “nosotros contra ellos”, entonces no es sorprendente que los estereotipos y prejuicios grupales estén inspirados por diferencias grupales más pronunciadas y sustanciales, como diferentes idiomas o acentos, diferente color de piel y diferentes religiones y prácticas culturales.
Rollo May, psicólogo existencialista y autor estadounidense, observó que “ha habido un cambio radical durante las últimas tres décadas… Ninguno de los términos, “símbolo” o “mito”, aparece siquiera en el índice de los libros de texto de psicología estándar”. Continúa diciendo que este descuido se debió a la “proclividad” –la fijación materialista– con los datos “que en última instancia podrían describirse en términos fisiológicos o de estímulo-respuesta”. Esto es evidencia de que el argumento de McGilChrist de que la fijación materialista con la cuantificación “restringe y limita” los datos y la información era correcto.
¿Qué sucedió? En pocas palabras, cuando el materialismo –con su fijación con los experimentos de laboratorio (Kay Deaux) y el sesgo de cuantificación materialista (Iain McGilChrist)– se convirtió en la ideología dominante, el simbolismo quedó marginado porque no encajaba en el marco materialista. Para complicar aún más las cosas, tanto Muzafer Sherif como Viktor Frankl enfatizaron el hecho de que las diferentes disciplinas de la ciencia y las diferentes escuelas de pensamiento están en gran medida separadas y desconectadas, por lo que las escuelas de pensamiento junguiana y del interaccionismo simbólico quedaron fuera de la psicología convencional.
De manera similar a la opinión de Rollo May, Elzbieta Halas observa: “Después de todo, los procesos de simbolización son una parte integral de los fenómenos sociales y son naturales a la vida social de las personas. Desafortunadamente, no se les reconoce generalmente como de importancia primaria para el examen de la vida social. Con demasiada frecuencia se piensa en el simbolismo como un epifenómeno, un fenómeno que se deriva de lo que se consideran factores más importantes, como los negocios, los recursos, el poder, la organización, etc., que supuestamente son hechos 'objetivos'”.
Este es un punto importante, por lo que debo agregar que la Comisión Galileo llegó a conclusiones similares: “1. Los supuestos subyacentes –o modelo mundial– que predominan en la mayoría [de la comunidad científica moderna] son estrictamente naturalistas en metafísica, materialistas en ontología y reduccionistas-empíricos en metodología. 2. Esto da como resultado la creencia de que la conciencia no es nada más que la consecuencia de una disposición compleja de la materia o un fenómeno que surge de la actividad cerebral. 3. Esta creencia no está probada ni justificada”.
Además, el académico y psiquiatra McGilChrist observó: “El alcance de la investigación y la comprensión de la Doctrina Materialista con su rígida adhesión al principio realmente arbitrario de cuantificación y el énfasis excesivo en las características fisiológicas está severamente restringido y limitado en los análisis que se pueden realizar”, lo que enfatiza que la fijación materialista con la cuantificación crea un serio problema metodológico –falla.
La “extrema adhesión al materialismo es demasiado restrictiva y limitante”
Jeremiah Lasquety-Reyes, autor y experto ampliamente citado en ética filipina, me respondió por correo electrónico: “Hola Charles, estoy completamente de acuerdo contigo en que esta extrema adhesión al materialismo es demasiado restrictiva y limitante, y francamente no logra captar muchos aspectos más ricos de la experiencia humana y la psicología. Empobrece aún más el campo de la psicología. Yo mismo estoy buscando un marco que me ayude a enfrentarlo. En parte, creo que se necesita una metafísica alternativa, una que respete la realidad y el significado de cosas como el amor, las relaciones y la profunda realidad de otras personas como personas y no solo como un compuesto de átomos, sustancias químicas y neuronas en funcionamiento. ¡Me alegro de que estemos en la misma página!”
La mitad de la conciencia humana no es estrictamente cuantificable: la esperanza, el arte, los sueños, la música, la poesía, el amor verdadero, el asombro, la libertad, los ideales, la justicia, por no mencionar la muerte. Me gustaría brevemente cuestionar cómo una metodología –descrita por McGilChrist en términos de una “rígida adhesión a la cuantificación” – que es apropiada para la física o la química – no para la conciencia humana – se aplicó a la conciencia humana. Tanto Kenneth Gergen como Maimone destacan el hecho de que el conocimiento social es una categoría distinta.
Por último, destaco el hecho de que Rollo May, un psicólogo existencialista y autor estadounidense, observa que “Ha habido un cambio radical durante las últimas tres décadas… Ni el término “símbolo” ni el de “mito” aparecieron siquiera en el índice de los libros de texto de psicología estándar”. De manera similar, ¡la espiritualidad ha sido marginada y dejada de lado en la psicología convencional! En una completa “Historia de la psicología” de más de 700 páginas –titulada “La historia de la psicología”– de Morton Hull, no hay una sola referencia al significado, el espíritu, la espiritualidad o incluso la religión. Dicho esto, debo agregar que Morton Hull destacó las referencias arcaicas en la filosofía griega antigua, pero dejó de lado la espiritualidad tal como la expusieron Jung, Frankl y William James. Pensé que tal vez esto pudiera deberse a los prejuicios de una sola persona, así que busqué en mis completos "manuales de referencia" sobre el yo y la identidad, así como sobre psicología social. Para mi consternación, descubrí No había ni una sola referencia al espíritu, la espiritualidad o la religión. Cuando le pregunté qué formación tenía la Dra. Stacey Neal (JHU) sobre las “personas” que tienen experiencias espirituales, dijo que no tenía educación ni formación.
Catherine Hall, en su artículo, ‘Reading and [w]rocking’: Morality and musical creation in the Harry Potter fandom, observa: “El rock mágico, a menudo estilizado en forma escrita como ‘wrock’, se relaciona creativamente con el mundo de contenido de Harry Potter y lo aumenta a través de interpretaciones musicales y líricamente diversas. Los estudios de fans centrados en Harry Potter a menudo han discutido la aplicación del heroísmo ficticio a problemas del mundo real, y los músicos de rock mágico son citados con frecuencia como activistas del fandom. Sin embargo, hay poco análisis de la música, las letras y las interpretaciones del rock mágico en relación con los mensajes morales de la serie... Al igual que sus héroes en los libros, estos músicos imbuyen su música y sus imágenes de sí mismos con la moral, los tropos históricos y los arquetipos de la serie. Hacen tangible esta moralidad donando las ganancias de los álbumes recopilatorios o las ventas de series de suscripción de música a organizaciones sin fines de lucro, y entretejiendo estos mensajes en su música. Sostengo que la aplicación del heroísmo ficticio por parte de la comunidad del rock mágico a través de la música, las letras y la interpretación alienta a los seguidores de Harry Potter a adoptar cualidades heroicas en el mundo real”.
Para ponerlo en perspectiva: la popularidad contemporánea-moderna de La guerra de las galaxias y Harry Potter, y los numerosos fandoms imaginativos, proporcionan -= como evidencia sociológica - datos masivos y evidencia de la existencia de un simbolismo espiritual inconsciente. Rhiannon Grant en The Sacred in Fantastic Fandom, Grant observa que en 2001, el gobierno británico realizó un censo regular, pero incluyó una nueva pregunta sobre la religión. En respuesta, casi el 0,8 por ciento de la población total dijo que era un “Jedi” o un caballero Jedi!” (p. 38) Esos resultados se repitieron en Australia y Nueva Zelanda.
La investigación sobre la música como yo social y yo espiritual es notable y útil para resaltar las creencias espirituales y religiosas. Tianyan Wang afirma: "Desde Darwin (1871), cada vez más científicos creen que la música humana debe ser una adaptación biológica". Jay Schulkin, Greta B. Raglan afirman que "La música es una parte fundamental de nuestra evolución, y funcional porque facilita el "contacto humano" y nuestro "yo social". Y contraponen la máxima materialista de que "Toda espiritualidad es irreal" = W R Miller, C E Thoresen "Una base filosófica para esta perspectiva es el materialismo, la creencia de que no hay nada que estudiar porque la espiritualidad es intangible y está más allá de los sentidos".
Rollo May, psicólogo existencialista y autor estadounidense, observó que “ha habido un cambio radical durante las últimas tres décadas… Ni el término “símbolo” ni el de “mito” aparecen siquiera en el índice de los libros de texto de psicología estándar”. Continúa diciendo que este descuido y descuido se debió a la “proclividad” –la fijación materialista– con datos “que en última instancia podrían describirse en términos fisiológicos o de estímulo-respuesta”.
De manera similar, Elzbieta Halas observa: “Después de todo, los procesos de simbolización son una parte integral de los fenómenos sociales y son naturales en la vida social de las personas. Desafortunadamente, no se los reconoce generalmente como de importancia primaria para el examen de la vida social. Con demasiada frecuencia se piensa en el simbolismo como un epifenómeno, un fenómeno que se deriva de lo que se consideran factores más importantes, como los negocios, los recursos, el poder, la organización, etc., que supuestamente son hechos “objetivos”. (Simbolismo y fenómenos sociales: hacia la integración de los enfoques teóricos pasados y actuales, Elzbieta Hałas) Este es un punto importante, por lo que debo añadir que la Comisión Galileo llegó a conclusiones similares: “1. Los supuestos subyacentes –o modelo mundial– que predominan en la mayoría [de la comunidad científica moderna] son estrictamente naturalistas en metafísica, materialistas en ontología y reduccionistas-empíricos en metodología. 2. Esto da como resultado la creencia de que la conciencia no es nada más que la consecuencia de una disposición compleja de la materia o un fenómeno que surge de la actividad cerebral. 3. Esta creencia no está probada ni justificada”.
El erudito y psiquiatra McGilChrist observó: “El alcance de la investigación y la comprensión de la doctrina materialista con su rígida adhesión al principio realmente arbitrario de cuantificación y el énfasis excesivo en las características fisiológicas está severamente restringido y limitado en los análisis que se pueden realizar”, lo que enfatiza que la fijación materialista con la cuantificación crea un serio problema metodológico –falla.
La “extrema adhesión al materialismo es demasiado restrictiva y limitante”
Jeremiah Lasquety-Reyes, autor y experto ampliamente citado en ética filipina, me respondió por correo electrónico: “Hola Charles, estoy completamente de acuerdo contigo en que esta extrema adhesión al materialismo es demasiado restrictiva y limitante, y francamente no logra captar muchos aspectos más ricos de la experiencia humana y la psicología. Empobrece aún más el campo de la psicología. Yo mismo estoy buscando un marco que me ayude a enfrentarlo. En parte, creo que se necesita una metafísica alternativa, una que respete la realidad y el significado de cosas como el amor, las relaciones y la profunda realidad de otras personas como personas y no solo como un compuesto de átomos, sustancias químicas y neuronas en funcionamiento. ¡Me alegro de que estemos en la misma página!”
La mitad de la conciencia humana no es estrictamente cuantificable: la esperanza, el arte, los sueños, la música, la poesía, el amor verdadero, el asombro, la libertad, los ideales, la justicia, por no mencionar la muerte. Me gustaría brevemente cuestionar cómo una metodología –descrita por McGilChrist en términos de una “rígida adhesión a la cuantificación”– que es apropiada para la física o la química –no para la conciencia humana– se aplicó a la conciencia humana. Tanto Kenneth Gergen como Maimone destacan el hecho de que el conocimiento social es una categoría distinta.
Tipos de conciencia social y normas prosociales: estereotipos
1. Kenneth Gergen: "las relaciones preceden y son más fundamentales que el yo"
2. Comunidad cristiana El ideal de los profetas es una comunidad, sociedad o estado de Dios como hombres y mujeres que viven juntos en amor y verdad (rev. stibitz)
3. Anam Cara celta: amigo del alma: el poeta y teólogo irlandés John O'Donohue: en la tradición celta, "el alma brilla alrededor del cuerpo como una nube luminosa [creando] un vínculo profundamente sentido con otra persona" [o] "amigo del alma".
4. Confucianismo: "no puede haber un yo aislado, soy la totalidad de los roles en las relaciones""
5. Dharma indio: en el Rig Veda, ... La jerarquía y estratificación de la sociedad está escrita en el plano del universo
6. Kapwa-Loob filipino: K Lagdameo-Santillan, "Kapwa es un reconocimiento de una identidad compartida, un yo interior, compartido con otros"
7. Ubuntu (bantú africano) "Soy una persona a través de otras personas"
8. INTERSER budista: Thich Nhat Hanh "todos los fenómenos son interdependientes... infinitamente entrelazados".
K Lagdameo-Santillan, en su artículo, Roots of Filipino Humanism observa que "Kapwa es un reconocimiento de una identidad compartida, un yo interior, compartido con otros. Esta unidad lingüística filipina del yo y el otro es única y diferente a la de la mayoría de las lenguas modernas. ¿Por qué? Porque en esa inclusión está implícita la obligación moral de tratarnos unos a otros como seres humanos iguales”. Profesor Virgilio Enriquez
Más adelante, K Lagdameo-Santillan añade: “Según el Profesor Enriquez, Kapwa es la “unidad de uno-de-nosotros-y-el-otro”……. Sostuvo que “Kapwa implicaba aspectos morales y normativos que obligaban a una persona a tratarse como seres humanos iguales y, por lo tanto, como iguales.”…….. Pero también previó que este valor central filipino se veía amenazado por la expansión de las influencias occidentales. “…una vez que AKO (el yo) empieza a pensar en sí mismo como separado de KAPWA, el ‘yo’ filipino se individualiza en el sentido occidental…” Profesor Virgilio Enriquez, fundador de Sikolohiyang Pilipino.
David Hay enfatiza que “Como resultado de la construcción cultural de un individualismo extremo que es particularmente evidente en el mundo occidental, ha habido un ‘olvido’ de la conciencia/espiritualidad relacional que resultó en efectos dañinos para la textura de la comunidad humana”. Hays cita a C.B. MacPherson, [quien] acusa a Hobbes de crear la doctrina sobre la cual aún opera la sociedad liberal burguesa, o como él la llama, “la teoría del individualismo posesivo” (Macpherson, 1962). Esas son normas e ideología materialistas-políticas aún vigentes.
Evolutionary Adaptive Selective attention trait as a pivotal psychological function which focuses attention and over-rides competing needs – desires to assure total commitment to hunter-gatherer goals.
A Critique of Christian Smith, in Religion: What it is, how it works, and why it matters (2017), takes an important next step for the teleological critical realist person.
“Religion, I will argue, is best defined as a complex of culturally prescribed practices that are based on premises about the existence and nature of superhuman powers. … Religious people engage in complexes of practices in order to gain access to and communicate or align themselves with these superhuman powers.”
Fruitfulness vs Supernatural: Way too many people equate spirituality with the "supernatural" to be blunt - or enlightenment, rather than "fruitfulness" as Brian Josephson points out. Brian D Josephson, a Nobel-prize winning quantum physicist in his article, Religion in Genes (Nature, Vol 362, April 15, 1993) stated unequivocally that “With religion, focusing on the factuality or otherwise of religious belief similarly misses the point: the significant questions in this context relate to the functions and fruitfulness of religious beliefs.”
“It is not true if the major premise is not true” – Justice Rehnquist - p.765 Logical Fallacies and the Supreme Court….
Wrong Thinking (Justice Rehnquist’s term) – The Definist Fallacy = defining terms in a biased manner Definist fallacy – defining a term used in an argument in a biased manner (e.g., using "loaded terms"). The person making the argument expects that the listener will accept the provided definition, making the argument difficult to refute. (Wikipedia) So, the term, “supernatural” is quite evidently a “loaded term” and this a fallacy. Furthermore, as Justice Rehnquist concludes, “It is not true if the major premise is not true”
So, what has the supernatural fallacy done? The “supernatural” argument successfully labeled spiritual beliefs as “supernatural” – which conveys spiritual beliefs as entirely otherworldly and “superstitious beliefs” – disconnected from any “real-world context” – making the term worthless and meaningless. So, let’s take a look at the “supernatural” belief in animal spirits for a moment. Yet, millions of people accept the argument that Spirituality is about the “supernatural!” It appears readily apparent that the materialist ideology marginalized and sidelined spirituality – resulting in the social sciences overlooking the critical psychological function of spiritual beliefs in animal spirits as being a form of an evolutionary adaptive trait of “selective attention” and “emotional prioritizing!”
selective attention as the psychological function
Especially in light of the fact that neuroscience consensus that “selectivity emerged through evolution as a design feature to enable efficient goal-directed action. This means that selectivity is an emerging property arising from myriad underlying processes” - It would seem an inescapable conclusion then that – from a functional and biological perspective - - then, that the beliefs in animal spirits were an evolutionary adaptive trait of selective attention which served-functioned to focus human attention and energy on animals and thus hunter-gatherer survival. Furthermore, as Erica Hill emphasizes that the relevance and importance of the spiritual beliefs in animal spirits are “human relationships with the natural world!” Essentially, Erica Hill defines spiritual beliefs in this context of human relationships with the environment. The emphasis is on the “human relationships” – in sharp contrast to the materialist focus on the “supernatural.”
Furthermore, In the light of the historical-genetic reality of the ancient – and often primal – spiritual idea-symbols or archetypes, what the psychologist Donald Kalsched observations about archetypes makes more sense: "Archetypal energy is rooted deep in the unconscious and it is ‘archaic’, primitive, and also ‘typical’. Archetypal energies and affects are not easily assimilated by the conscious mind. They can be luminous or dark, angelic or demonic, but because they exist in raw, unmediated form they tend to be over-powering."
Nancy Furlotti echoes that statement when she says, "Affect emerges from archetypes, which are the a priori ordering principles of nature, the world, and the psyche. When an archetype is activated, energy is put in motion that does not adhere to the laws of causality, or time and space." (Tracing a Red Thread: Synchronicity and Jung’s Red Book:(2010), Psychological Perspectives, 53:4, 455-478) Beliefs and ideas are very real and incredibly powerful. The idea of "spirit" as energy and force is very real, especially in light of a collective consciousness. It would seem an inescapable conclusion that life as energy is objectively a very solid and scientific model-paradigm
The reality of the spiritual beliefs in animal spirits rests in the creation of a social consciousness or meaning structure not only in the activity of hunting but also, as Erica Hill emphasizes, the social “media” or social structure as well. Erica Hill observes that the “Relations with these persons involved sets of rules and expectations and were predicated upon mutual respect, just as one’s relations with human kin were. Breaches of conduct, misunderstandings and bad manners had negative social implications, just as they did in interactions with one’s affines, cousins or trading partners.” Erica Hill states, “First, prey animals, including bear, walrus and whale, were perceived as agential beings who interacted with humans as persons; they were sentient social equals capable of deciding whether to favour humans by allowing themselves to be taken. Human hunters engaged with prey animals on a regular, perhaps daily, basis. Hunting ritual and observance of taboos were the responsibility of the individual hunter and his family members, whose duty it was to properly approach, take, butcher and dispose of the animal and its remains” So, it is crystal clear that the spiritual beliefs in animal spirts played a role in hunter gatherer society and performed a function. (Erica Hill, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka)
https://www.spirittruthandmeaning.com/geertz
In Geertz’s “universally accepted definition of religion [Chernus],” there is 1) no community, 2) no social consciousness, 3) no role for the teachings of religions, and 4) no spirit. 5) no identity 6) no spiritual beleifs as evolutionary adaptive selectyive attention trait
1. Religions are groups and communities.
2. The teachings of religion are an important aspect of religions.
3. “Spirit” is pivotal in religious beliefs
4. Spiritual and religious beliefs are a form of social consciousness
5. In which Identity – and way of life - are very salient and pivotal factors
6. Evolutionary Adaptive Selective attention trait as a pivotal psychological function which focuses attention and over-rides competing needs – desires to assure total commitment to hunter-gatherer goals.
Geertz’s “Universally” accepted (among the social sciences) definition of religion
Ira Chernus: “One of the most influential figures in this social-scientific approach to religion is the anthropologist, Clifford Geertz. In an essay titled "Religion as a Cultural System" (1965), he [Geertz] spelled out a definition of religion that many others have borrowed, adapted, and employed in studying religion…..“(1) a system of symbols (2) which acts to establish powerful, pervasive, and long-lasting moods and motivations in men (3) by formulating conceptions of a general order of existence and (4) clothing these conceptions with such an aura of factuality that (5) the moods and motivations seem uniquely realistic.”
Ironically, "The top word millennials used to describe their ideal environment for worship is "community," followed closely by "sanctuary." “Millennial Christians……. are attracted to churches whose focus is not only on the members, but on the community and the world.” – Yet none of the millennials brought that question up when studying religion apparently. (What Worship Style Attracts the Millennials? Church Answers, sponsored by New Living - https://churchanswers.com/blog/worship-style-attracts-millennials/comment-page-1/
In philosophy, and psychology there exists dilemma between Kant’s symbolic knowledge which emphasizes the role of symbolism in human consciousness vs the materialist fixation with quantifiable data – with knowledge as quantifiable data. Those are two different ways of thinking that are mutually excludive to a large degree The Irony of the situation is that Kant, Jung, Nietzsche, Ortega Gasset, Heidegger, Kierkegaard and the bulk of western philosophy state that symbols, as well as metaphors, are vital for both understanding and knowledge - but that symbolism - human consciousness - is to a very large extent outside the realm of cognitive processes and rational analysis. In effect, symbolism and quantification are mutually exclusive principles. Kenneth Gergen has a hybrid solution in his maxim: "Proper knowledge maps or mirrors the actualities of the real world."
Iain McGilChrist properly identifies materialist ideology as a mode of thought:
Iain McGilChrist states: “An increasingly mechanistic, fragmented, decontextualised world… has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” The view of McGilChrist of the materialist mode of thought dovetails into Christina Maimone’s assessment of Mannheim’s Paradox that social sciences are a mode of thought - ideology which excludes evidence and facts that don’t fit that mindset.
People “want” “certainty” – which is a well-proved principle in psychology « “Objective Uncertainty” highlights the fact that – in the end – from a human perspective, Knowledge, Truth, and Science are Not “Absolute Realities.” As Dr. Stephen Farra states, "Models are our reality, but our models are not reality!” The Spanish philosopher, Ortega Gasset stated, "Science is but a small part of the human mind and organism!" Albert Einstein makes a remarkably similar observation: It would be possible to describe everything scientifically, but it would make no sense; it would be without meaning, as if you described a Beethoven symphony as a variation of wave pressure. Albert Einstein also observed “Behind all the discernible laws and connections, there remains something subtle, intangible and inexplicable!”
The first recorded dream of the deceased dates from 2100 B.C. in Egypt. “Around 2100 B.C., an Egyptian man named Heni wrote a letter to his dead father, asking him for help with his nightmares. Death - a powerful, primal force "in life"!
"Death, especially when it takes on the mask of senselessness and meaninglessness, would seem to be the ultimate challenge to the "meaning of life"-Janoff-Bulman and McPherson (1997)
Studies of spirituality in grieving
1. Kate Adams and Brendan Hyde state “Dreams of the deceased, and those that are related to death in other ways, are thus not uncommon during childhood….particularly given that such dreams can closely reflect stages of the grieving process. (Children’s Grief Dreams and the Theory of Spiritual Intelligence, Kate Adams (Bishop Grosseteste University College), Brendan Hyde (Australian Catholic University)) Easterling (et al): 2. 2. “Conversely, experience has shown pastoral caregivers that individuals do seem to cope better if they can "actualize" their spiritual experiences in times of crisis. (Spiritual Experience, Church Attendance, and Bereavement,” by Larry W. Easterling, Th. D, Louis A. Gamino, Ph.D., Kenneth W. Sewell, Ph.D., Linda S. Stirman, B.S.N) 2.
3. Julie Parker: "The findings of this study support the emerging model of grief that posits that maintaining continuing bonds with the deceased can be adaptive. They also support the assertion that spiritual and/or religious belief systems are associated with adaptive outcomes of grief."
4. Gabriella Kilianova highlights the views of a Catholic priest in Slovakia. The priest “assumed that such dreams help people deal with the loss of their loved ones.” That does appear to be part of pastoral folklore as it were. But also because of the priest’s reflections and comments about the afterlife and connections with souls departed. (Dreams As Communication Method Between The Living And The Dead Ethnographic Case Study From Slovakia) more studies ,
I. Pregunta: ¿Cómo transmutó la academia occidental del "conocimiento simbólico" al "conocimiento como datos cuantificables"?
Iain McGilchrist resume el problema del modelo materialista: “Ha surgido un mundo cada vez más mecanicista, fragmentado y descontextualizado... que refleja, creo, la acción sin oposición de un hemisferio izquierdo disfuncional”. El materialismo académico, por supuesto, se desvía de las filosofías de Friedrich Nietzsche, Karl Mannheim, Ortega y Gasset y el perspectivismo. Históricamente, los materialistas académicos son los únicos que afirman tener "conocimiento absoluto", en contraste con Antonio Damasio, quien afirma: "Soy escéptico ante la presunción de objetividad y definitividad de la ciencia".
1. Immanuel Kant, un filósofo alemán de la Ilustración (1724-1804), dio origen al "conocimiento simbólico". Abraham Heschel observó: "Kant ha demostrado que es absolutamente imposible alcanzar el conocimiento del mundo tal como es porque el conocimiento siempre está en forma de categorías, y éstas, en último análisis, son sólo construcciones representacionales con el propósito de percibir lo que es". es dado."
2. John Glenn subraya: "Los conceptos básicos (las categorías y las ideas de la razón) que emplea la mente humana sólo pueden concebirse porque son capaces de presentarse primero en forma simbólica concreta". El conocimiento simbólico de Kant puso en marcha "el desarrollo de la filosofía del simbolismo... [especialmente] Ernst Cassirer, quien ha hecho del simbolismo la clave para una interpretación integral de la cultura humana".
3. Carl Jung: “Para Jung, el símbolo es el principal método de comunicación para el inconsciente y, de hecho, para toda la psique (por ejemplo, lenguaje verbal y escrito, imágenes, arte, etc.…)”.
4. Clifford Geertz afirmó: "La visión del hombre como un animal que simboliza, conceptualiza y busca significado" (1973) es un concepto fundamental.
5. El Dr. Stephen Farra afirma: "¡Los modelos son nuestras realidades, pero los modelos no son la realidad!
6. Friedrich Nietzsche afirmó: "Todavía no sabemos de dónde viene el anhelo por la verdad; porque hasta ahora sólo hemos oído hablar de la obligación impuesta por la sociedad de que ésta debe existir: ser veraz significa utilizar las metáforas habituales, en términos morales. : la obligación de mentir según una convención fija, de mentir como un rebaño en un estilo obligatorio para todos.."
7. José Ortega y Gasset: El núcleo del principio filosófico básico de Ortega: la noción de que la vida humana es la realidad última… “Yo soy yo y mis circunstancias”…. Para Ortega, el “tema principal de nuestro tiempo”, cuya esencia debía afrontar la “modernidad”, comprendía el concepto de que “la vida humana es en grado eminente vida psicológica” (Obras, III: 152-156)”.
8. La paradoja de Mannheim y la sinergia histórica
Arthur Mullins escribe: "Sin embargo, con estas pocas excepciones, Mannheim sostiene que el pensamiento histórico y político está determinado por la ubicación sociohistórica del pensador y las aspiraciones políticas y ambiciones materiales del grupo o grupos a los que pertenece". Es decir, la realidad político-económica moldea las ciencias sociales, así como las creencias espirituales y religiosas.
Estudios de espiritualidad genética y compasión
1. Lo que revelan los gemelos sobre la ciencia de la fe
Tim Spector afirma: “Ellos [los investigadores] estimaron que la heredabilidad de la espiritualidad rondaba entre el 40 y el 50 por ciento….
2. Estudios gemelos de espiritualidad del Dr. Ming Tsaung
Comings concluye que “Como se muestra arriba, la espiritualidad tiene un componente genético significativo... Creo que el [factor] más importante es la mejora de la cohesión social... [L]a mejor definición de espiritualidad es la sensación de estar conectado con algo más grande que uno mismo, no necesariamente algo sobrenatural.
3. Un estudio exploratorio de los efectos de las experiencias paranormales y espirituales.
J E Kennedy observó que las experiencias psíquicas espirituales producían “una mayor creencia en la vida después de la muerte, la creencia de que sus vidas son guiadas o vigiladas por una fuerza o ser superior, interés en asuntos espirituales o religiosos, sentido de conexión con los demás, felicidad, bienestar”. ser, confianza, optimismo sobre el futuro y significado de la vida”.
4. El significado social de la espiritualidad: establecimos el vínculo entre la espiritualidad y la mayor compasión
La espiritualidad se asociaba especialmente con tener una identidad espiritual, haber tenido experiencias trascendentes y tender a orar... Los participantes más espirituales tenían más probabilidades de tender a sentir compasión, p.208)... haber tenido experiencias trascendentes..., y los individuos religiosos tenían más probabilidades de leer libros sagrados religiosos y creer en una forma de religión más fundamentalista (p.214).
5. Amor compasivo por los demás cercanos y por la humanidad.
Sprecher y Fehr: “Aquellos que eran más religiosos o espirituales experimentaron un amor más compasivo que aquellos que eran menos religiosos o espirituales.
La evidencia histórica y sociológica sobre la espiritualidad-compasión, así como los estudios psicológicos experimentales, parece evidente que el simbolismo espiritual inconsciente se correlaciona con valores prosociales, ideales espirituales y orden social-moral.
1. La investigación genética demuestra consistentemente una correlación entre espiritualidad y compasión.
2. La evidencia sociológica y psicológica demuestra la prominencia y la realidad del simbolismo inconsciente.
3. La evidencia histórica, sociológica y psicológica sugiere una correlación entre la espiritualidad –entre el simbolismo espiritual inconsciente- y el orden social-moral.
El primer sueño registrado del difunto data de antes del año 750 a.C. Una cantidad sustancial de interés en las experiencias espirituales parece deberse recientemente a un resurgimiento del interés por parte de la escuela pastoral (no oficial) de pensamiento en psicología. Kate Adams y Brendan Hyde afirman que “los sueños del difunto, y aquellos que están relacionados con la muerte de otras maneras, no son infrecuentes durante la infancia... particularmente dado que tales sueños pueden reflejar fielmente las etapas del proceso de duelo. (Children's Grief Dreams and the Theory of Spiritual Intelligence, Kate Adams (Bishop Grosseteste University College), Brendan Hyde (Australian Catholic University)) Easterling (et al): “Por el contrario, la experiencia ha demostrado a los cuidadores pastorales que las personas parecen afrontar mejor la situación si pueden "actualizar" sus experiencias espirituales en tiempos de crisis. (Experiencia espiritual, asistencia a la iglesia y duelo”, por Larry W. Easterling, Th. D, Louis A. Gamino, Ph.D., Kenneth W. Sewell, Ph.D., Linda S. Stirman, B.S.N) 2. Julie Parker: "Los hallazgos de este estudio respaldan el modelo emergente de duelo que postula que mantener vínculos continuos con el fallecido puede ser adaptativo. También respaldan la afirmación de que los sistemas de creencias espirituales y/o religiosas están asociados con resultados adaptativos del duelo". 3. Gabriella Kilianova destaca las opiniones de un sacerdote católico en Eslovaquia. El sacerdote “supuso que esos sueños ayudan a las personas a afrontar la pérdida de sus seres queridos”. Esto parece ser parte del folclore pastoral, por así decirlo. Pero también por las reflexiones y comentarios del sacerdote sobre la otra vida y las conexiones con las almas difuntas. (Los sueños como método de comunicación entre los vivos y los muertos Estudio de caso etnográfico de Eslovaquia) más estudios,....
Il y a deux mille ans, Aristote remarquait la soif de compréhension et de connaissance en déclarant : « Tous les hommes désirent la connaissance ! » – le désir de sens étant motivé par un profond sentiment d'émerveillement et de respect pour le « Tout », le monde et l'univers. L'argument tacite de Socrate est que l'émerveillement, la curiosité et l'imagination sont intimement liés à la sagesse. Einstein observait que l'imagination était absolument essentielle à toutes ses découvertes.
Au milieu d'un wayu avec Sparte, les Messéniens étaient, bien sûr, terrifiés à l'idée qu'un bouc puisse s'approcher de la Neda. Il existe un figuier sauvage nommé olynthe, que les Messéniens appellent « bouc ». Le prophète messénien, Théoklès, découvrit avec horreur un figuier sauvage qui avait poussé sur la Neda et dont les feuilles touchaient l'eau, et en comprit la signification. Théoklès en informa Aristomène, qui prit la chose à cœur. Bien qu'il croyât la fin proche, Aristomène et Théoklès la cachèrent aux Messéniens. Selon la légende, un berger laconien était tombé amoureux d'une Messénienne à Eira. Chaque fois que son mari était de garde, il se faufilait dans la maison pour faire l'amour avec elle. Par une nuit d'orage violent, alors qu'Aristomène était terrassé par une blessure, les gardes décidèrent de se mettre à l'abri. Le berger, réalisant qu'Eira était momentanément sans défense, s'échappa et se rendit auprès du général laconien. Ce dernier lança immédiatement une attaque et pénétra dans la ville. Les combats furent acharnés. Les Laconiens adoptèrent une stratégie consistant à échelonner les tâches des hommes : pendant qu'un groupe dormait, l'autre combattait, et vice-versa. Lorsque les Messéniens furent épuisés, Aristomène décida de faire sortir les femmes et les enfants, et les Laconiens le laissèrent faire. C'est ainsi que les Messéniens moururent après onze années de guerre acharnée.
En fin de compte, les Messéniens furent vaincus par les Spartiates. Finalement, l'oracle et la prophétie sont devenus partie intégrante de la conscience sociale. La psychologie narrative a montré que les récits sont indissociables des visions des peuples – et de leur vision du monde. Ainsi, dans l'Antiquité, la prophétie a joué un rôle important dans la définition d'un récit – une histoire qui façonnait également l'avenir et la pensée actuelle.
Le premier rêve d'un défunt dont on ait connaissance remonte à 2100 av. J.-C. en Égypte. Vers 2100 av. J.-C., un Égyptien nommé Heni écrivit une lettre à son père décédé, lui demandant de l'aider à surmonter ses cauchemars. La mort – une force puissante et primordiale « dans la vie » ! La mort, surtout lorsqu'elle revêt le masque de l'absurdité et du vide de sens, semble être le défi ultime au « sens de la vie » – Janoff-Bulman et McPherson (1997)
Études sur la spiritualité et le deuil
Kate Adams et Brendan Hyde affirment : « Les rêves de personnes décédées, et ceux qui sont liés à la mort d'une autre manière, ne sont donc pas rares pendant l'enfance… d'autant plus que ces rêves peuvent refléter étroitement les étapes du processus de deuil. » (Children’s Grief Dreams and the Theory of Spiritual Intelligence, Kate Adams (Bishop Grosseteste University College), Brendan Hyde (Australian Catholic University)) Easterling (et al.) : 2. 2. « À l'inverse, l'expérience a montré aux accompagnants pastoraux que les individus semblent mieux s'adapter s'ils parviennent à « actualiser » leurs expériences spirituelles en temps de crise. (Expérience spirituelle, fréquentation de l'église et deuil, par Larry W. Easterling, Th. D, Louis A. Gamino, Ph. D., Kenneth W. Sewell, Ph. D., Linda S. Stirman, B.S.N.) 2.
Julie Parker : « Les résultats de cette étude corroborent le modèle émergent du deuil selon lequel le maintien de liens continus avec la personne décédée peut être adaptatif. Ils corroborent également l'affirmation selon laquelle les systèmes de croyances spirituelles et/ou religieuses sont associés à des résultats adaptatifs du deuil. »
Gabriella Kilianova présente le point de vue d'un prêtre catholique slovaque. Ce prêtre « supposait que de tels rêves aidaient les personnes à faire face à la perte de leurs proches. » Cela semble faire partie du folklore pastoral, en quelque sorte. Mais aussi en raison des réflexions et commentaires du prêtre sur l'au-delà et ses liens avec les âmes des défunts. (Les rêves comme moyen de communication entre les vivants et les morts – Étude de cas ethnographique en Slovaquie) Autres études.
L'étude de 2010 appuie notre hypothèse selon laquelle la spiritualité est positivement corrélée à la domination sociale. Une autre raison expliquant cette relation est avancée par Jackson et Hunsberger en 1999 (cités dans Smith et al., 2007) : les organisations formelles comme la religion tendent à créer des relations entre groupes internes et groupes externes et peuvent développer une forte tendance à différencier leur propre foi des autres, ce qui peut se généraliser à d'autres divisions sociales ; Français comme la race (Altemeyer, 2003). » Comme l'observent Saslow et al., « D'un autre côté, les analyses historiques postulent souvent que les différences religieuses peuvent donner lieu à des distinctions « nous » contre « eux », qui sous-tendent les conflits (Harris, 2005 ; Hitchens, 2008). De même, les chercheurs ont suggéré que la religion devrait encourager la solidarité pro-groupe et l'altruisme au sein du groupe (Durkheim, 1915 ; Wilson, 2003), par exemple, en encourageant une identité partagée avec les autres (Graham et Haidt, 2010). Selon la théorie de l'identité sociale (Tajfel et Turner, 1986), si les gens se catégorisent en groupes, ils s'identifieront alors à leur groupe, compareront favorablement leur propre groupe à d'autres groupes et se sentiront distincts de ceux qui sont en dehors de leur groupe.
Janus, le dieu romain à deux visages – Le visage de l’endogroupe et le visage de l’exogroupe
Il semble paradoxal que, bien que les processus impliqués dans le fonctionnement du syndrome de l’endogroupe-exogroupe impliquent clairement des jugements émotionnels, en particulier dans la caractéristique dominante du favoritisme manifestement sans rapport avec un jugement objectif, la conclusion de Tajfel et l’accent implicite de la théorie de l’identité sociale étaient l’aspect cognitif de la formation du groupe : « Ainsi, ces groupes sont purement cognitifs et peuvent être qualifiés de minimaux. »[i] (p49 soc id).
Bargh : Si une boule rouge ou bleue aléatoire suffit à déclencher ces sentiments de « nous contre eux »
John Bargh souligne à quel point les émotions de groupe liées à l’endogroupe-exogroupe peuvent facilement se déclencher. « Henri Tajfel et ses collègues ont montré à quel point ces signaux de « nous contre eux » pouvaient être ridiculement minimes [facilement déclenchés]. Ils ont demandé à leurs participants de tirer des boules de couleur dans une urne de sorte que certains tiraient des boules rouges et d’autres des bleues. (La sélection était entièrement aléatoire) Mais plus tard, lorsqu’on leur a donné la chance de partager un peu d’argent, les participants ont donné plus à ceux qui avaient tiré la boule de la même couleur qu’eux, et moins aux autres dans la salle. …..[ii]
Si une boule rouge ou bleue tirée au hasard suffit à déclencher ces sentiments de « nous contre eux », il n’est alors guère surprenant que les stéréotypes et les préjugés de groupe soient inspirés par des différences de groupe plus prononcées et plus substantielles, telles que des langues ou des accents différents, des couleurs de peau différentes et des religions et pratiques culturelles différentes.
De plus, le chercheur et psychiatre McGilChrist a observé : « La portée de l’enquête et de la compréhension de la doctrine matérialiste avec son adhésion rigide au principe réellement arbitraire de quantification et son insistance excessive sur les caractéristiques physiologiques est sévèrement restreinte et limitée dans les analyses qui peuvent être effectuées. » – ce qui souligne que la fixation matérialiste sur la quantification crée un sérieux problème méthodologique – un défaut.
« L’adhésion extrême au matérialisme est trop restrictive et limitative »
Jeremiah Lasquety-Reyes, auteur et expert largement cité de l’éthique philippine – dans une réponse par e-mail à mon adresse : « Salut Charles, je suis tout à fait d’accord avec toi sur le fait que cette adhésion extrême au matérialisme est trop restrictive et limitative, et ne parvient franchement pas à saisir tant d’aspects plus riches de l’expérience humaine et de la psychologie. Cela laisse le domaine de la psychologie d’autant plus pauvre. Je suis moi-même à la recherche d’un cadre qui m’aide à y faire face. En partie, je pense qu’une métaphysique alternative est nécessaire, une métaphysique qui respecte la réalité et le sens de choses comme l’amour, les relations et la réalité profonde des autres en tant qu’êtres humains et pas seulement en tant que composés d’atomes, de produits chimiques et de neurones qui s’activent. Je suis heureux que nous soyons sur la même longueur d’onde ! »
La moitié de la conscience humaine n’est pas strictement quantifiable : l’espoir, l’art, les rêves, la musique, la poésie, le véritable amour, l’émerveillement, la liberté, les idéaux, la justice, sans parler de la mort. Je voudrais brièvement m’interroger sur la manière dont une méthodologie – décrite par McGilChrist en termes de « stricte adhésion à la quantification » – qui est appropriée à la physique ou à la chimie – et non à la conscience humaine – a pu être appliquée à la conscience humaine. Kenneth Gergen et Maimone soulignent tous deux le fait que la connaissance sociale est une catégorie distincte.
Enfin, je souligne le fait que Rollo May, un psychologue existentiel et auteur américain, observe qu’« il y a eu un changement radical au cours des trois dernières décennies… Aucun terme, « symbole » ou « mythe », n’apparaît même dans l’index des manuels de psychologie standard. » De même, la spiritualité a été mise à l’écart et marginalisée dans la psychologie traditionnelle ! Dans une « Histoire de la psychologie » de plus de 700 pages intitulée « L’histoire de la psychologie » de Morton Hull, il n’y a pas une seule référence au sens, à l’esprit, à la spiritualité ou même à la religion. Cela étant dit, je dois ajouter que Morton Hull a mis en évidence les références archaïques de la philosophie grecque antique, mais a laissé de côté la spiritualité telle qu’exposée par Jung, Frankl et William James. J’ai pensé que cela pouvait peut-être être simplement le préjugé d’un individu, alors j’ai consulté mes « manuels de référence » complets sur le Soi et l’Identité, ainsi que sur la Psychologie sociale. À ma grande consternation, J’ai découvert qu’il n’y avait aucune référence à l’esprit, à la spiritualité ou à la religion. Lorsque j’ai demandé au Dr Stacey Neal (JHU) quelle formation elle avait reçue concernant les « personnes » qui ont des expériences spirituelles, elle m’a répondu qu’elle n’avait aucune formation ni éducation.
Catherine Hall, dans son article « Reading and [w]rocking » : Morality and musical creative in the Harry Potter fandom, observe : « Le rock sorcier, souvent stylisé sous forme écrite comme « wrock », s’engage de manière créative dans le monde de Harry Potter et l’enrichit à travers des performances musicales et lyriques diverses. Les études de fans centrées sur Harry Potter ont souvent discuté de l’application de l’héroïsme fictif aux problèmes du monde réel, et les musiciens de rock sorcier sont fréquemment cités comme des militants du fandom. Cependant, il existe peu d’analyses de la musique, des paroles et des performances du rock sorcier en ce qui concerne les messages moraux de la série…… Tout comme leurs héros dans les livres, ces musiciens imprègnent leur musique et leur image d’eux-mêmes de la morale, des tropes historiques et des archétypes de la série. Ils rendent cette moralité tangible en faisant don des bénéfices des albums de compilation ou des ventes de séries d’abonnement musical à des organisations à but non lucratif, et en intégrant ces messages dans leur musique. Je soutiens que l’application par la communauté du rock sorcier de l’héroïsme fictif à travers la musique, les paroles et les performances encourage les autres fans d’Harry Potter à adopter des qualités héroïques dans le monde réel. »
Pour mettre les choses en perspective : la popularité contemporaine et moderne de Star Wars et d’Harry Potter, ainsi que les nombreux autres fandoms imaginatifs, fournissent –= comme preuve sociologique – des données massives et des preuves de l’existence d’un symbolisme spirituel inconscient. Rhiannon Grant dans The Sacred in Fantastic Fandom, observe Grant en 2001, le gouvernement britannique a organisé un recensement régulier, mais il a inclus une nouvelle question sur la religion. En réponse, près de 0,8 pour cent de la population totale a déclaré être un « Jedi » ou un chevalier Jedi ! » (p. 38) Ces résultats ont été répétés en Australie et en Nouvelle-Zélande.
Les recherches sur la musique en tant que soi social et soi spirituel sont remarquables et utiles pour mettre en évidence les croyances spirituelles et religieuses. Tianyan Wang déclare : « Depuis Darwin (1871), de plus en plus de scientifiques pensent que la musique humaine doit être une adaptation biologique. » Jay Schulkin et Greta B. Raglan déclarent que « la musique est un élément fondamental de notre évolution – et fonctionnelle car elle facilite le « contact humain » et notre « soi social ! » et contrepoint à la maxime matérialiste selon laquelle « toute spiritualité est irréelle » = W R Miller, C E Thoresen « Une base philosophique pour cette perspective est le matérialisme, la croyance qu'il n'y a rien à étudier parce que la spiritualité est intangible et au-delà des sens. »
Rollo May, un psychologue existentialiste et auteur américain, a observé que « Il y a eu un changement radical au cours des trois dernières décennies… Aucun des termes, « symbole » ou « mythe », n’apparaît même dans l’index des manuels de psychologie standard. » Il poursuit en disant que cette négligence et cet oubli étaient dus à la « propension » – la fixation matérialiste – à des données « qui pourraient finalement être décrites en termes physiologiques ou de stimulus-réponse. »
De même, Elzbieta Halas observe : « Après tout, les processus de symbolisation font partie intégrante des phénomènes sociaux et sont naturels à la vie sociale des gens. Malheureusement, ils ne sont généralement pas reconnus comme d’une importance primordiale pour l’examen de la vie sociale. Trop souvent, le symbolisme est considéré comme un épiphénomène, un phénomène dérivé de ce que l’on considère comme des facteurs plus importants, tels que les affaires, les ressources, le pouvoir, l’organisation, etc. qui sont des faits prétendument « objectifs ». (Symbolisme et phénomènes sociaux vers l’intégration des approches théoriques passées et actuelles, Elzbieta Hałas) C’est un point important – je devrais donc ajouter que la Commission Galilée est arrivée à des conclusions similaires : « 1. Les hypothèses sous-jacentes – ou le modèle du monde – qui prédominent dans la majorité [de la communauté scientifique moderne] sont étroitement naturalistes en métaphysique, matérialistes en ontologie et réductionnistes-empiriques en méthodologie. 2. Cela conduit à la croyance que la conscience n’est rien d’autre que la conséquence d’un arrangement complexe de la matière ou d’un phénomène émergeant de l’activité cérébrale. 3. Cette croyance n’est ni prouvée ni justifiée. »
Le chercheur et psychiatre McGilChrist a observé : « La portée de l’enquête et de la compréhension de la doctrine matérialiste avec son adhésion rigide au principe réellement arbitraire de quantification et son insistance excessive sur les caractéristiques physiologiques est sévèrement restreinte et limitée dans les analyses qui peuvent être effectuées. » – ce qui souligne que la fixation matérialiste sur la quantification crée un sérieux problème méthodologique – une faille.
« L’adhésion extrême au matérialisme est trop restrictive et limitative »
Jeremiah Lasquety-Reyes, auteur et expert largement cité de l’éthique philippine – dans une réponse par e-mail à mon adresse : « Salut Charles, je suis tout à fait d’accord avec toi sur le fait que cette adhésion extrême au matérialisme est trop restrictive et limitative, et ne parvient franchement pas à saisir tant d’aspects plus riches de l’expérience humaine et de la psychologie. Cela laisse le domaine de la psychologie d’autant plus pauvre. Je suis moi-même à la recherche d’un cadre qui m’aide à y faire face. En partie, je pense qu’une métaphysique alternative est nécessaire, une métaphysique qui respecte la réalité et le sens de choses comme l’amour, les relations et la réalité profonde des autres en tant que personnes et pas seulement en tant que composé d’atomes, de produits chimiques et de neurones qui s’activent. Je suis heureux que nous soyons sur la même longueur d’onde ! »
La moitié de la conscience humaine n’est pas strictement quantifiable : l’espoir, l’art, les rêves, la musique, la poésie, le véritable amour, l’émerveillement, la liberté, les idéaux, la justice, sans parler de la mort. Je voudrais brièvement m’interroger sur la manière dont une méthodologie – décrite par McGilChrist en termes de « stricte adhésion à la quantification » – qui convient à la physique ou à la chimie – et non à la conscience humaine, a pu être appliquée à la conscience humaine. Kenneth Gergen et Maimone soulignent tous deux le fait que la connaissance sociale est une catégorie distincte.
La religion en tant que « système de symboles » est une caractéristique essentielle de la définition en cinq parties de la religion de Geertz. Le symbolisme constitue donc un bon point de départ, d'autant plus que Chernus suggère que la définition de Geertz est universellement acceptée en sciences sociales.
Modèle du symbolisme social d'Elzbieta Halas : Halas affirme que « les groupes n'existent que sur la base de la symbolisation commune de leurs membres.» « Les processus de symbolisation… créent un ordre social, expriment du sens et contrôlent les actions. Les symboles ne sont pas autonomes. Ils constituent des outils d'action, indiquant et dramatisant les relations sociales. »
D. Balaganapath observe : « Le fondement de chaque culture et de chaque identité est déterminé par sa propre expression symbolique commune. » Le modèle d'Erica Hill décrit les comportements sociaux dynamiques ancrés dans la vie quotidienne des chasseurs-cueilleurs de l'Arctique et les croyances en l'esprit des animaux comme des relations humaines avec le monde naturel. Leurs pensées et leurs actions établissent et entretiennent des relations avec les proies et peuvent être conceptualisées de manière plus productive comme des comportements sociaux dynamiques ancrés dans la vie quotidienne que comme des actes rituels privilégiés. Ces croyances ont focalisé l'attention de la communauté sur la chasse-cueillette.
Modèle d'Émile Durkheim : « Les forces devant lesquelles le croyant s'incline ne sont pas de simples énergies physiques, telles qu'elles sont présentées aux sens et à l'imagination ; ce sont des forces sociales. »
Modèle de Ramon Reyes : « En résumé, un ordre social et moral englobe les vivants, les morts, les divinités et les esprits, ainsi que l'environnement dans son ensemble. »
Tout au long de l’histoire, les religions ont adopté dans différents environnements. En tant que chasseurs-cueilleurs, de nombreuses sociétés primitives ou tribus amérindiennes ainsi que des sociétés aborigènes australiennes ont adopté des sociétés totémiques qui ont été façonnées par les croyances dans les esprits animaux. La première religion sumérienne était une économie centralisée du Temple requise en raison du fait que les cultures sur lesquelles ils comptaient pour subvenir à leurs besoins nécessitaient un vaste système d’irrigation – ce qui nécessitait une structure centralisée pour gérer cela.
Mannheim et la synergie historique : L'argument de Mannheim relevait plutôt du bon sens : la réalité économique et politique aurait une profonde influence sur les visions du monde et les sciences sociales - philosophie, psychologie, sciences politiques - et même sur les opinions spirituelles et religieuses. Le bon sens semblerait dicter que les visions du monde et les orientations des gens doivent nécessairement adopter et s'adapter à la « réalité » économico-politique et au « monde physique » dans lequel ils vivent. Historiquement, cela s'est avéré être une bonne règle empirique, même si elle n'est pas parfaite. modèle pour ainsi dire. La vision du monde de Mannheim était conforme à celle de nombreux autres philosophes de son époque - Nietzsche, Gasset, etc. Et comme l'observait Voltaire : « Chaque homme est une créature de l'époque dans laquelle il vit et rares sont ceux qui sont capables de s'élever au-dessus des idées de l'époque. .» Malheureusement, même pour les universitaires et les scientifiques d’aujourd’hui, cela est trop vrai.
En termes de perspective, il existe une grande différence entre la raison et l’analyse rationnelle. L’analyse rationnelle est considérée par certains comme intrinsèquement bonne. L’analyse rationnelle est un outil – utilisé par les nazis pour améliorer l’efficacité de leurs camps de la mort ou par les scientifiques pour améliorer la production alimentaire. De même, il existe une énorme différence entre l’ère de la raison et ce nouvel âge du matérialisme. La vision largement répandue de la vérité comme conditionnelle et en partie comme un produit de conventions sociales (Nietzsche ou de circonstances (Gasset), de la pensée et de la méthodologie matérialistes est intolérante et absolue en raison de l'accent mis sur la quantification.
Esther, l'administratrice d'un groupe FB "neurosciences", m'a envoyé un message disant : "Esther ************ Charles Peck Jr "il y a des théoriciens d'il y a des années qui n'étaient pas aussi scientifiques que des théoriciens plus modernes. théoriciens. C'est parce que nous suivons la méthode scientifique et que nos théories sont donc issues de la déduction scientifique à travers la méthode empirique. Nos pratiques d'aujourd'hui ne sont pas simplement concoctées dans de simples observations ou ouï-dire. Les pratiques et les approches ne sont pas des philosophies mais des théories et des lois scientifiquement reproductibles. (pas seulement des intuitions et des hypothèses). D’après les discussions, je dirais que la vision de la science en termes d’absolu est courante et répandue. Nietzsche, Gasset et Mannheim ont été écartés par les nouveaux matérialistes. Ils ignorent également les neuroscientifiques modernes comme Damasio. Antonio Damasio, le célèbre neuroscientifique, déclare dans Descartes " Erreur : l'émotion, la raison et le cerveau humain (2005), "Je suis sceptique quant à la présomption d'objectivité et de caractère définitif de la science. J'ai du mal à considérer les résultats scientifiques, en particulier en neurobiologie, comme autre chose que des approximations provisoires."
La méthodologie matérialiste « restreint et limite considérablement les analyses qui peuvent être effectuées ».
En fin de compte, les matérialistes « sont arrivés au pouvoir » et sont devenus la force dominante au sein de l’institution universitaire – et ont apporté avec eux l’argument selon lequel la quantification rend la science infaillible. D’un point de vue purement scientifique, c’est le contraire, comme le souligne McGilChrist. Comme Claudia Nielsen l’a souligné, la psychiatre McGilChrist observe que « la portée de l’enquête et de la compréhension de la doctrine matérialiste, avec son adhésion rigide au principe en réalité arbitraire de quantification et l’accent excessif mis sur les caractéristiques physiologiques, est sévèrement restreinte et limitée dans les analyses qui peuvent être exécuté. » La moitié de la conscience humaine n'est pas quantifiable : l'espoir, l'art, les rêves, la musique, la poésie, le véritable amour, l'émerveillement, la liberté, les idéaux, la justice, sans parler de la mort. Je voudrais brièvement me demander comment une méthodologie – décrite par McGilChrist comme une « adhésion rigide à la quantification » – qui est appropriée à la physique ou à la chimie, a été appliquée à la conscience humaine est ahurissante. J'ajouterais que – si l'on regarde de près les sciences sociales, la méthodologie matérialiste a généré un parti pris assez sérieux de la part des chercheurs – aucune forme viable de conscience sociale, pas de croyances spirituelles et religieuses comme moteur et motivation, pas de « communauté ». » Dans la « définition universellement acceptée de la religion », aucune norme prosociale apparente inhérente aux théories de la psychologie (c'est-à-dire la théorie sociale cognitive – faible en termes de motivation)
En 2016, un article sur une méta-analyse de ces expériences indique que "Lorsque les propres expériences de Bem sont incluses, la base de données complète comprend 90 expériences de 33 laboratoires différents situés dans 14 pays différents. Un total de 12 406 personnes ont participé à ces expériences." L'article poursuit en disant que les résultats ont montré que la conception expérimentale axée sur le sexe était de loin supérieure aux autres conceptions. (A Summary of “Feeling the Future: A Meta-analysis of 90 Experiments on the Anomalous Anticipation of Random Future Events by Bem, Tressoldi, Rabeyron & Duggan).
Les résultats mesurés en « taille d'effet » (une règle empirique de la performance d'une expérience) n'étaient pas énormes. "La taille globale de l'effet (Hedges g) est de 0,09, combiné z = 6,33, p = 1,2 x 10 au -10" (p. 7 meta). Et la méta-analyse des réplications de Bem a démontré de manière convaincante qu'en effet, les résultats, bien que relativement petits, étaient très cohérents. En outre, avec certains outils d'analyse statistique très avancés tels que le nouvel outil d'analyse "p-curve", qui a produit une taille d'effet de 0,2 - qui "s'enregistre sur l'échelle de Cohen".
Bien sûr, la science - du moins théoriquement - ne se soucie pas de savoir si les résultats sont étonnants et magnifiques ou simplement mesurables ordinairement - tant que les résultats sont cohérents et mesurables. La célèbre expérience « aspirine » teste la façon dont les personnes souffrant de problèmes cardiaques réagissent au traitement « aspirine » pour soulager la tension du cœur. L'expérience a été interrompue après que la taille d'effet de 0,08 ait été produite - ce qui est bien en deçà de la "petite" corrélation de 0,2 de l'échelle de Cohen ! Personnellement, j'ai été surpris de découvrir une recherche réussie. D'après mes trente-huit ans d'expériences spirituelles et métapsychiques personnelles, je dirais catégoriquement que "c'est" beaucoup plus un art et sans aucun doute pas une science et je ne reçois jamais de reportages, pour ainsi dire. "Cela" est très insaisissable et essayer d'exprimer des perceptions précognitives ressemble beaucoup à essayer d'attraper un snark [un animal imaginaire], à mon avis.
La théologie dualiste des Cathares soutenait que le monde physique était une manifestation du mal par le démiurge Rex Mundi (roi du monde) alors que Dieu était entièrement spirituel sans aucune manifestation physique. Le Dieu de l’Ancien Testament a créé le monde, tandis que le Dieu du Nouveau Testament résidait dans un monde spirituel. L’esprit humain était piégé dans un corps maléfique sujet à une réincarnation éternelle à moins qu’une personne ne rejette complètement le monde. La véritable essence de l’histoire de Jésus-Christ est qu’il s’agit véritablement d’une allégorie. Les Cathares croyaient que Jésus-Christ était un ange, une essence spirituelle, sans corps corporel mondain. Les âmes étaient asexuées et un homme pouvait se réincarner en femme tout comme une femme pouvait se réincarner en homme. Les femmes ont joué un rôle important dans le catharisme et beaucoup faisaient partie des membres des Perfecti. Perfecti pratiquait une austérité extrême, s'abstenant de tout contact sexuel et mangeant de la viande. On croyait que les Perfecti avaient transcendé le monde matériel et étaient devenus des anges. Marie-Madeleine a joué un rôle de premier plan dans le catharisme. Les Cathares ont également créé des foyers de groupe pour les femmes. Les opinions cathares sur les femmes ont attiré de nombreuses adeptes féminines.
Préambule : Pour commencer, je pensais commencer par l'histoire d'Edna sur sa lutte avec la mort de son père
Edna
"J'ai commencé à comprendre alors que tout ce dont j'avais besoin pour surmonter les troubles que je vivais était en moi… La spiritualité est devenue une partie de ma vie et a été à plusieurs reprises recherchée pour être comprise dans d'autres situations. Ma spiritualité fait partie de mon existence même qui est faite d'espoirs, de mystères et de valeurs. Cela se manifeste dans mes interactions avec les autres, et dans mon écriture… C'est la lumière de l'être qui donne sens et compréhension à tout et à tous ceux que je rencontre. Je rends grâce à la spiritualité qui est en moi.
Normalement, vous ne penseriez pas qu'un enfant de 12 ans puisse écrire quelque chose d'aussi sophistiqué et profond que cela - mais cela a été écrit par "Edna (12 ans), aux prises avec la mort de son père". Une petite étude a révélé que 68 sur 125 personnes en deuil – sans surprise – engagent la spiritualité>
Vor zweitausend Jahren bemerkte Aristoteles den Drang nach Verständnis und Wissen mit den Worten: „Alle Menschen streben nach Wissen!“ – das Verlangen nach Sinn, angetrieben von einem tiefen Gefühl der Ehrfurcht und des Staunens vor dem „All“, der Welt und dem Universum. Sokrates’ unausgesprochenes Argument ist, dass Staunen, Neugier und Vorstellungskraft eng mit Weisheit verbunden sind. Einstein bemerkte, dass Vorstellungskraft für all seine Entdeckungen von entscheidender Bedeutung war.
Mitten in einem Wayu mit Sparta fürchteten sich die Messenier natürlich, dass ein Ziegenbock sich Neda nähern könnte. Es gibt einen wilden Feigenbaum namens Olynthe, den die Messenier „Ziegenbock“ nennen. Der messenische Prophet Theokles entdeckte zu seinem Entsetzen einen wilden Feigenbaum, der über dem Fluss Neda gewachsen war und dessen Blätter das Wasser berührten, und erkannte dessen Bedeutung. Theokles informierte Aristomenes, der sich dies zu Herzen nahm. Obwohl er glaubte, das Ende sei nahe, hielten Aristomenes und Theokles es vor den Messeniern geheim.
Der Legende nach gab es einen lakonischen Hirten, der sich in Eira in eine messenische Frau verliebt hatte. Wenn ihr Mann Wache hatte, schlich er sich ins Haus, um mit ihr zu schlafen. In der Nacht eines schrecklichen Sturms mit heftigem Regen, als Aristomenes durch eine Verwundung niedergestreckt war, beschlossen die Wachen, Schutz vor dem Sturm zu suchen. Der Hirte, der erkannte, dass Eira im Moment wehrlos war, floh und ging zum lakonischen General, der sofort angriff und in die Stadt eindrang. Die Kämpfe waren erbittert. Die Lakonier verfolgten die Strategie, die Aufgaben der Männer zu staffeln, sodass eine Gruppe schlief, die andere kämpfte und umgekehrt. Als die Messenier erschöpft waren, beschloss Aristomenes, die Frauen und Kinder hinauszuführen, was die Lakonier erlaubten. So fanden die Messenier nach elf Jahren ununterbrochenen Krieges ihr Ende.
Unterm Strich wurden die Messenier von den Spartanern besiegt. Letztendlich wurden Orakel und Prophezeiung zu einem integralen Bestandteil des gesellschaftlichen Bewusstseins. Die narrative Psychologie hat gezeigt, dass Erzählungen integraler Bestandteil der Ansichten der Menschen – und ihrer Weltanschauungen – sind. Daher spielten Prophezeiungen in der Antike eine wichtige Rolle bei der Bestimmung einer Erzählung – einer Geschichte, die sowohl die Zukunft als auch das gegenwärtige Denken prägte.
Der erste aufgezeichnete Traum eines Verstorbenen stammt aus dem Jahr 2100 v. Chr. in Ägypten. Um 2100 v. Chr. schrieb ein Ägypter namens Heni einen Brief an seinen verstorbenen Vater und bat ihn um Hilfe bei seinen Albträumen. Der Tod – eine mächtige, urtümliche Kraft im Leben! „Der Tod, insbesondere wenn er die Maske der Sinnlosigkeit und Bedeutungslosigkeit annimmt, scheint die ultimative Herausforderung für den Sinn des Lebens zu sein.“ – Janoff-Bulman und McPherson (1997)
Studien zur Spiritualität in der Trauer
Kate Adams und Brendan Hyde stellen fest: „Träume von Verstorbenen und solche, die auf andere Weise mit dem Tod in Verbindung stehen, sind daher in der Kindheit keine Seltenheit … insbesondere angesichts der Tatsache, dass solche Träume die Phasen des Trauerprozesses genau widerspiegeln können.“ (Children’s Grief Dreams and the Theory of Spiritual Intelligence, Kate Adams (Bishop Grosseteste University College), Brendan Hyde (Australian Catholic University)) Easterling (et al.): 2. 2. „Umgekehrt hat die Erfahrung gezeigt, dass Seelsorger:innen Menschen scheinen tatsächlich besser zurechtzukommen, wenn sie ihre spirituellen Erfahrungen in Krisenzeiten „verwirklichen“ können. (Spiritual Experience, Church Attendance, and Bereavement“, von Larry W. Easterling, Th. D, Louis A. Gamino, Ph.D., Kenneth W. Sewell, Ph.D., Linda S. Stirman, B.S.N.) 2.
Julie Parker: „Die Ergebnisse dieser Studie stützen das neue Trauermodell, das davon ausgeht, dass die Aufrechterhaltung anhaltender Bindungen zu Verstorbenen anpassungsfähig sein kann. Sie stützen auch die Behauptung, dass spirituelle und/oder religiöse Glaubenssysteme mit adaptiven Folgen von Trauer verbunden sind.“
Gabriella Kilianova beleuchtet die Ansichten eines katholischen Priesters in der Slowakei. Der Priester „ging davon aus, dass solche Träume Menschen helfen, mit dem Verlust ihrer Angehörigen umzugehen.“ Das scheint gewissermaßen Teil pastoraler Folklore zu sein. Aber auch aufgrund der Betrachtungen und Kommentare des Priesters über das Leben nach dem Tod und die Verbindung mit verstorbenen Seelen. (Träume als Kommunikationsmittel zwischen Lebenden und Toten – Ethnografische Fallstudie aus der Slowakei) Weitere Studien,
Religion als „Symbolsystem“ ist ein Hauptmerkmal von Geertz’ fünfteiliger Definition von Religion, daher wäre Symbolismus ein guter Ausgangspunkt – insbesondere da Chernus darauf hinwies, dass Geertz’ Definition in den Sozialwissenschaften allgemein anerkannt ist.
Elzbieta Halas’ Modell des sozialen Symbolismus: Halas stellt fest, dass „Gruppen nur auf der Grundlage der gemeinsamen Symbolisierung ihrer Mitglieder existieren“. „Die Prozesse der Symbolisierung … schaffen eine soziale Ordnung, drücken Bedeutung aus und steuern Handlungen. Symbole sind nicht autonom. Sie sind Handlungsinstrumente, die soziale Beziehungen anzeigen und dramatisieren.“
D. Balaganapath bemerkt: „Die Grundlage jeder Kultur und jeder Identität wird durch ihren eigenen etablierten gemeinsamen symbolischen Ausdruck bestimmt.“
Erica Hills Modell beschreibt „dynamisches Sozialverhalten, eingebettet in den Alltag arktischer Jäger und Sammler, und den Glauben an Tiergeister als menschliche Beziehung zur Natur“. „Ihre Gedanken und Handlungen begründeten und pflegten Beziehungen zu Beutetieren und lassen sich eher als dynamisches Sozialverhalten im Alltagsleben denn als privilegierte rituelle Handlungen konzeptualisieren.“ – und der Glaube lenkte die Aufmerksamkeit der Gemeinschaft auf die Jagd und das Sammeln von Tieren.
Emile Durkheims Modell: „Die Kräfte, vor denen sich der Gläubige verneigt, sind keine einfachen physischen Energien, wie sie sich den Sinnen und der Vorstellungskraft präsentieren; es sind soziale Kräfte.“
Ramon Reyes Modell: „Zusammenfassend lässt sich sagen, dass eine soziale und moralische Ordnung die Lebenden, die Toten, die Götter und Geister sowie die gesamte Umwelt umfasst.“
Die Studie aus dem Jahr 2010 unterstützt unsere Hypothese, dass Spiritualität positiv mit sozialer Dominanz korreliert. Ein weiterer Grund für diesen Zusammenhang wird von Jackson und Hunsberger im Jahr 1999 genannt (zitiert in Smith et al., 2007): Formale Organisationen wie Religionen neigen dazu, Beziehungen zwischen der eigenen und der fremden Gruppe aufzubauen und können eine starke Tendenz entwickeln, den eigenen Glauben von anderen abzugrenzen, was sich auf andere soziale Spaltungen übertragen ließe; wie Rasse (Altemeyer, 2003).“ Wie Saslow et al. beobachten: „Andererseits postulieren historische Analysen oft, dass religiöse Unterschiede zu Unterscheidungen zwischen ‚wir‘ und ‚ihnen‘ führen können, die Konflikten zugrunde liegen (Harris, 2005; Hitchens, 2008). Ebenso haben Wissenschaftler vorgeschlagen, dass Religion die Solidarität innerhalb einer Gruppe und den Altruismus innerhalb der Gruppe fördern sollte (Durkheim, 1915; Wilson, 2003), beispielsweise durch die Förderung einer gemeinsamen Identität mit anderen (Graham & Haidt, 2010). Laut der Theorie der sozialen Identität (Tajfel & Turner, 1986) identifizieren sich Menschen, die sich selbst in Gruppen einordnen, mit ihrer eigenen Gruppe, vergleichen ihre eigene Gruppe positiv mit anderen Gruppen und fühlen sich von den Menschen außerhalb ihrer Gruppe unterschieden.
Janus, der zweigesichtige römische Gott – Das Eigengruppengesicht und das Fremdgruppengesicht
Es scheint paradox, dass die Prozesse, die an der Funktionsweise des Eigengruppen-Fremdgruppen-Syndroms beteiligt sind, eindeutig einige emotionale Urteile beinhalten, insbesondere bei der dominanten Eigenschaft der Bevorzugung, die eklatant unabhängig von objektiven Urteilen ist, die Schlussfolgerung von Tajfel und die implizite Betonung der sozialen Identitätstheorie jedoch der kognitive Aspekt der Gruppenbildung war: „Daher sind diese Gruppen rein kognitiv und können als minimal bezeichnet werden.“[i] (S. 49 soc id).
Bargh: Wenn ein zufälliger roter oder blauer Ball ausreicht, um diese „Wir gegen sie“-Gefühle auszulösen,
John Bargh betont, wie leicht gruppenbezogene Eigengruppen-Fremdgruppen-Emotionen einsetzen können. „Henri Tajfel und seine Kollegen haben gezeigt, wie lächerlich minimal [leicht auszulösen] diese „Wir gegen sie“-Hinweise sein können. Sie ließen ihre Teilnehmer farbige Bälle aus einer Urne ziehen, sodass einige rote Bälle und andere blaue zogen. (Die Auswahl war vollkommen zufällig.) Doch als die Teilnehmer später die Möglichkeit bekamen, etwas Geld aufzuteilen, gaben sie denen, die den gleichen farbigen Ball gezogen hatten wie sie, mehr und den anderen im Raum weniger. …
Wenn ein zufälliger roter oder blauer Ball ausreicht, um diese „Wir gegen die“-Gefühle auszulösen, dann ist es kaum überraschend, dass Gruppenstereotype und -vorurteile durch ausgeprägtere und substanziellere Gruppenunterschiede wie unterschiedliche Sprachen oder Akzente, unterschiedliche Hautfarben und unterschiedliche Religionen und kulturelle Praktiken hervorgerufen werden.
Rollo May, ein amerikanischer Existenzpsychologe und Autor, stellte fest: „In den letzten drei Jahrzehnten hat es einen radikalen Wandel gegeben … Keiner der Begriffe „Symbol“ oder „Mythos“ taucht im Index der Standardlehrbücher der Psychologie auf.“ Er führt weiter aus, dass dieses Versäumnis auf die „Neigung“ – die materialistische Fixierung – auf Daten zurückzuführen sei, „die letztlich in physiologischen oder Reiz-Reaktions-Begriffen beschrieben werden könnten.“ Dies ist ein Beweis dafür, dass McGilChrists Argument, dass die materialistische Fixierung auf Quantifizierung Daten und Informationen „einschränkt und begrenzt“, richtig war.
Was ist passiert? Kurz gesagt, als der Materialismus – mit seiner Fixierung auf Laborexperimente (Kay Deaux) und der materialistischen Quantifizierungsverzerrung (Iain McGilChrist) – zur vorherrschenden Ideologie wurde, wurde der Symbolismus an den Rand gedrängt und marginalisiert – weil er nicht in den materialistischen Rahmen passte. Um die Sache noch komplizierter zu machen, betonten sowohl Muzafer Sherif als auch Viktor Frankl die Tatsache, dass die verschiedenen Wissenschaftsdisziplinen und Denkschulen weitgehend getrennt und unverbunden sind – daher blieben die Denkschulen Jungscher und des Symbolischen Interaktionismus außerhalb der Mainstream-Psychologie.
Ellenbogen zu Rollo Mays Ansicht bemerkt Elzbieta Halas: „Schließlich sind Symbolisierungsprozesse ein integraler Bestandteil sozialer Phänomene und gehören zum sozialen Leben der Menschen dazu. Leider wird ihnen im Allgemeinen nicht ihre primäre Bedeutung für die Untersuchung des sozialen Lebens zuerkannt. Zu oft wird Symbolismus als Epiphänomen betrachtet, als ein Phänomen, das von Faktoren abgeleitet ist, die als wichtiger angesehen werden, wie z. B. Geschäft, Ressourcen, Macht, Organisation usw., die angeblich ‚objektive‘ Fakten sind.“
Das ist ein wichtiger Punkt – daher sollte ich hinzufügen, dass die Galileo-Kommission zu ähnlichen Schlussfolgerungen kam: „1. Die zugrunde liegenden Annahmen – oder das Weltmodell –, die in der Mehrheit [der modernen wissenschaftlichen Gemeinschaft] vorherrschen, sind in der Metaphysik eng naturalistisch, in der Ontologie materialistisch und in der Methodik reduktionistisch-empirisch. 2. Daraus resultiert die Überzeugung, dass Bewusstsein nichts weiter als die Folge einer komplexen Anordnung von Materie oder eines Phänomens ist, das aus der Gehirnaktivität entsteht. 3. Diese Überzeugung ist weder bewiesen noch gerechtfertigt.“
Darüber hinaus stellte der Gelehrte und Psychiater McGilChrist fest: „Der Untersuchungs- und Verständnisspielraum der materialistischen Doktrin mit ihrer starren Einhaltung des eigentlich willkürlichen Quantifizierungsprinzips und ihrer Überbetonung physiologischer Merkmale ist in den durchführbaren Analysen stark eingeschränkt und begrenzt.“ – was betont, dass die materialistische Fixierung auf Quantifizierung ein ernstes methodologisches Problem – einen Fehler – darstellt.
Das „extreme Festhalten am Materialismus ist zu restriktiv und begrenzt“
Jeremiah Lasquety-Reyes, Autor und vielzitierter Experte für philippinische Ethik, antwortete mir in einer E-Mail: „Hallo Charles, ich stimme Ihnen vollkommen zu, dass dieses extreme Festhalten am Materialismus zu restriktiv und begrenzt ist und offen gesagt viele reichere Aspekte der menschlichen Erfahrung und Psychologie nicht erfasst. Dadurch wird das Feld der Psychologie umso ärmer. Ich selbst suche nach einem Rahmen, der mir hilft, damit umzugehen. Unter anderem denke ich, dass eine alternative Metaphysik erforderlich ist, die die Realität und Bedeutung von Dingen wie Liebe, Beziehungen und die tiefe Realität anderer Menschen als Menschen und nicht nur als eine Verbindung aus Atomen, Chemikalien und feuernden Neuronen respektiert. Ich bin froh, dass wir auf derselben Seite stehen!“
Die Hälfte des menschlichen Bewusstseins ist nicht streng quantifizierbar: Hoffnung, Kunst, Träume, Musik, Poesie, wahre Liebe, Ehrfurcht, Freiheit, Ideale, Gerechtigkeit – ganz zu schweigen vom Tod. Ich möchte kurz in Frage stellen, wie eine Methodologie – die McGilChrist als „striktes Festhalten an der Quantifizierung“ beschreibt – die für Physik oder Chemie geeignet ist, nicht für das menschliche Bewusstsein, auf das menschliche Bewusstsein angewendet werden konnte. Sowohl Kenneth Gergen als auch Maimone betonen die Tatsache, dass soziales Wissen eine eigenständige Kategorie ist.
Zuletzt möchte ich betonen, dass Rollo May, ein amerikanischer Existenzpsychologe und Autor, feststellt, dass „es in den letzten drei Jahrzehnten eine radikale Veränderung gegeben hat … Keiner der Begriffe „Symbol“ oder „Mythos“ erschien auch nur im Index der Standardlehrbücher der Psychologie.“ In ähnlicher Weise wurde Spiritualität in der Mainstream-Psychologie an den Rand gedrängt und marginalisiert! In einer über 700 Seiten umfassenden „Geschichte der Psychologie“ – betitelt „Die Geschichte der Psychologie“ – von Morton Hull gibt es keinen einzigen Hinweis auf Bedeutung, Geist, Spiritualität oder gar Religion. Allerdings sollte ich hinzufügen, dass Morton Hull die archaischen Hinweise in der antiken griechischen Philosophie hervorgehoben hat, aber die Spiritualität, wie sie von Jung, Frankl und William James dargelegt wurde, ausgelassen hat. Ich dachte, dass dies vielleicht nur die Vorurteile einer einzelnen Person sein könnten, also schaute ich in meinen umfassenden „Nachschlagewerken“ für Selbst und Identität sowie Sozialpsychologie nach. Zu meiner Bestürzung entdeckte ich es gab keinen einzigen Hinweis auf Geist, Spiritualität oder Religion. Als ich Dr. Stacey Neal (JHU) fragte, welche Ausbildung sie in Bezug auf „Menschen“ mit spirituellen Erfahrungen habe, sagte sie, sie habe weder eine Ausbildung noch ein Training.
Catherine Hall stellt in ihrem Artikel „Reading and [w]rocking“: Moral und musikalische Kreativität in der Harry Potter-Fangemeinde fest: „Wizard Rock, in schriftlicher Form oft als ‚Wrock‘ stilisiert, beschäftigt sich auf kreative Weise mit der Inhaltswelt von Harry Potter und erweitert sie durch musikalisch und textlich vielfältige Darbietungen. Fanstudien zu Harry Potter haben oft die Anwendung fiktiven Heldentums auf reale Probleme diskutiert, und Wizard-Rock-Musiker werden häufig als Fandom-Aktivisten bezeichnet. Es gibt jedoch nur wenige Analysen der Musik, Texte und Darbietungen von Wizard Rock im Hinblick auf die moralischen Botschaften der Serie…… Ähnlich wie ihre Helden in den Büchern durchdringen diese Musiker ihre Musik und ihr Selbstbild mit den Moralvorstellungen, historischen Tropen und Archetypen der Serie. Sie machen diese Moral greifbar, indem sie den Erlös aus Compilation-Alben oder dem Verkauf von Musikabonnements an gemeinnützige Organisationen spenden und diese Botschaften in ihre Musik einweben. Ich behaupte, dass die Anwendung fiktiven Heldentums durch die Wizard-Rock-Community in Musik, Texten und Performance andere Harry-Potter-Fans dazu ermutigt, heroische Qualitäten in der realen Welt anzunehmen.“
Zur Perspektive: Die zeitgenössische und moderne Popularität von Star Wars und Harry Potter und die zahlreichen anderen fantasievollen Fandoms liefern – als soziologischen Beweis – massive Daten und Beweise für die Existenz unbewusster spiritueller Symbolik. Rhiannon Grant bemerkt in The Sacred in Fantastic Fandom, dass die britische Regierung 2001 eine regelmäßige Volkszählung durchführte, aber eine neue Frage zur Religion einschloss. Als Antwort darauf sagten fast 0,8 Prozent der Gesamtbevölkerung, sie seien ein „Jedi“ oder Jedi-Ritter!“ (S. 38). Diese Ergebnisse wiederholten sich in Australien und Neuseeland.
Die Forschung zur Musik als soziales und spirituelles Selbst ist bemerkenswert und hilfreich bei der Hervorhebung spiritueller und religiöser Überzeugungen. Tianyan Wang erklärt: „Seit Darwin (1871) glauben immer mehr Wissenschaftler, dass menschliche Musik eine biologische Anpassung sein muss.“ Jay Schulkin und Greta B. Raglan erklären: „Musik ist ein grundlegender Teil unserer Evolution – und funktional, weil sie ‚menschlichen Kontakt‘ und unser ‚soziales Selbst‘ erleichtert!“ und bilden ein Gegenstück zur materialsitischen Maxime, dass „alle Spiritualität unwirklich ist“ = W. R. Miller, C. E. Thoresen „Eine philosophische Grundlage für diese Perspektive ist der Materialismus, der Glaube, dass es nichts zu erforschen gibt, weil Spiritualität immateriell und jenseits der Sinne ist.“
Doch, wie Gergen betont, „trägt soziale Interaktion viel dazu bei, das grundlegende Konzeptrepertoire zu schaffen, das der Mensch nutzt, um sich selbst zu verstehen und sein Verhalten zu steuern.“ (S. 40) Kenneth Gergen erklärt: „Mein Hauptkritikpunkt [in Relational Being] war die aufklärerische Vision unabhängiger Selbste. Mich beschäftigte, wie die Annahme individueller Akteure – mit der Gabe inhärenter Vernunft, Motivation und Leidenschaft – in vielerlei Hinsicht unsägliches Leid erzeugt. Entfremdung, Einsamkeit, Selbstzweifel, Egoismus und manipulative Beziehungen gehören zu den Beeinträchtigungen. S. 396-7 Relational Being. Die Welt, in der wir leben, als von unabhängigen Arten, Formen, Typen oder Entitäten bestimmt zu verstehen, bedroht das Wohlergehen des Planeten….“ 396 Relational Being
Die Frage von freiem Willen vs. Determinismus ist seit Jahrzehnten ein Dauerbrenner. In meiner laufenden Diskussion über die Wissenschaft: Unausgewogene materialistische Normen haben ungesunde Folgen und destruktive Ergebnisse. Untersuchungen von Kathleen Vohs und Jonathan Schooler haben Folgendes gezeigt: „Wenn Menschen aufhören, an ihre Handlungsfreiheit zu glauben, sehen sie sich offenbar auch nicht mehr als schuldig für ihre Handlungen. Folglich handeln sie weniger verantwortungsbewusst und geben ihren niederen Instinkten nach.“ Vohs betonte, dass dieses Ergebnis nicht auf die konstruierten Bedingungen eines Laborexperiments beschränkt sei. „Dieselben Effekte sieht man bei Menschen, die von Natur aus mehr oder weniger an den freien Willen glauben“, sagte sie.
„Weitere Studien von Baumeister und Kollegen haben einen verminderten Glauben an den freien Willen mit Stress, Unzufriedenheit und einem geringeren Engagement in Beziehungen in Verbindung gebracht. Sie fanden heraus, dass Probanden, die dazu gebracht wurden zu glauben, dass „alle menschlichen Handlungen aus früheren Ereignissen resultieren und letztlich anhand der Bewegung von Molekülen verstanden werden können“, ein geringeres Gefühl für die Sinnhaftigkeit des Lebens entwickelten.“
Studien zu genetischer Spiritualität und Mitgefühl
1. Was Zwillinge über die Wissenschaft des Glaubens verraten
Tim Spector erklärt: „Sie [die Forscher] schätzten die Erblichkeit der Spiritualität auf etwa 40 bis 50 Prozent,….“
2. Dr. Ming Tsaung Twin Studies of Spirituality
Comings kommt zu dem Schluss: „Wie oben gezeigt, hat Spiritualität eine signifikante genetische Komponente … Ich glaube, der wichtigste [Faktor] ist ein verbesserter sozialer Zusammenhalt ….“ [D]ie beste Definition von Spiritualität ist das Gefühl, mit etwas verbunden zu sein, das größer ist als man selbst, nicht unbedingt etwas Übernatürliches.
3. Eine explorative Studie über die Auswirkungen paranormaler und spiritueller Erfahrungen
J. E. Kennedy stellte fest, dass spirituell-psychische Erfahrungen „zu einem verstärkten Glauben an ein Leben nach dem Tod, dem Glauben, dass ihr Leben von einer höheren Kraft oder einem höheren Wesen geführt oder bewacht wird, Interesse an spirituellen oder religiösen Angelegenheiten, einem Gefühl der Verbundenheit mit anderen, Glück, Wohlbefinden“ führten. Wesen, Selbstvertrauen, Optimismus für die Zukunft und Sinn im Leben.“
4. Die soziale Bedeutung der Spiritualität: Wir haben die Verbindung zwischen Spiritualität und höherem Mitgefühl hergestellt
Spiritualität wurde insbesondere damit in Verbindung gebracht, eine spirituelle Identität zu haben, transzendente Erfahrungen gemacht zu haben und dazu zu beten ……. spirituellere Teilnehmer neigten eher dazu, Mitgefühl zu empfinden, S. 208) … transzendente Erfahrungen gemacht zu haben … und religiöse Personen lesen eher religiöse heilige Bücher und glauben an eine fundamentalistischere Form der Religion (S. 214)
5. Mitfühlende Liebe für nahestehende Menschen und die Menschheit
Sprecher und Fehr: „Diejenigen, die religiöser oder spiritueller waren, erlebten mehr mitfühlende Liebe als diejenigen, die weniger religiös oder spirituell waren.“
Historische und soziologische Belege zu Spiritualität-Mitgefühl sowie experimentelle psychologische Studien zeigen deutlich, dass unbewusste spirituelle Symbolik mit prosozialen Werten, spirituellen Idealen und der sozial-moralischen Ordnung korreliert
1. Die genetische Forschung zeigt durchweg einen Zusammenhang zwischen Spiritualität und Mitgefühl
2. Soziologische und psychologische Beweise belegen die Bedeutung und Realität unbewusster Symbolik
3. Historische, soziologische und psychologische Beweise deuten auf einen Zusammenhang zwischen Spiritualität – zwischen unbewusster spiritueller Symbolik – und sozialmoralischer Ordnung hin
Der Parapsychologe Daryl Bem hat durch erfolgreich wiederholte Experimente gezeigt, dass Präkognitionsexperimente tatsächlich durchweg erfolgreiche Ergebnisse liefern. Es begann mit Daryl Bems Artikel aus dem Jahr 2011 über seine ursprünglichen Experimente, die zu sehr bedeutsamen Ergebnissen führten. Dieser Artikel hat das Interesse vieler anderer Forscher geweckt. Außerdem hatte Daryl Bem die Weitsicht, „Kits“ zu entwickeln, die er anderen Forschern geben konnte, damit diese das Rad nicht neu erfinden mussten. Eine ganze Reihe von Forschern beteiligte sich.
In einem Artikel über eine Metaanalyse dieser Experimente aus dem Jahr 2016 heißt es: „Wenn Bems eigene Experimente einbezogen werden, umfasst die vollständige Datenbank 90 Experimente aus 33 verschiedenen Labors in 14 verschiedenen Ländern. Insgesamt nahmen 12.406 Personen an diesen Experimenten teil.“ In dem Artikel heißt es weiter, dass die Ergebnisse zeigten, dass das experimentelle Design, das sich auf Sex konzentrierte, die anderen Designs bei weitem übertraf. (Eine Zusammenfassung von „Feeling the Future: Eine Metaanalyse von 90 Experimenten zur anomalen Antizipation zufälliger zukünftiger Ereignisse von Bem, Tressoldi, Rabeyron & Duggan“).
Die sehr tiefgreifenden und eindringlichen persönlichen Erfahrungen als KZ-Opfer haben Frankls Sicht auf die Menschheit und den Menschen dramatisch beeinflusst. In seinem Buch „Man’s Search For Meaning“ stellt Frankl fest, dass die Menschen aufhörten, ums Leben zu kämpfen, als das Leben für sie bedeutungslos wurde. Er stellte fest, dass die religiösen Überzeugungen der Gefangenen intensiv und sehr aufrichtig waren. Eine Frau, die wusste, dass sie in den nächsten Tagen sterben würde, sagte zu ihm: „Ich bin dankbar, dass mich das Schicksal so hart getroffen hat. In meinem früheren Leben war ich verwöhnt und habe spirituelle Errungenschaften nicht ernst genommen.“ (S.69) Darüber hinaus stellt er fest: „Trotz aller erzwungenen körperlichen und geistigen Primitivitäten des Lebens in einem Konzentrationslager war es möglich, das spirituelle Leben zu vertiefen.“ Empfindliche Menschen, die an ein reiches geistiges Leben gewöhnt waren, litten möglicherweise unter großen Schmerzen (sie waren oft von empfindlicher Konstitution), aber der Schaden an ihrem inneren Selbst war geringer. Sie konnten sich aus ihrer schrecklichen Umgebung zurückziehen und ein Leben voller innerer Reichtümer und spiritueller Freiheit führen. Nur so lässt sich das scheinbare Paradoxon erklären, dass einige Häftlinge mit weniger robuster Beschaffenheit das Lagerleben oft besser zu überstehen schienen als Häftlinge mit robuster Natur.“ (S. 37 Suche) Die Bedeutung, die Menschen aus ihrer Spiritualität ableiten, war ein entscheidender Grund dafür, dass einige überlebten und andere nicht. Tolstoi bemerkt: „Man kann nur im Körper leiden, der Geist kennt kein Leiden.“ (Böe S.151)
Das menschliche Bedürfnis, die Welt zu verstehen, liegt zahlreichen psychologischen und sozialpsychologischen Theorien zugrunde. Wissenschaftler schätzen, dass es im menschlichen Gehirn bis zu 100 Milliarden Neuronen geben könnte – und über 100 Billionen Synapsen. Die Menge an Informationen und Daten, die der menschliche Geist gleichzeitig durch verschiedene und unterschiedliche Systeme verarbeitet, ist absolut phänomenal – unvorstellbar.
Jede Theorie postuliert auf die eine oder andere Weise angeborene Prozesse, die Ordnung in das bringen, was sonst Chaos wäre. Ohne Prozesse, die Dinge in Ordnung bringen und Informationen eine Bedeutung zuweisen, wären die Menschen wie das Baby von William James, der die Welt „als eine große blühende, summende Verwirrung“ sieht. Denken Sie nur an alle Informationseinheiten, die allein vom visuellen System verarbeitet werden. Neben der wichtigen Funktion, visuelle Eingaben einfach zum Sehen zu verarbeiten, gibt es sekundäre Prozesse, die alle empfangenen visuellen Informationen automatisch überprüfen und analysieren. Beispielsweise verfügt das Gehirn über bestimmte Bereiche und Systeme, die Informationen über Gesichtszüge verarbeiten. Gesichtsmerkmale werden automatisch auf Bedeutung und Bedeutung analysiert. Das Gehirn scannt Gesichter automatisch nach Anzeichen für die Absichten anderer und sucht nach Wut, Glück, Traurigkeit usw. Diese Informationen werden größtenteils unbewusst verarbeitet – wie die meisten Informationen auch. Wir werden uns bestimmter Gesichtszüge erst dann bewusst, wenn sie hervorstechen, beispielsweise wenn wir mit einem wütenden Gesicht konfrontiert werden. Das menschliche Gehirn ist das komplexeste und anspruchsvollste Objekt im Universum und verfügt über eine Reihe von Systemen, die Informationen verarbeiten und Daten auf Bedeutung und Bedeutung analysieren. Der menschliche Geist sortiert Daten und Informationen endlos nach Relevanz, Bedeutung und Wert in seinem ewigen Kampf, Ordnung in die Welt zu bringen.
Zwei prominente Sozialpsychologen, Michael Hogg und Dominic Abrams, beobachten, dass wir ohne mentale Prozesse, die Reize organisieren und den Geist in Ordnung bringen, „durch Überstimulation überwältigt und gelähmt wären.“ Sie sagen weiter: „In Übereinstimmung mit vielen der vorherrschenden Perspektiven in der Sozialpsychologie – zum Beispiel kognitive Konsistenz (Abelson et al. 1968), Attribution (Harvey und Smith 1977) und soziale Kognition (Fiske und Taylor 1984) – Die soziale Identitätsperspektive geht davon aus, dass der menschliche Organismus versucht, Ordnung in das potenzielle Chaos zu bringen.“ (meine Kursivschrift -S.17 Soc-ID) Sie weisen auch darauf hin, dass die Theorie der sozialen Kognition die Gültigkeit einiger Annahmen der kognitiven Psychologie im „neuen Look“ bewiesen hat. Das zentrale Konzept der „New Look“-Kognitionspsychologie besteht darin, dass Menschen Hypothesen über die Welt und ihre Funktionsweise aufstellen, also wie Menschen in der Welt effektiv funktionieren können. Menschen verstehen die Welt, indem sie Theorien darüber entwickeln, wie Menschen und Dinge in der Welt funktionieren.
Dr. Stephen Farra antwortete: „Guter kurzer Aufsatz – durchdacht und auf den Punkt gebracht: Ein Mangel an Glauben an den „freien Willen“ (freiwillige Lebensführung) führt regelmäßig zu einem Gefühl der Sinnlosigkeit. Verzweiflung und unethisches persönliches Verhalten. Unsere Paradigmen sind unsere Art, mit der Realität umzugehen, aber sie sind keine Realität. Wie Charles Peck Jr. andeutet, verlieren wir uns in unseren eigenen Abstraktionen!“
Obwohl langweilig, sind grundlegende wissenschaftliche Methoden wie die Kategorisierung wichtig.
"Wir werden, was wir denken!" – Buddha Eine entscheidende Frage Dr. Farra erklärte: „Unsere Modelle entsprechen der Realität. Aber unsere Modelle sind nicht die Realität!“ Das stimmt mit dem unsterblichen Philosophen Kant überein, der argumentiert, dass wir nicht die reale Welt wahrnehmen – sondern „Repräsentationen“ der realen Welt. In ähnlicher Weise betont Bargh – aus der unbewussten Forschung – mentale Kategorien und Normen/Stereotypen. Jung legt den Schwerpunkt auf Symbole – die seiner Meinung nach außerhalb kognitiver Beurteilungen liegen. Das Fazit ist, dass „Modelle“ – und wie wir uns die Welt vorstellen – nicht nur zentrale und wichtige Fragen sind – sondern lebenswichtig.
Kategorisierung fruchtbarer und realer Wortspiritualität
1. Spiritualität des Mitgefühls: Das Oxford Handbook on Compassion: „Mitgefühl für andere und soziale Unterstützung haben Überlebenswert und gesundheitliche Vorteile …“ (S. 171)
2. Musikalische Spiritualität – eine Quintessenz Illustration: Es ist bemerkenswert, wie viele Studien Musik als Spiritualität und als evolutionäres Anpassungsmerkmal von entscheidender Bedeutung für die Entwicklung der menschlichen Gesellschaft sind. Shulkin und Raglan stellen fest: „Unsere Evolution ist eng mit der Musik und dem Körper als Instrument (z. B. Klatschen) verbunden. Musik trägt unter anderem dazu bei, sozial kooperatives und koordiniertes Verhalten zu erleichtern.“
3. Prophezeiung, Poesie und Spiritualität – Kreativität, Transzendenz: „Der Prophet ist ein Dichter. Seine Erfahrung ist den Dichtern bekannt. Was Dichter als poetische Inspiration kennen; die Propheten nennen göttliche Offenbarung“ – Heschel
4. Kapwa-loob pro-soziale Normen/Spiritualität Kapwa und relationale Spiritualität: gemeinsame Identität, ein inneres Selbst, geteilt mit anderen…. Die Einheit des Selbst und des anderen Kapwa-Loob sind zwei einzigartige Aspekte der Kultur auf den Philippinen
Wie K. Lagdameo-Santillan in ihrem Artikel „Roots of Filipino Humanism“ feststellt: „Kapwa ist die Anerkennung einer gemeinsamen Identität, eines inneren Selbst, das mit anderen geteilt wird.“ Diese philippinische sprachliche Einheit des Selbst und des Anderen ist einzigartig und anders als in den meisten modernen Sprachen.“
In den philippinischen Sozialwissenschaften wurde Loob dennoch auf vielfältige Weise untersucht, beispielsweise als „Höhle“ des philippinischen Denkens, als emotionaler Zustand, als wahres Selbst, als Zentrum der Persönlichkeit, als Welt des Seins und als zentraler indigener Wert (Pe -Pua, 2017). In der neueren Ethikphilosophie wird loob jedoch manchmal in Kontexten verwendet, in denen es treffend als „relationaler Wille“ übersetzt werden kann, da es sich um einen auf andere gerichteten Willen handelt (Reyes, 2015).
4. Kinderspiritualität Donna Thomas: „Kinder und Jugendliche machen häufig ‚positive‘ und ‚negative‘ anomale Erfahrungen, die von ‚Erwachsenen in Autorität‘ zum Schweigen gebracht, ignoriert oder medikamentös behandelt werden.“ kann die Selbstheilung von Kindern und Jugendlichen katalysieren. Indem Kinder ein größeres Selbstbewusstsein und ein Gefühl der inneren Verbundenheit zwischen sich selbst, anderen und der Welt erreichen.“
5. Künstlerische Spiritualität: Robert K. Johnston erklärt: „Eine Umfrage von George Barna zur Jahrtausendwende ergab nicht nur, dass 20 Prozent der Amerikaner „Medien, Kunst und Kultur“ als ihr wichtigstes Mittel für spirituelle Erfahrung und Ausdruck nutzen. ...“
6. Heilung spirituell-psychischer Trauererfahrungen „Umgekehrt zeigt die Erfahrung von Seelsorgern, dass Menschen offenbar besser zurechtkommen, wenn sie ihre spirituellen Erfahrungen in Krisenzeiten „aktualisieren“ können.
7. T’boli-Traumweberei/T’nalak – Träume als Quelle göttlicher Inspiration – parallel zur transzendentalen Inspiration in Poesie und Prophezeiung. „Das Webhandwerk der T'boli ist eine heilige spirituelle Tradition. Das Volk der T'boli gilt als eine der kreativsten und künstlerischsten ethnolinguistischen Gruppen auf den Philippinen. Sei Lang Dulay, ein nationaler Künstler , machte die T'nalak-Weberei mit ihren über 100 verschiedenen T'nalak-Designs populär.
8. Arctic Hunter Gatherer glauben an Tiergeister als „Beziehungen des Menschen zur natürlichen Welt …“ Erica Hill betont: „Ihre Gedanken und Handlungen haben Beziehungen zu Beutetieren aufgebaut und aufrechterhalten und können produktiver als dynamisches soziales Verhalten konzeptualisiert werden, das in die Natur eingebettet ist.“ Kontext des täglichen Lebens und nicht als privilegierte rituelle Handlungen.“
9. Dr. Ingela Visuri: Spiritualität und „Der Fall von hochfunktionalem Autismus“ Der besondere Charakter der Erfahrungen von Autisten ist in der Regel charakteristisch „unerklärliche Sinneserfahrungen“ – unsichtbare Berührung,
In gewisser Weise ähnelt Carl Jungs Idee des kollektiven Unbewussten der Idee des Heiligen Geistes, der das menschliche Bewusstsein durchdringt, jedoch aus einer anderen, weltlicheren und psychologischeren Perspektive. Donald Kalsched, Ph.D., ein Klinisch-Jungianischer Analyst, stellt fest, dass „archetypische Energie tief im Unbewussten verwurzelt ist und ‚archaisch‘, primitiv und auch ‚typisch‘ ist. Archetypische Energien und Affekte werden vom Menschen nicht leicht aufgenommen.“ Bewusstsein. Sie können leuchtend oder dunkel, engelhaft oder dämonisch sein, aber weil sie in roher, unvermittelter Form existieren, neigen sie dazu, übermächtig zu sein.
Wenn Sie mit „spirituellen Menschen“ sprechen, sind spirituelle Überzeugungen nicht nur eine Motivation, sondern eine sehr tiefe Inspirationsquelle und ein kraftvoller Antrieb. Im Gegensatz dazu fehlt Spiritualität als Motivation in weiten Teilen der eigentlichen akademischen Welt auffällig. Ab 2017 habe ich umfangreiche Recherchen durchgeführt. Ein wichtiges Interessengebiet war insbesondere der Idealismus – wie bei Gandhi, Martin Luther King Jr. (beide waren sehr spirituell), ganz zu schweigen von Moses oder Jesaja oder den zahlreichen alttestamentarischen Propheten, die sich über Ungerechtigkeit äußerten. Ein Religionswissenschaftler hatte noch nie von solchen gehört: S. Schindler, Dr oder fahren. Ich habe fünf „offiziellen“ Anthropologieprofessoren, die zu dieser Zeit an einer Diskussion über diese Frage beteiligt waren, eine Nachricht geschickt und keine Antwort erhalten. Spirituelle und religiöse Überzeugungen als Antrieb und Motivation sind angesichts jahrtausendelanger spiritueller und religiöser Überzeugungen selbstverständlich – ganz zu schweigen von Millionen und Abermillionen von Kirchen und Tempeln. Um Gobekli Tepe bauen zu lassen, musste eine Motivation vorhanden sein.
Emotionen und spirituelle Motivation
Menschen mögen einfache Erklärungen. Das Problem ist, dass das menschliche Bewusstsein und das menschliche Gehirn unglaublich komplex sind. Einige Wissenschaftler sagen, dass das menschliche Gehirn bei weitem der komplexeste Organismus im Universum ist. Die Neurowissenschaftler Funk und Gazzanigna stellen fest: „Moral ist eine Reihe komplexer emotionaler und kognitiver Prozesse, die sich in vielen Gehirnbereichen widerspiegeln. Einige von ihnen erweisen sich immer wieder als unverzichtbar, um ein moralisches Urteil abzugeben, aber keines davon hat eindeutig mit der Moral zu tun …………Einige der verarbeiteten Emotionen sind für die Moral zentraler als andere, aber alle Emotionen tragen zum moralischen Urteil bei gegebene spezifische Kontextsituationen. Gehirnarchitektur der menschlichen Moral, Funk und Gazzanigna Aktuelle Meinung in Neurobiologie 2009 19:678-681)
Ich treffe oft auf Hochschulabsolventen, die sagen, dass Emotionen sozusagen „schlecht“ seien. Für die Perspektive ist Patriotismus wahrscheinlich die vorherrschende und allgegenwärtigste Emotion. In Greene et al. Trolley-Dilemma-Experimenten zum moralischen Urteil wird deutlich, dass die Situation bestimmte, welche Regionen des Gehirns rekrutiert werden würden, und dass die verschiedenen Regionen des Gehirns auch im Tandem zusammenarbeiteten. Emotionen und psychologische Funktionen sind für die Spiritualität von entscheidender Bedeutung – im Guten wie im Schlechten. Und diese Prozesse und Emotionen haben ihre Schwächen und Stärken. Das heißt, aus psychologischer und wissenschaftlicher Sicht kann das „Übernatürliche“, das nur ein Aspekt der Spiritualität ist, der im neurowissenschaftlichen Moralparadigma mit anderen spirituellen Prozessen wie der Sinngebung der Welt (Geist der Wahrheit – John) verbunden ist, nur sein richtig im Hinblick auf emotionale Motivation und Orientierung analysiert.
Um das neurowissenschaftliche Modell noch einmal zu betonen:
Funk und Gazzanigna stellen Folgendes fest: „Moral ist eine Reihe komplexer emotionaler und kognitiver Prozesse, die sich in vielen Gehirnbereichen widerspiegeln.“ Einige von ihnen erweisen sich immer wieder als unverzichtbar, um ein moralisches Urteil abzugeben, aber keines davon hat eindeutig mit der Moral zu tun …………Einige der verarbeiteten Emotionen sind für die Moral zentraler als andere, aber alle Emotionen tragen zum moralischen Urteil bei gegebene spezifische Kontextsituationen. Gehirnarchitektur der menschlichen Moral, Funk und Gazzanigna Aktuelle Meinung in Neurobiologie 2009 19:678-681) Das Gleiche gilt natürlich auch für die Spiritualität – insbesondere bei religiösen Menschen – es gäbe die Spiritualität des Mitgefühls („einander lieben“), die Spiritualität der Gerechtigkeit und Moral (die meiner Meinung nach etwas anderes ist als Gerechtigkeit), künstlerische Spiritualität. die Spiritualität der ehelichen Treue, die Spiritualität religiöser Rituale, die Spiritualität des Heiligen, der Musik, des Tanzes und so weiter.
Zusammenfassend lässt sich sagen, dass eine einzige soziale und moralische Ordnung die Lebenden, die Toten, die Gottheiten und Geister sowie die gesamte Umwelt umfasst“ – Ramon Reyes (Religiöse Erfahrung auf den Philippinen) – Im Lichte der genetischen Forschung – und unter Berücksichtigung der Zehner tausende von Leuten. „Das Paradigma einer sozialen und moralischen Ordnung“, wie Reyes es beschreibt, ist durch spirituelle Symbolik wahrscheinlich immer noch eine lebensfähige unbewusste Realität.
Das Körper-Geist-Seele-Paradigma oder -Modell
Die Körper-Geist-Seele-Idee oder das Modell vermittelt als theoretisches Modell oder Paradigma zweifellos ein sehr natürliches und vernünftiges Modell oder Paradigma, das ein leicht verständliches Ideenmodell des „Menschseins“ ist! Daher ist es nicht verwunderlich, dass das Körper-Geist-Seele-Paradigma sehr früh in der Menschheitsgeschichte entstand, in einigen der frühesten menschlichen Gesellschaften und in den meisten „primitiven“ oder traditionellen Kulturen. Beispielsweise hatten indianische Kulturen wie die Tukudika-Kultur und die hawaiianischen Ho'omana-Religionen eine Körper-Geist-Seele-Hierarchie für Menschen, die der Körper-Geist-Seele-Hierarchie von Pythagoras bemerkenswert ähnlich war.
Darüber hinaus findet sich das Körper-Geist-Seele-Paradigma auch in der christlichen Bibel: „Möge der Gott des Friedens selbst euch vollkommen heiligen, und möge euer ganzer Geist, eure Seele und euer ganzer Körper bei der Wiederkunft unseres Herrn Jesus tadellos bleiben.“ Christus“ (1. Thessalonicher 5,23). Darüber hinaus heißt es im Hebräerbrief der Bibel: „Denn das Wort Gottes ist lebendig und wirksam, schärfer als ein zweischneidiges Schwert, es durchdringt bis zur Spaltung der Seele und des Geistes, der Gelenke und des Marks und erkennt die Gedanken.“ und Absichten jedes Einzelnen. das Herz“ (Hebräer 4,12).
Die moderne medizinische Wissenschaft hat kürzlich die Idee von Körper-Geist-Seele wiederbelebt. Dr. Sood, ein Arzt der Mayo Clinic, der die „integrative“ Medizin der Mayo Clinic leitet, betont die Rolle der Spiritualität für die Gesundheit und das Wohlbefinden eines Menschen. Dr. Koenig von der Duke University leitet eine ähnliche medizinische Forschungsgruppe an der Duke University. Dr. Koenig hat umfangreiche, sorgfältige und nach strengen wissenschaftlichen Standards durchgeführte Untersuchungen zur Rolle der Spiritualität für Gesundheit und Wohlbefinden durchgeführt. (d. h. die Auswirkungen von Spiritualität auf den Blutdruck usw.) Es gibt auch Dr. Paul Wong, einen bekannten existenziell-positiven Psychologen und Autor, der sich ebenfalls auf Spiritualität im Sinne von breiterer Bedeutung, Zweck, Kreativität und Sinn konzentriert. Schaffung.
Darüber hinaus befürworten viele spirituelle Führer, Mystiker und Christen mittlerweile das Körper-Geist-Seele-Paradigma in ihrem Ansatz zu Gesundheit – und Spiritualität. Neale Donald Walsch, ein zeitgenössischer christlicher Führer, stellt beispielsweise unmissverständlich fest: „Gesundheit ist ein Zeichen der Harmonie zwischen Körper, Geist und Seele.“ Respektieren Sie Ihren Körper, halten Sie ihn in Form. Wenn Sie nicht gesund sind, schauen Sie, welche Teile von Ihnen nicht in Ordnung sind. Ihr Körper wird Ihnen die Wahrheit zeigen. Beachten Sie, was er Ihnen zeigt, hören Sie zu, was er sagt. Ideen, Konzepte, Symbole oder Archetypen des „Geistes“ reichen Zehntausende von Jahren in der Menschheitsgeschichte zurück.
Mannheim und historische Synergien: Mannheims Argument war ziemlich gesunder Menschenverstand – dass die wirtschaftliche und politische Realität einen tiefgreifenden Einfluss auf Weltanschauungen und Sozialwissenschaften – Philosophie, Psychologie, Politikwissenschaft – und sogar spirituelle und religiöse Ansichten haben würde. Der gesunde Menschenverstand scheint zu diktieren, dass die Weltanschauungen und Orientierungen der Menschen notwendigerweise die wirtschaftlich-politische „Realität“ und die „physische Welt“, in der sie leben, übernehmen und sich an diese anpassen. Historisch gesehen hat sich das als gute Faustregel erwiesen – wenn auch nicht perfekt Muster sozusagen. Mannheims Weltanschauung stimmte mit der vieler anderer Philosophen seiner Zeit überein – Nietzsche, Gasset usw. Und wie Voltaire bemerkte: „Jeder Mensch ist ein Geschöpf der Zeit, in der er lebt, und nur wenige sind in der Lage, sich über die Ideen der Zeit zu erheben.“ .“ Leider ist das selbst bei Gelehrten und Wissenschaftlern heute zu wahr.
Perspektivisch gibt es einen großen Unterschied zwischen Vernunft und rationaler Analyse. Manche halten die rationale Analyse für von Natur aus gut. Rationale Analysen sind ein Werkzeug – von den Nazis zur Verbesserung der Effizienz ihrer Vernichtungslager oder von Wissenschaftlern zur Verbesserung der Nahrungsmittelproduktion. Ebenso gibt es einen großen Unterschied zwischen dem Zeitalter der Vernunft und diesem neuen Zeitalter des Materialismus. Die weitverbreitete Ansicht, dass Wahrheit an Bedingungen geknüpft und teilweise ein Produkt gesellschaftlicher Konventionen (Nietzsche oder Umstände (Gasset), materialistischer Denkweise und Methodik ist, ist aufgrund der Betonung der Quantifizierung intolerant und absolut
Esther, die Administratorin einer FB-Gruppe „Neurowissenschaften“, schickte mir eine Nachricht mit der Aussage: „Esther ************ Charles Peck Jr.“ Es gibt Theoretiker von vor Jahren, die nicht so wissenschaftlich, sondern moderner waren Theoretiker. Das liegt daran, dass wir der wissenschaftlichen Methode folgen und daher unsere Theorien von der wissenschaftlichen Schlussfolgerung durch die empirische Methode entwickelt werden. Unsere heutigen Praktiken basieren nicht nur auf einfachen Beobachtungen oder Hörensagen. Praktiken und Ansätze sind keine Philosophien, sondern wissenschaftlich wiederholbare Theorien und Gesetze (nicht nur Ahnungen und Hypothesen).“ Aus Diskussionen würde ich sagen, dass die Sichtweise der Wissenschaft als etwas Absolutes üblich und weit verbreitet ist. Nietzsche, Gasset und Mannheim wurden von den neuen Materialisten verworfen. Sie ignorieren auch moderne Neurowissenschaftler wie Damasio. Antonio Damasio, der berühmte Neurowissenschaftler, stellt in Descartes fest „Fehler: Emotion, Vernunft und das menschliche Gehirn“ (2005): „Ich bin skeptisch gegenüber der Annahme der Objektivität und Endgültigkeit der Wissenschaft. Es fällt mir schwer, wissenschaftliche Ergebnisse, insbesondere in der Neurobiologie, als etwas anderes als vorläufige Annäherungen zu betrachten.“
Die materialistische Methodologie „schränkt die durchführbaren Analysen erheblich ein und begrenzt sie
Die Quintessenz ist, dass die Materialisten „an die Macht kamen“ und zur dominierenden Kraft in der akademischen Institution wurden – und das Argument mitbrachten, dass Quantifizierung die Wissenschaft unfehlbar mache. Aus rein wissenschaftlicher Sicht ist es das Gegenteil, wie McGilChrist betont. Wie Claudia Nielsen betonte, stellt die Psychiaterin McGilChrist fest: „Der Umfang der Untersuchung und des Verständnisses der materialistischen Doktrin mit ihrer strikten Einhaltung des eigentlich willkürlichen Prinzips der Quantifizierung und der Überbetonung physiologischer Merkmale ist in den Analysen, die möglich sind, stark eingeschränkt und begrenzt.“ durchgeführt werden." Die Hälfte des menschlichen Bewusstseins ist nicht quantifizierbar: Hoffnung, Kunst, Träume, Musik, Poesie, wahre Liebe, Ehrfurcht, Staunen, Freiheit, Ideale, Gerechtigkeit – ganz zu schweigen vom Tod. Ich möchte kurz die Frage stellen, dass es verblüffend ist, wie eine für Physik oder Chemie geeignete Methodik – von McGilChrist als „strikte Einhaltung der Quantifizierung“ beschrieben – auf das menschliche Bewusstsein angewendet wurde. Ich möchte hinzufügen, dass – wenn man sich die Sozialwissenschaften genau anschaut – die materialistische Methodologie zu einer ziemlich ernsten Tendenz der Forscher geführt hat – keine tragfähige Form des sozialen Bewusstseins, keine spirituellen und religiösen Überzeugungen als Antrieb und Motivation, keine „Gemeinschaft“. „In der „allgemein akzeptierten Definition von Religion“ gibt es keine offensichtlichen prosozialen Normen, die den Theorien der Psychologie innewohnen (d. h. sozialkognitive Theorie – schwach in Bezug auf Motivation).
Wie Ramachandran, der Neurowissenschaftler, betont, besteht ein primärer Prozess des menschlichen Geistes darin, Modelle der Welt zu schaffen und Kunstwerke in der Welt zu erschaffen. Für die alten Menschen waren mächtige Kräfte am Werk – über die sie keine Kontrolle hatten – und für die sie weder rationale Erklärungen noch natürliches Verständnis hatten. Ein großer Einfluss war zweifellos genau das Gefühl der Ohnmacht in einer Welt, die es nicht verstand. Wie der Anthropologe Bronislaw Malinowski feststellt, ist Religion „das Bekenntnis der menschlichen Ohnmacht in bestimmten Angelegenheiten …“ (S. 19). Die antike Menschheit übernahm die herausragendsten Merkmale der Welt und entwickelte aus den beeindruckenden Naturphänomenen eine Weltanschauung – eine Ideologie wie Stürme und Blitze. Sobald der Mensch erschaffen war, konnte er diese Machtgötter um Fürsprache für ihn bitten. Somit waren die Götter und Göttinnen ein Weg zu einer Art Macht. Es gab Sonnengötter, Himmels- und Sturmgötter, Jahreszeitengötter, Götter der Unterwelt und des Jenseits, Erntegötter, Regengötter sowie heilige Haine, Quellen und Höhlen.
Robert Blust, ein Linguist, äußert sich ähnlich zum weit verbreiteten polynesischen Konzept – dem Archetyp von „Mana“. „Laut dem Linguisten Robert Blust bedeutet „Mana“ in einigen Sprachen „Donner, Sturm oder Wind“. Blust stellte die Hypothese auf, dass der Begriff ursprünglich „mächtige Naturgewalten wie Donner und Sturmwinde“ bedeutete, die als Ausdruck einer unsichtbaren übernatürlichen Kraft verstanden wurden. Als sich ozeanisch sprechende Völker nach Osten ausbreiteten, löste sich die Vorstellung einer unsichtbaren übernatürlichen Kraft vom Physischen Naturgewalten, die es inspiriert und ein Eigenleben angenommen hatten. (Wikipedia) Wie neurowissenschaftliche Studien immer wieder zeigen, sind die verschiedenen Prozesse im Gehirn eng miteinander verbunden. Die „musikalischen“ Prozesse des Geistes sind beispielsweise eng mit Sprache, Gesang, Tanz und Spiritualität (sowie einer Reihe anderer Gehirnprozesse) verbunden.
In den Mythen und Mythologien antiker und prähistorischer Zivilisationen wimmelt es von Sturmgöttern.
In verschiedenen Kulturen gibt es fast fünfzig Sturmgötter. Oftmals ist der Donnergott, wie Zeus, der Anführer unter den anderen Göttern. Der wilde, hammerschwingende Thor war in der nordischen Mythologie der Gott der Stürme, des Donners, des Blitzes sowie der Fruchtbarkeit und Stärke. Thor kämpft eine Reihe von Schlachten mit der Seeschlange Jormung und vollbringt darüber hinaus viele Heldentaten. Im Hinduismus reitet Indra, der Gott des Regens und der Gewitter, auf einem weißen Elefanten und schwingt einen Blitz namens Vajra. Indra ist der König der Götter und Anführer der Devas. Er ist der Kriegsgott und steht für Stärke und Mut. Indra, der Jäger der Drachenschlange Vrtra, führt einen endlosen Krieg gegen die Dämonen der Asuras. Wie der griechische Gott Zeus, dessen Heimat der Olymp war, liegt Indras Heimat auf einem Berggipfel, dem Berg Meru im Himmel. Nachdem Zeus den Gott Kronos gestürzt hatte, wurde er zum Herrscher der Götter. In der griechischen Kunst wurde Zeus häufig mit einem Blitz dargestellt.
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Dort hatten wir einen Panoramablick auf den tobenden Sturm. Ein Blitz durchschnitt die schwarze Leere der Nacht. Kurze, sengende Blitze strahlend weißen Lichts erhellten das kochende Wasser des Sees. Dunkle Wolken kauerten bedrohlich über dem tosenden Wasser. Die vom heftigen Wind aufgepeitschten Wellen rauschten über den Sand des Strandes und waren über dem Tosen des Sturms zu hören. Der Wind stöhnte und stöhnte auf den dünnen Fliegengittern auf der kleinen Veranda. In andächtigem Schweigen sahen wir zu, wie der Sturm durch die Wellen brach. Die Challenge-Vorführungen dauerten etwa zwanzig Minuten.
Sa gitna ng isang wayu kasama ang Sparta, ang mga Messenians, siyempre, ay natakot na baka may lalapit na kambing sa Neda. May isang ligaw na puno ng igos na pinangalanang olynthe, na tinatawag ng mga Messenian na “lalaking kambing.” Ang propetang Messenian, si Theokles, ay nakatuklas sa kanyang kakila-kilabot na isang ligaw na puno ng igos na tumubo sa ibabaw ng ilog Neda at ang mga dahon ay dumampi sa tubig, at napagtanto ang kahulugan nito. Ipinaalam ni Theokles kay Aristomenes na isapuso ito. Bagama't naniniwala siyang malapit na ang wakas, itinago ito ni Aristomenes at Theokles mula sa mga Messenians.
Ngayon, ayon sa alamat, mayroong isang pastol ng Laconian na umibig sa isang babaeng Messenian sa Eira. Sa tuwing nagbabantay ang kanyang asawa, pumupuslit ito sa bahay para makipag-sex sa kanya. Sa gabi ng isang kakila-kilabot na bagyo na may malakas na ulan, at habang si Aristomenes ay nakahiga sa isang sugat, ang mga bantay ay nagpasya na humingi ng kanlungan mula sa bagyo. Ang pastol, na napagtanto na si Eira ay pansamantalang walang pagtatanggol, siya ay tumakas at pumunta sa heneral ng Laconian na agad na naglunsad ng isang pag-atake at nakakuha ng pagpasok sa bayan. Matindi ang labanan. Ginawa ng mga Laconian ang diskarte ng pagsuray-suray sa mga tungkulin ng mga lalaki upang habang ang isang grupo ay natutulog, ang isa ay lumaban, at kabaliktaran. Nang mapagod ang mga Messenian, nagpasya si Aristomenes na pangunahan ang mga babae at bata palabas, at pinahintulutan iyon ng mga Laconian. Iyon ay kung paano nakilala ng mga Messenian ang wakas pagkatapos ng labing-isang taon ng patuloy na pakikidigma.
Ang bottomline ay ang mga Messenians ay natalo ng mga Spartan. Sa huli - ang orakulo at propesiya ay naging mahalagang bahagi ng kamalayang panlipunan. Ipinakita ng sikolohiya ng pagsasalaysay na ang mga salaysay ay mahalaga sa mga pananaw ng mga tao - at mga pananaw sa mundo. Kaya, ang hula sa sinaunang mundo ay may mahalagang papel sa pagtatalaga ng isang salaysay - isang kuwento na humubog din sa hinaharap pati na rin sa kasalukuyang pag-iisip.
Ang unang naitalang panaginip ng namatay ay nagmula noong 2100 B.C. sa Egypt. "Sa paligid ng 2100 B.C., isang Egyptian na lalaki na nagngangalang Heni ang sumulat ng isang liham sa kanyang namatay na ama, na humihingi ng tulong sa kanyang mga bangungot. Kamatayan - isang makapangyarihan, pangunahing puwersa "sa buhay"! "Ang kamatayan, lalo na kapag natatakpan ng kawalang-saysay at kawalang-kabuluhan, ay tila ang pinakahuling hamon sa "kahulugan ng buhay" -Janoff-Bulman at 9Pherson7
Pag-aaral ng espirituwalidad sa pagdadalamhati
Sinabi nina Kate Adams at Brendan Hyde na "Ang mga panaginip ng namatay, at ang mga may kaugnayan sa kamatayan sa ibang mga paraan, ay hindi karaniwan sa panahon ng pagkabata....lalo na kung ang gayong mga panaginip ay maaaring malapit na sumasalamin sa mga yugto ng proseso ng pagdadalamhati. (Children's Grief Dreams and the Theory of Spiritual Intelligence, Kate Adams (Bishop Grosseteste al. University) Easterling University College (Australian ng Unibersidad ng Australya) Brendan. 2. “Sa kabaligtaran, ipinakita ng karanasan sa mga pastoral na tagapag-alaga na ang mga indibiduwal ay tila mas makakayanan kung maaari nilang "i-aktuwal" ang kanilang mga espirituwal na karanasan sa panahon ng krisis. (Espiritwal na Karanasan, Pagdalo sa Simbahan, at Pangungulila,” ni Larry W. Easterling, Th. D, Louis A. Gamino, Ph.D., Kenneth W. Sewell, Ph.D., Linda S. Stirman, B.S.N) 2.
Julie Parker: "Ang mga natuklasan ng pag-aaral na ito ay sumusuporta sa umuusbong na modelo ng kalungkutan na naglalagay na ang pagpapanatili ng patuloy na mga bono sa namatay ay maaaring maging adaptive. Sinusuportahan din nila ang assertion na ang espirituwal at/o relihiyon na mga sistema ng paniniwala ay nauugnay sa mga adaptive na resulta ng kalungkutan."
Itinatampok ni Gabriella Kilianova ang mga pananaw ng isang paring Katoliko sa Slovakia. Ipinapalagay ng pari na ang gayong mga panaginip ay nakakatulong sa mga tao na harapin ang pagkawala ng kanilang mga mahal sa buhay. Iyon ay tila bahagi ng pastoral folklore. Ngunit dahil na rin sa mga pagninilay at komento ng pari tungkol sa kabilang buhay at mga koneksyon sa mga kaluluwang umalis. (Mga Pangarap Bilang Paraan ng Komunikasyon sa Pagitan ng Buhay At Ang Patay Ethnographic Case Study Mula sa Slovakia) higit pang mga pag-aaral ,
Preamble: "Ang wastong kaalaman ay nagmamapa o sumasalamin sa mga katotohanan ng totoong mundo." Kenneth Gergen = Isang "Baluktot na Mapa" - o maling pagtuturo - ay maaaring nakakagambala – hindi malusog na mga kahihinatnan na makikita sa akademikong hindi pagkakaunawaan ng malayang kalooban!
Pananaw: "Ako ay may pag-aalinlangan sa pagpapalagay ng agham ng objectivity at definitiveness." – Antonio Damasio
Nakapipinsalang epekto sa kalusugan ng ilang akademikong ideolohiya, abstraction, at maladaptive na stereotypes – mula sa pananaliksik sa Free Will
Ipinakita ng pananaliksik nina Kathleen Vohs at Jonathan Schooler na “Mukhang kapag huminto ang mga tao sa paniniwalang sila ay mga libreng ahente; hindi na nila nakikita ang kanilang sarili bilang karapat-dapat sisihin sa kanilang mga aksyon. Dahil dito, sila ay kumikilos nang hindi gaanong responsable at sumusuko sa kanilang mga baser instincts. Binigyang-diin ni Vohs na ang resultang ito ay hindi limitado sa mga likhang kondisyon ng isang eksperimento sa lab. "Nakikita mo ang parehong mga epekto sa mga tao na natural na naniniwala nang higit pa o mas kaunti sa malayang pagpapasya," sabi niya.
"Ang mga karagdagang pag-aaral ni Baumeister at mga kasamahan ay nag-ugnay sa isang pinaliit na paniniwala sa malayang kalooban sa stress, kalungkutan, at isang mas mababang pangako sa mga relasyon. Nalaman nila na kapag ang mga paksa ay naudyok na maniwala na "lahat ng mga aksyon ng tao ay sumusunod mula sa mga naunang pangyayari at sa huli ay mauunawaan sa mga tuntunin ng paggalaw ng mga molekula," ang mga paksang iyon ay nawala na may mas mababang kahulugan ng kahalagahan ng buhay. Sa unang bahagi ng taong ito, inilathala ng ibang mga mananaliksik ang isang pag-aaral na nagpapakita na ang mahinang paniniwala sa malayang kalooban ay nauugnay sa mahinang pagganap sa akademiko…….
Ang listahan ay nagpapatuloy: Ang paniniwala na ang malayang pagpapasya ay isang ilusyon ay ipinakita upang ang mga tao ay hindi gaanong malikhain, mas malamang na sumunod, hindi gaanong handang matuto mula sa kanilang mga pagkakamali, at hindi gaanong nagpapasalamat sa isa't isa. Sa lahat ng bagay, tila, kapag tinatanggap natin ang determinismo, pinapasaya natin ang ating madilim na panig. (There’s No Such Thing as Free Will - But we’re better off believe in it anyway. Kuwento ni Stephen Cave Atlantic, JUNE 2016 ISSUE)
Gayundin, mula sa higit pang mga pangkalahatang pag-aaral, lumilitaw na mayroong isang ugnayan sa pagitan ng "walang kabuluhan" at mga paghihirap sa paghawak ng stress: "Nakikita ng mga tao na makabuluhan ang kanilang buhay kapag nakakita sila ng pagkakaugnay-ugnay sa kapaligiran. Dahil ang kahulugan ng buhay ay nakatali sa pagbibigay kahulugan sa mga pangyayari sa buhay, ang mga taong kulang sa kahulugan ay mas nanganganib sa mga nakababahalang pangyayari sa buhay kaysa sa mga taong may matinding kahulugan sa buhay.
Si Janus, ang Dalawang Nakaharap na Romanong Diyos – Ang Ingroup na Mukha at ang Outgroup na Mukha
Tila isang kabalintunaan na habang ang mga prosesong kasangkot sa mga gawain ng ingroup-outgroup syndrome ay malinaw na nagsasangkot ng ilang emosyonal na paghatol, lalo na sa nangingibabaw na katangian ng paboritismo na tahasang walang kaugnayan sa anumang layunin na paghatol, ang konklusyon ng Tajfel, at ang implicit na diin ng Social Identity Theory ay ang nagbibigay-malay na aspeto ng pagbuo ng grupo: "Kaya ang mga grupong ito ay purong cognitive at."9.
Bargh: Kung ang isang random na pula o asul na bola ay sapat na upang ma-trigger ang mga damdaming "kami laban sa kanila".
Binibigyang-diin ni John Bargh kung gaano kadaling magsimula ang mga emosyong ingroup-outgroup na nauugnay sa grupo. "Ipinakita ni Henri Tajfel at ng kanyang mga kasamahan kung gaano kaliit [madaling ma-trigger] ang mga pahiwatig na ito na "kami laban sa kanila". Pinakuha nila ang kanilang mga kalahok ng mga may kulay na bola mula sa at urn upang ang ilan ay gumuhit ng mga pulang bola at ang ilan ay gumuhit ng asul. (Ang pagpili bilang ganap na random) Ngunit nang maglaon, nang mabigyan ng pagkakataong hatiin ang ilang pera, ang mga kalahok ay nagbigay ng higit pa sa mga gumuhit ng parehong kulay na bola gaya ng mayroon sila, at mas kaunti sa iba sa silid. …..
Kung ang isang random na pula o asul na bola ay sapat na upang ma-trigger ang mga damdaming "kami laban sa kanila", kung gayon hindi nakakagulat na ang mga stereotype at pagkiling ng grupo ay inspirasyon ng mas malinaw at makabuluhang pagkakaiba ng grupo, tulad ng iba't ibang mga wika o accent, iba't ibang kulay ng balat, at iba't ibang relihiyon at kultural na kasanayan.
Rollo May, isang Amerikanong existential psychologist at may-akda, ay nagsabi na "Nagkaroon ng isang radikal na pagbabago sa nakalipas na tatlong dekada... Ni ang termino, "simbulo" o "mito," ay hindi lumalabas sa index ng karaniwang mga textbook sa sikolohiya." Sinabi pa niya na ang pangangasiwa na ito ay dahil sa "proclivity" - ang materyalistang pag-aayos - na may data "na sa huli ay maaaring inilarawan sa mga termino ng physiological o stimulus-response." Iyan ay katibayan na ang argumento ni McGilChrist na ang materyalistang pagsasaayos na may quantification ay "naghihigpit at naglilimita" sa data at impormasyon ay tama.
Anong nangyari? Sa madaling sabi, nang ang materyalismo - kasama ang pagsasaayos nito sa mga eksperimento sa laboratoryo (Kay Deaux) at ang Materialist Quantification Bias (Iain McGilChrist) - ay naging dominanteng ideolohiya, ang simbolismo ay naalis sa gilid at na-marginalize - dahil hindi ito akma sa materyalistang balangkas. Upang higit pang palubhain ang mga bagay, kapwa binigyang-diin nina Muzafer Sherif at Viktor Frankl ang katotohanan na ang iba't ibang disiplina ng agham at iba't ibang paaralan ng pag-iisip ay higit na magkahiwalay at hindi nakakonekta - kaya ang Jungian at Symbolic Interactionalism na mga paaralan ng pag-iisip ay nanatili sa labas ng pangunahing sikolohiya.
Katulad ng pananaw ni Rollo May, sinabi ni Elzbieta Halas: "Kung tutuusin, ang mga proseso ng pagsasagisag ay isang mahalagang bahagi ng mga social phenomena at natural sa buhay panlipunan ng mga tao. Sa kasamaang palad, ang mga ito ay hindi karaniwang kinikilala bilang pangunahing kahalagahan para sa pagsusuri ng buhay panlipunan. Napakadalas na ang simbolismo ay iniisip bilang isang epiphenomenon, isang phenomenon na hinango sa kung ano ang itinuturing na mas mahalagang mga kadahilanan, tulad ng negosyo, mga mapagkukunan, kapangyarihan, organisasyon, atbp. na di-umano'y 'layunin' na mga katotohanan."
Ito ay isang mahalagang punto - kaya dapat kong idagdag na ang Komisyon ng Galileo ay dumating sa katulad na mga konklusyon: “1. Ang pinagbabatayan na mga pagpapalagay - o modelo ng mundo - na nangingibabaw sa karamihan [ng modernong siyentipikong komunidad] ay makitid na naturalistic sa metapisika, materyalistiko sa ontolohiya, at reductionist-empirical sa metodolohiya. 2. Nagreresulta ito sa paniniwala na ang kamalayan ay walang iba kundi ang kahihinatnan ng isang kumplikadong pag-aayos ng bagay o isang phenomenon na umuusbong mula sa aktibidad ng utak. 3. Ang paniniwalang ito ay hindi napatunayan o nabibigyang katwiran.”
Higit pa rito, ang iskolar at psychiatrist na si McGilChrist ay nagsabi: “Ang saklaw ng pagtatanong at pag-unawa sa Materialist Doctrine kasama ang mahigpit na pagsunod nito sa aktwal na arbitraryong prinsipyo ng quantification at labis na pagbibigay-diin sa mga katangian ng pisyolohikal ay mahigpit na pinaghihigpitan at limitado sa mga pagsusuri na maaaring gawin.” – na binibigyang-diin na ang materyalistang pagsasaayos na may quantification ay lumilikha ng isang seryosong problema sa pamamaraan – kapintasan.
Ang "labis na pagsunod sa materyalismo ay masyadong mahigpit at nililimitahan"
Jeremiah Lasquety-Reyes, may-akda at malawak na sinipi na dalubhasa sa etika ng Filipino - sa isang email na tugon sa akin, “Kumusta Charles, lubos akong sumasang-ayon sa iyo na ang labis na pagsunod sa materyalismo ay masyadong mahigpit at naglilimita, at lantarang nabigo upang makuha ang napakaraming mas mayamang aspeto ng karanasan at sikolohiya ng tao. Iniiwan nito ang larangan ng sikolohiya na mas mahirap. Ako mismo ay naghahanap ng isang balangkas na makakatulong sa akin na harapin ito. Sa isang bahagi, sa tingin ko ay kailangan ng alternatibong metapisika, isa na gumagalang sa katotohanan at kahulugan ng mga bagay tulad ng pag-ibig, relasyon, at malalim na katotohanan ng ibang tao bilang mga tao at hindi lamang bilang isang tambalan ng mga atom, kemikal, at neuron na nagpapaputok. Masaya na tayo ay nasa iisang pahina!”
Ang kalahati ng kamalayan ng tao ay hindi mahigpit na nasusukat: pag-asa, sining, pangarap, musika, tula, tunay na pag-ibig, pagkamangha, kalayaan, mithiin, katarungan, - hindi banggitin ang kamatayan. Sa madaling sabi ay tatanungin ko kung paano ang isang pamamaraan - inilarawan ni McGilChrist sa mga tuntunin ng isang "matibay na pagsunod sa quantification" - na angkop sa pisika o kimika - hindi ang kamalayan ng tao ay inilapat sa kamalayan ng tao. Parehong binibigyang-diin nina Kenneth Gergen at Maimone ang katotohanan na ang kaalamang panlipunan ay isang natatanging kategorya
Panghuli, binibigyang-diin ko ang katotohanan na, sinabi ni Rollo May, isang Amerikanong eksistensyal na psychologist at may-akda, na “Nagkaroon ng radikal na pagbabago sa nakalipas na tatlong dekada… Ni ang termino, "simbulo" o "mito," ay hindi lumabas sa index ng karaniwang mga aklat-aralin sa sikolohiya. Katulad nito, ang ispiritwalidad ay isinasantabi at isinasantabi sa pangunahing sikolohiya! Sa isang 700 plus page na komprehensibong 'Kasaysayan ng Sikolohiya' - na pinamagatang "Ang Kwento ng sikolohiya" - ni Morton Hull, walang isang solong pagtukoy sa kahulugan, espiritu, espirituwalidad, o kahit na relihiyon. Iyon ay sinabi na dapat kong idagdag na ang Morton Hull ay na-highlight ang mga archaic na sanggunian sa sinaunang pilosopiyang Griyego ngunit iniwan ang espirituwalidad tulad ng ipinaliwanag ni Jung, Frankl, at William James. Naisip ko na marahil ito ay posibleng mga pagtatangi lamang ng isang indibidwal, kaya tiningnan ko ang aking mga komprehensibong "reference na handbook" para sa Sarili at Pagkakakilanlan, gayundin sa, Social Psychology. Sa aking pagkadismaya, natuklasan ko walang kahit isang pagtukoy sa espiritu, espirituwalidad, o relihiyon. Nang tanungin ko kung anong pagsasanay ang mayroon si Dr Stacey Neal (JHU) tungkol sa 'mga tao' na may mga espirituwal na karanasan, sinabi niya na wala siyang edukasyon o pagsasanay.
Sinabi ni Catherine Hall, sa kanyang artikulo, 'Pagbasa at [w]pag-alog': Moralidad at pagkamalikhain sa musika sa Harry Potter fandom, "Wizard rock, madalas na inilarawan sa pang-istilong anyo bilang 'wrock', ay malikhaing nakikipag-ugnayan at nagpapalaki sa mundo ng nilalaman ng Harry Potter sa pamamagitan ng magkakaibang mga palabas sa musika at liriko. Ang mga pag-aaral ng tagahanga na nakasentro sa Harry Potter ay madalas na tinalakay ang paggamit ng kathang-isip na kabayanihan sa mga isyu sa totoong mundo, at ang mga musikero ng wizard na rock ay madalas na binabanggit bilang mga aktibistang fandom. Gayunpaman, kakaunti ang pagsusuri sa musika, liriko at pagtatanghal ng wizard rock dahil nauugnay ito sa mga moral na mensahe ng serye...... Katulad ng kanilang mga bayani sa mga libro, ang mga musikero na ito ay binibigyang-pansin ang kanilang musika at ang kanilang mga larawan sa sarili ng mga moral, makasaysayang trope at archetype ng serye. Ginagawa nilang nakikita ang moralidad na ito sa pamamagitan ng pag-donate ng mga nalikom ng mga compilation album o mga benta ng serye ng subscription sa musika sa mga nonprofit na organisasyon, at sa pamamagitan ng paghabi ng mga mensaheng ito sa kanilang musika. Ipinapangatuwiran ko na ang paggamit ng wizard rock community ng kathang-isip na kabayanihan sa pamamagitan ng musika, liriko, at pagganap ay naghihikayat sa mga kapwa tagahanga ng Harry Potter na yakapin ang mga katangian ng kabayanihan sa totoong mundo."
Para sa pananaw: Ang kontemporaryong-modernong kasikatan ng Star Wars at Harry Potter, at ang maraming iba pang mapanlikhang mga fandom, ay nagbibigay -= bilang sosyolohikal na ebidensya - napakalaking datos at ebidensya ng pagkakaroon ng walang malay na espirituwal na simbolismo. Rhiannon Grant sa The Sacred in Fantastic Fandom, naobserbahan ni Grant noong 2001, ang gobyerno ng Britanya ay nagpatakbo ng isang regular na census, ngunit nagsama sila ng isang bagong tanong tungkol sa relihiyon. Bilang tugon, halos 0.8 porsiyento ng kabuuang populasyon ang nagsabing sila ay isang “Jedi” o Jedi knight!” (p. 38) Ang mga resultang iyon ay naulit sa Australia at New Zealand.
Ang pananaliksik sa musika bilang panlipunang sarili at espirituwal na sarili ay kapansin-pansin at nakatutulong sa pagbibigay-diin sa espirituwal at relihiyosong mga paniniwala. Sinabi ni Tianyan Wang na "Mula kay Darwin (1871), parami nang parami ang mga siyentipiko na naniniwala na ang musika ng tao ay dapat na isang biological adaptation." Sinabi ni Jay Schulkin, Greta B. Raglan na "Ang musika ay isang pangunahing bahagi ng ating ebolusyon - at functional na sarili" at pinapadali nito ang ating "social contact!" and counterpoint to the materialsit maxim that "All spirituality is unreal" = W R Miller, C E Thoresen "Ang isang pilosopikal na batayan para sa pananaw na ito ay materyalismo, ang paniniwalang walang dapat pag-aralan dahil ang espiritwalidad ay hindi nakikita at lampas sa mga pandama."
Rollo May, isang Amerikanong existential psychologist at may-akda, ay nagsabi na "Nagkaroon ng isang radikal na pagbabago sa nakalipas na tatlong dekada... Ni ang termino, "simbolo" o "mito," ay hindi lumalabas sa index ng karaniwang mga textbook sa sikolohiya." Sinabi pa niya na ang kapabayaan at pangangasiwa na ito ay dahil sa "proclivity" - ang materyalistang pag-aayos - na may data "na sa huli ay mailalarawan sa mga terminong physiological o stimulus-response."
Ganun din. Sinabi ni Elzbieta Halas: "Kung tutuusin, ang mga proseso ng pagsasagisag ay isang mahalagang bahagi ng mga social phenomena at natural sa buhay panlipunan ng mga tao. Sa kasamaang palad, ang mga ito ay hindi karaniwang kinikilala bilang pangunahing kahalagahan para sa pagsusuri ng buhay panlipunan. Napakadalas na ang simbolismo ay iniisip bilang isang epiphenomenon, isang kababalaghan na nagmula sa kung ano ang itinuturing na mas mahalagang mga kadahilanan, tulad ng negosyo, mapagkukunan, kapangyarihan, organisasyon, atbp. na di-umano'y 'layunin' na mga katotohanan. (Symbolism and Social Phenomena Toward the Integration of Past and Current Theoretical Approaches, Elzbieta Hałas) Ito ay isang mahalagang punto - kaya dapat kong idagdag na ang Komisyon ng Galileo ay nagkaroon ng katulad na mga konklusyon: “1. Ang pinagbabatayan na mga pagpapalagay - o modelo ng mundo - na nangingibabaw sa karamihan [ng modernong siyentipikong komunidad] ay makitid na naturalistic sa metapisika, materyalistiko sa ontolohiya, at reductionist-empirical sa metodolohiya. 2. Nagreresulta ito sa paniniwala na ang kamalayan ay walang iba kundi ang kahihinatnan ng isang kumplikadong pag-aayos ng bagay o isang phenomenon na umuusbong mula sa aktibidad ng utak. 3. Ang paniniwalang ito ay hindi napatunayan o nabibigyang katwiran.”
Ang iskolar at psychiatrist na si McGilChrist ay nagsabi: “Ang saklaw ng pagtatanong at pag-unawa sa Materialist Doctrine kasama ang mahigpit na pagsunod nito sa aktwal na arbitraryong prinsipyo ng quantification at labis na pagbibigay-diin sa mga katangian ng pisyolohikal ay mahigpit at limitado sa mga pagsusuri na maaaring gawin.” – na binibigyang-diin na ang materyalistang pag-aayos na may quantification ay lumilikha ng isang seryosong problema sa pamamaraan – kapintasan.
Ang "labis na pagsunod sa materyalismo ay masyadong mahigpit at nililimitahan"
Jeremiah Lasquety-Reyes, may-akda at malawak na sinipi na dalubhasa sa etika ng Filipino - sa isang email na tugon sa akin, "Kumusta Charles, lubos akong sumasang-ayon sa iyo na ang labis na pagsunod sa materyalismo ay masyadong mahigpit at naglilimita, at lantarang nabigo upang makuha ang napakaraming mas mayaman. mga aspeto ng karanasan at sikolohiya ng tao. Iniiwan nito ang larangan ng sikolohiya na mas mahirap. Ako mismo ay naghahanap ng isang balangkas na makakatulong sa akin na harapin ito. Sa isang bahagi, sa tingin ko ay kailangan ng alternatibong metapisika, isa na gumagalang sa katotohanan at kahulugan ng mga bagay tulad ng pag-ibig, relasyon, at malalim na katotohanan ng ibang tao bilang mga tao at hindi lamang bilang isang tambalan ng mga atom, kemikal, at neuron na nagpapaputok. Masaya na tayo ay nasa iisang pahina!”
Ang kalahati ng kamalayan ng tao ay hindi mahigpit na nasusukat: pag-asa, sining, pangarap, musika, tula, tunay na pag-ibig, pagkamangha, kalayaan, mithiin, katarungan, - hindi banggitin ang kamatayan. Sa madaling sabi ay tatanungin ko kung paano ang isang pamamaraan - inilarawan ni McGilChrist sa mga tuntunin ng isang "matibay na pagsunod sa quantification" - na angkop sa pisika o kimika - hindi ang kamalayan ng tao ay inilapat sa kamalayan ng tao. Parehong binibigyang-diin nina Kenneth Gergen at Maimone ang katotohanan na ang kaalamang panlipunan ay isang natatanging kategorya.
Ang relihiyon bilang "isang sistema ng mga simbolo" ay isang pangunahing katangian ng limang bahagi na kahulugan ng relihiyon ni Geertz kaya ang simbolismo ay magiging isang magandang panimulang punto - lalo na sa iminungkahi ni Chernus na ang kahulugan ni Geertz ay tinatanggap ng pangkalahatan sa mga agham panlipunan.
Elzbieta Halas Model of Social Symbolism: Sinasabi ni Halas na "umiiral lamang ang mga grupo batay sa karaniwang simbolisasyon ng kanilang mga miyembro." "Ang mga proseso ng pagsasagisag...lumikha ng isang panlipunang kaayusan, nagpapahayag ng kahulugan at nagkokontrol ng mga aksyon. Ang mga simbolo ay hindi nagsasarili. Ang mga ito ay bumubuo ng mga kasangkapan sa pagkilos, na nagpapahiwatig at nagsasadula ng mga relasyon sa lipunan"
Sinabi ni D. Balaganapath: "Ang batayan ng bawat kultura at bawat pagkakakilanlan ay tinutukoy ng sarili nitong itinatag na karaniwang simbolikong pagpapahayag."
Ang Modelo ni Erica Hill bilang "dynamic na panlipunang pag-uugali na naka-embed sa loob ng konteksto ng pang-araw-araw na buhay ng arctic hunter gatherer at mga paniniwala sa mga espiritu ng hayop bilang "ugnayan ng tao sa natural na mundo"; "Ang kanilang mga pag-iisip at pagkilos ay nagtatag at nagpapanatili ng mga relasyon sa mga biktimang hayop at maaaring mas produktibong naisip bilang mga dinamikong panlipunang pag-uugali na naka-embed sa konteksto ng pang-araw-araw na buhay kaysa bilang isang privileged na ritwal." – at ang mga paniniwala ay nakatuon ng atensyon ng komunidad sa aktibidad ng pangangaso-pagtitipon ng mga hayop.
Ang modelo ni Emile Durkheim: "Ang mga puwersa kung saan yumuyuko ang mananampalataya ay hindi simpleng pisikal na enerhiya, tulad ng ipinakita sa kahulugan at imahinasyon; sila ay mga puwersang panlipunan,"
Ramon Reyes Model: “Sa kabuuan, ang isang panlipunan at moral na kaayusan ay sumasaklaw sa mga buhay, mga patay, mga diyos at mga espiritu, at ang kabuuang kapaligiran.”
Sining: Pagkamalikhain, Imahinasyon, [banal na] kagandahan Ang henyo ay walang bansa. Ito ay namumulaklak sa lahat ng dako. Ang henyo ay parang liwanag, hangin. Ito ay pamana ng lahat. José Rizal Hymen, oh Hyménée! Juan Luna y Novicio.jpg Wikimedia MANILA, Philippines-Sa oras ng ika-125 taon ng kalayaan ng Pilipinas, inihayag kagabi ng Ayala Museum sa pakikipagtulungan ng León Gallery ang matagal nang nawala na obra maestra ni Juan Luna sa unang pagkakataon sa bansa. Sining at Musika sa paglikha ng sarili sa lipunan Standard Spirituality Primer: Spirituality bilang Social-Relational Self at Spiritual Self Sa buong kasaysayan ng sangkatauhan, ANG ESPIRITUALTIY AY NAGING PIVOTAL SA LIPUNAN NG TAO AT KAMALAYAN NG TAO. Walang tunay na dahilan upang umasa ng anumang bagay na naiiba sa modernong panahon-kahit na tila pangunahing walang malay. Sa kabila ng modernong pangakademikong materyalistang ideolohiya na kakila-kilabot na panunupil sa espiritwalidad lalo na sa transendental na espirituwalidad, ang mga pag-aaral ay patuloy na nagpapakita na sa isang lugar sa pagitan ng 1/3 hanggang kalahati ng mga tao ay may espirituwal o espiritwal-psychic na mga karanasan ng isang uri ng isa pa-bagama't lubos na binabalewala ng pangunahing sikolohiya.. Higit pa rito, tulad
......Ang sayaw, higit sa lahat, ay tila ang pinakalumang elaborated na sining..... Ang sining ay, sa katunayan, ang nangunguna sa pag-unlad ng tao, panlipunan at indibidwal. Anong uri ng bagay ang sining, na dapat itong gumanap ng gayong nangungunang papel sa pag-unlad ng tao? Ito ay hindi isang intelektwal na pagtugis, ngunit kinakailangan sa intelektwal na buhay; hindi ito relihiyon, ngunit lumaki kasama ng relihiyon, pinaglilingkuran ito, at sa malaking sukat ay tinutukoy ito." Ang pananaw na iyon - na may historikal-sociological spin - ay ipinarating ng pilosopo, si Susanne K. Langer, sa kanyang artikulo, The Cultural Kahalagahan ng Mga Sining. Itinatampok ni Langer ang aspeto ng sining bilang isang banayad at walang malay na impluwensya at puwersa sa lipunan at kultura. Si Carl Jung ay gumawa ng isang kapansin-pansing katulad na obserbasyon kapag siya ay nagmamasid, na - habang ang isang artista ay isang indibidwal- ang indibidwal ay mayroon ding natatanging katangian ng pagiging isang artistikong archetype, kumbaga, at "bilang isang artista siya ay "tao" sa isang mas mataas na kahulugan - siya ay "collective man," isang sasakyan at tagahubog ng walang malay na buhay saykiko ng sangkatauhan. (Carl Jung, CW 15, Para 157)
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2. Ang anthropomorphism, ang pagpapalagay ng mga katangian o pag-uugali ng tao sa isang diyos, hayop, o bagay, ay isa pang paboritong teorya. Ang Xenophanes (pinaniniwalaang isinilang humigit-kumulang 570-560 BC.) ay nagtataguyod na ang isang "katotohanan ng katotohanan" ay umiiral. Ipinagtanggol ni Xenophanes (at kalaunan sina Hume at St Augustine) na ang "tao" na frame ng sanggunian ay humuhubog sa isang malaking antas kung paano tiningnan ng mga tao ang Diyos. Ipinakita ng modernong sikolohiya na ang mga tao ay may built in tendency - sa Theory of Mind - upang mailarawan ang mga intensyon - at "mga nilalang" kung baga.
3. Ang social functionalism ay isang napakapopular na teorya. Karamihan sa mga antropologo ay nagsasaad ng teorya sa isang anyo o iba pa. Ang teorya ay karaniwang nagsasaad na ang dahilan kung bakit umiiral ang relihiyon, ay dahil ito ay lumilikha ng panlipunang pagkakaisa at panlipunang pagkakaisa.
Ang argumento ng Rappaport na "Ang mga kahulugan ng mas mataas na pagkakasunud-sunod... ang mga kahulugan ng metapora, simbolo, at halaga, ay hindi direktang nakabatay sa mga obserbasyon sa kalikasan at sa gayon ay medyo malaya mula sa mga hadlang upang sumunod dito." (p. 84 Ecology) Ang Rappaport ay hindi lamang ang siyentipiko na gumawa ng pagkakaiba sa pagitan ng mga kahulugan na konektado sa pisikal na katotohanan at mga kahulugan ng mas mataas na pagkakasunud-sunod ng pagiging kumplikado. Si Roy Baumeister, isang kilalang social psychologist, ay gumagawa ng pagkakaiba
Ang argumento ng Rappaport na "Ang mga kahulugan ng mas mataas na pagkakasunud-sunod... ang mga kahulugan ng metapora, simbolo, at halaga, ay hindi direktang nakabatay sa mga obserbasyon sa kalikasan at sa gayon ay medyo malaya mula sa mga hadlang upang sumunod dito." (p. 84 Ecology) Ang Rappaport ay hindi lamang ang siyentipiko na gumawa ng pagkakaiba sa pagitan ng mga kahulugan na konektado sa pisikal na katotohanan at mga kahulugan ng mas mataas na pagkakasunud-sunod ng pagiging kumplikado.
Si Roy Baumeister, isang kilalang social psychologist, ay gumagawa ng pagkakaiba sa pagitan ng mga kahulugan na nagmula sa pisikal na kapaligiran at iba pang mga kahulugan, pati na rin. Bilang isang mahalagang punto ng pagkakasunud-sunod, binigyang-diin ni Baumeister na - sa katunayan - mayroong "Walang Kahulugan sa Buhay" - na "Ang kahulugan ng Buhay sa katotohanan ay isang synthesis ng magkakaibang "kahulugan" ng buhay - na nagmula sa pamilya, mga kaibigan, edukasyon, paniniwala sa relihiyon, etnisidad, gayundin ang pagpapalaki at kultura. Siyempre - ang ganitong kumplikadong synthesis at holistic na nilalang ay lampas sa makatwirang pagsusuri at nangangailangan ng "mas malalim
Gaya ng sinabi ni William James, “Ang katotohanan ay na sa metapisiko at relihiyong globo, ang mga articulate na dahilan ay matibay lamang para sa atin kapag ang ating hindi maipaliwanag na damdamin ng realidad ay napahanga na pabor sa parehong konklusyon…..Ang hindi makatwiran at agarang katiyakan ay ang malalim na bagay sa amin, ang reasoned argument ay ngunit isang ibabaw na eksibisyon. Instinct leads, intelligence does but follow.” (p. 48 varieties)
Ang Banal na Espiritu sa mga Ebanghelyo
Ang mga sinoptikong Ebanghelyo, sa pangkalahatan ay may mas kaunting sinasabi tungkol sa Banal na Espiritu kaysa sa ebanghelyo ni Juan. Ang Ebanghelyo ni Marcos ay may pinakamaliit na sasabihin at binanggit ang Banal na espiritu ng anim na beses lamang. Tulad ng lahat ng Ebanghelyo, itinampok ni Marcos ang bautismo ng espiritu bilang tanda ni Jesus. Sa katunayan, iyon ang pinakatampok ng pagsulat ni Marcos tungkol sa Banal na espiritu - na ang gawain ni Kristo ay mas mataas at mas tumpak dahil siya ay nagbautismo sa Banal na Espiritu, hindi lamang sa tubig. Sinasalamin ni Lucas ang sinabi ni Marcos sa Kabanata 24 bersikulo 49: Ang "pangako ng Ama" ay ang bautismo ng Banal na Espiritu." Sinasabi ng 1 Juan 2:27 na "ang pagpapahid na tinanggap ninyo sa kanya ay nananatili sa inyo" (1 Juan 2:27). Ang metapora para sa "bautismo sa Banal na Espiritu" ay naging sa "Kristiyanismo" isang mahalagang aspeto ng "Kristo." Ang metapora ay kinuha ang ideya ng paglilinis ng katawan ng tao sa pamamagitan ng bautismo sa tubig at pinalawak ito sa paglilinis ng espiritu ng tao sa pamamagitan ng bautismo sa Banal na Espiritu.
Ang isang malaking halaga ng interes sa mga espirituwal na karanasan kamakailan ay lumilitaw na mula sa muling paglitaw ng interes mula sa (hindi opisyal) pastoral na paaralan ng pag-iisip sa sikolohiya. Halimbawa, napansin ng mga may-akda (Easterling et al) na “Sa kabaligtaran, ipinakita ng karanasan sa mga pastoral na tagapag-alaga na ang mga indibidwal ay tila mas makakayanan kung maaari nilang "i-aktuwal" ang kanilang mga espirituwal na karanasan sa mga oras ng krisis. (Espiritwal na Karanasan, Pagdalo sa Simbahan, at Pangungulila,” ni Larry W. Easterling, Th. D, Louis A. Gamino, Ph.D., Kenneth W. Sewell, Ph.D., Linda S. Stirman, B.S.N)
Pagkatapos ay mayroong artikulo sa "Mga Pangarap ng Kalungkutan ng mga Bata at Teorya ng Espirituwal na Katalinuhan" ni Kate Adams Bishop Grosseteste University College Lincoln Brendan Hyde Australian Catholic University.
Ang ispiritwalidad ay isang likas na predisposisyon ng tao. at may kinalaman sa pakiramdam ng koneksyon ng isang tao sa sarili, sa iba, at sa mundo (o kosmos). Para sa ilang mga tao, ang pagiging konektado sa isang Transcendent na dimensyon ay isang bahagi ng espiritwalidad ….na ang espiritwalidad ay nagsasangkot ng malalim na kamalayan sa kaugnayan ng isang tao sa sarili, at sa lahat ng bagay maliban sa sarili ng isang tao…. ang espirituwalidad bilang isang uri ng katalinuhan….. Ang isang tampok na katangian ng katalinuhan ay may kinalaman sa kakayahang lutasin ang mga problema..
Abstract: Balangkas
Bahagi I. Pananaw sa Kamatayan at pagdadalamhati
A. "Ang kamatayan, lalo na kapag tinatakpan ito ng kawalang-saysay at kawalang-kabuluhan, ay tila ang sukdulang hamon sa "kahulugan ng buhay" gaya ng binibigyang-diin ng mga may-akda na sina Janoff-Bulman at McPherson (1997).
B. Bagong Integrative Approach: Synthesis-Consensus of Frankl, Jung, and W. James: Spiritual Experiences Generating Meaning & a Sense of Reality
C. Espirituwal na Katalinuhan - Isang pananaw na nauugnay sa Bagong Integrative Approach: Kate Adams, Lincoln Brendan Hyde
Bahagi II. Mga Pangarap at Pangitain ng Namatay - Pangkalahatang-ideya
Ang mga panaginip ng yumao nang walang pag-aalinlangan ay nagaganap sa loob ng libu-libong taon kaya walang pag-aalinlangan na mayroong "normalcy" sa mga panaginip ng namatay. Ang pinakamaagang naitalang panaginip ng namatay ay mula sa kasaysayan ng Egypt bago ang 750 BCE.
Bahagi III. Mga Pangarap at Pangitain ng Namatay bilang Mga Mekanismong Adaptive
1 Julie S. Parker, Mga Pambihirang Karanasan Ng Naulila At Naaangkop na Bunga ng Kalungkutan
2 Larry W. Easterling et al Espirituwal na Karanasan, Pagdalo sa Simbahan, at Pangungulila,
3 Mga Pangarap ng Kapighatian ng mga Bata at ang Teorya ng Espirituwal na Katalinuhan: Kate Adams Bishop Grosseteste University College Lincoln Brendan Hyde Australian Catholic University
4 na Pangarap Bilang Paraan ng Komunikasyon sa Pagitan ng Buhay at Patay Ethnographic Case Study Mula sa Slovakia - Gabriella Kilianova
Bahagi IV. Ang Espirituwal na Karanasan ni Jean MacPhail sa Pagkabata:
Tula, Foresight, at Pagbabagong Kahulugan
Duemila anni fa, Aristotele osservò la spinta verso la comprensione e la conoscenza quando affermò: "Tutti gli uomini desiderano la conoscenza!" - il desiderio di significato è guidato da un profondo senso di soggezione e meraviglia per il "Tutto", il mondo e l'universo. L'argomento inespresso di Socrate è che la meraviglia, la curiosità e l'immaginazione sono intimamente connesse alla saggezza. Einstein osservò che l'immaginazione era assolutamente fondamentale per tutte le sue scoperte.
Nel mezzo di una via con Sparta, i Messeni erano, ovviamente, terrorizzati che un caprone potesse avvicinarsi a Neda. C'è un albero di fico selvatico chiamato olynthe, che i Messeni chiamano "capro". Il profeta messenico, Theokles, scoprì con orrore un albero di fico selvatico che era cresciuto sul fiume Neda e le cui foglie toccavano l'acqua, e ne capì il significato. Theokles informò Aristomenes che lo prese a cuore. Sebbene credesse che la fine fosse vicina, Aristomenes e Theokles lo tennero segreto ai Messeni.
Ora, secondo il folklore, c'era un pastore laconico che si era innamorato di una donna messenica a Eira. Ogni volta che suo marito era di guardia, si intrufolava in casa per fare l'amore con lei. Nella notte di una terribile tempesta con pioggia battente, e mentre Aristomene era steso a terra per una ferita, le guardie decisero di cercare riparo dalla tempesta. Il mandriano, che si rese conto che Eira era per il momento indifesa, scappò e andò dal generale laconico che lanciò immediatamente un attacco e ottenne l'ingresso nella città. I combattimenti furono feroci. I Laconi adottarono la strategia di scaglionare i compiti degli uomini in modo che mentre un gruppo dormiva, l'altro combatteva e viceversa. Quando i Messeni furono esausti, Aristomene decise di far uscire le donne e i bambini, e i Laconi lo permisero. Fu così che i Messeni incontrarono la fine dopo undici anni di guerra costante.
La conclusione è che i Messeni furono sconfitti dagli Spartani. Alla fine, l'oracolo e la profezia divennero parte integrante della coscienza sociale. La psicologia narrativa ha dimostrato che le narrazioni sono parte integrante delle opinioni delle persone e delle visioni del mondo. Quindi, nel mondo antico la profezia svolgeva un ruolo importante nel definire una narrazione, una storia che plasmava anche il futuro e il pensiero attuale.
Il primo sogno registrato del defunto risale al 2100 a.C. in Egitto. "Intorno al 2100 a.C., un egiziano di nome Heni scrisse una lettera al padre defunto, chiedendogli aiuto per i suoi incubi. La morte, una forza potente e primordiale "nella vita"! "La morte, soprattutto quando assume la maschera dell'insensatezza e dell'insensatezza, sembrerebbe essere la sfida definitiva al "significato della vita" - Janoff-Bulman e McPherson (1997)
Studi sulla spiritualità nel lutto
Kate Adams e Brendan Hyde affermano "I sogni dei defunti e quelli che sono correlati alla morte in altri modi, non sono quindi rari durante l'infanzia... in particolare dato che tali sogni possono riflettere da vicino le fasi del processo di elaborazione del lutto. (Children's Grief Dreams and the Theory of Spiritual Intelligence, Kate Adams (Bishop Grosseteste University College), Brendan Hyde (Australian Catholic University)) Easterling (et al): 2. 2. "Al contrario, l'esperienza ha dimostrato ai caregiver pastorali che gli individui sembrano reagire meglio se riescono a "realizzare" le loro esperienze spirituali in tempi di crisi. (Esperienza spirituale, frequenza in chiesa e lutto", di Larry W. Easterling, Th. D, Louis A. Gamino, Ph.D., Kenneth W. Sewell, Ph.D., Linda S. Stirman, B.S.N) 2.
Julie Parker: "I risultati di questo studio supportano il modello emergente del dolore che postula che mantenere legami continui con il defunto può essere adattivo. Supportano anche l'affermazione che i sistemi di credenze spirituali e/o religiose sono associati a risultati adattivi del dolore".
Gabriella Kilianova evidenzia le opinioni di un prete cattolico in Slovacchia. Il prete "presupponeva che tali sogni aiutassero le persone ad affrontare la perdita dei propri cari". Sembra che faccia parte del folklore pastorale, per così dire. Ma anche per le riflessioni e i commenti del sacerdote sull'aldilà e sui collegamenti con le anime dei defunti. (I sogni come metodo di comunicazione tra i vivi e i morti, studio etnografico di caso dalla Slovacchia) altri studi,
La religione come "sistema di simboli" è una caratteristica primaria della definizione di religione in cinque parti di Geertz, quindi il simbolismo sarebbe un buon punto di partenza, in particolare perché Chernus ha suggerito che la definizione di Geertz è universalmente accettata nelle scienze sociali.
Modello di simbolismo sociale di Elzbieta Halas: Halas afferma che "i gruppi esistono solo sulla base della simbolizzazione comune dei loro membri". "I processi di simbolizzazione... creano un ordine sociale, esprimono significato e controllano le azioni. I simboli non sono autonomi. Costituiscono strumenti di azione, indicando e drammatizzando le relazioni sociali"
D. Balaganapath osserva: "La base di ogni cultura e di ogni identità è determinata dalla sua stessa espressione simbolica comune consolidata". Il modello di Erica Hill come "comportamenti sociali dinamici inseriti nel contesto della vita quotidiana dei cacciatori-raccoglitori artici e credenze negli spiriti animali come "relazioni umane con il mondo naturale"; "I loro pensieri e azioni stabilivano e mantenevano relazioni con gli animali da preda e possono essere concettualizzati in modo più produttivo come comportamenti sociali dinamici inseriti nel contesto della vita quotidiana piuttosto che come atti rituali privilegiati". - e le credenze focalizzavano l'attenzione della comunità sull'attività di caccia-raccolta di animali.
Modello di Emile Durkheim: "Le forze davanti alle quali il credente si inchina non sono semplici energie fisiche, come quelle presentate ai sensi e all'immaginazione; sono forze sociali",
Modello di Ramon Reyes: "In sintesi, un ordine sociale e morale comprende i vivi, i morti, le divinità e gli spiriti e l'ambiente totale".
Lo studio del 2010 supporta la nostra ipotesi in cui la spiritualità è positivamente correlata al predominio sociale. Un'altra ragione di questa relazione è affermata da Jackson e Hunsberger nel 1999 (come citato in Smith et al., 2007) che le organizzazioni formali come la religione tendono a creare relazioni in-group vs. out-group e possono sviluppare una forte tendenza a differenziare la propria fede da quella degli altri che potrebbe generalizzare ad altre divisioni sociali; come la razza (Altemeyer, 2003)." Come osservano Saslow et al, "D'altra parte, le analisi storiche spesso postulano che le differenze religiose possono dare origine a distinzioni "noi" contro "loro", che sono alla base del conflitto (Harris, 2005; Hitchens, 2008). Allo stesso modo, gli studiosi hanno suggerito che la religione dovrebbe incoraggiare la solidarietà pro-gruppo e l'altruismo all'interno del gruppo (Durkheim, 1915; Wilson, 2003), ad esempio, incoraggiando un'identità condivisa con gli altri (Graham & Haidt, 2010). Secondo la teoria dell'identità sociale (Tajfel & Turner, 1986) se le persone si categorizzano in gruppi, si identificheranno con il loro gruppo interno, confronteranno favorevolmente il proprio gruppo con altri gruppi e si sentiranno diverse da coloro che sono al di fuori del loro gruppo.
Prefazione: "La conoscenza appropriata mappa o rispecchia le realtà del mondo reale". Kenneth Gergen = Una "mappa distorta" - o un insegnamento sbagliato - può essere dirompente - conseguenze malsane trovate nell'incomprensione accademica del libero arbitrio!
Prospettiva: "Sono scettico sulla presunzione di oggettività e definitività della scienza". - Antonio Damasio
Effetti dannosi sulla salute di alcune ideologie accademiche, astrazioni e stereotipi disadattivi - dalla ricerca sul libero arbitrio
La ricerca di Kathleen Vohs e Jonathan Schooler ha dimostrato che "Sembra che quando le persone smettono di credere di essere agenti liberi; smettono di vedersi come degne di biasimo per le loro azioni. Di conseguenza, agiscono in modo meno responsabile e cedono ai loro istinti più bassi. Vohs ha sottolineato che questo risultato non è limitato alle condizioni artificiose di un esperimento di laboratorio. "Si vedono gli stessi effetti con persone che credono naturalmente più o meno nel libero arbitrio", ha detto.
"Ulteriori studi di Baumeister e colleghi hanno collegato una ridotta fede nel libero arbitrio allo stress, all'infelicità e a un minore impegno nelle relazioni. Hanno scoperto che quando i soggetti venivano indotti a credere che "tutte le azioni umane derivano da eventi precedenti e in ultima analisi possono essere comprese in termini di movimento di molecole", quei soggetti ne uscivano con un minore senso del significato della vita. All'inizio di quest'anno, altri ricercatori hanno pubblicato uno studio che mostrava che una fede più debole nel libero arbitrio è correlata a scarsi risultati accademici...
L'elenco continua: è stato dimostrato che credere che il libero arbitrio sia un'illusione rende le persone meno creative, più propense a conformarsi, meno disposte a imparare dai propri errori e meno grate l'una verso l'altra. Sotto ogni aspetto, sembra che quando abbracciamo il determinismo, assecondiamo il nostro lato oscuro". (Non esiste il libero arbitrio, ma è meglio crederci comunque. Articolo di Stephen Cave Atlantic, NUMERO DI GIUGNO 2016)
Inoltre, da studi più generali, sembra esserci una correlazione tra "insensatezza" e difficoltà a gestire lo stress: "Le persone percepiscono la propria vita come significativa quando trovano coerenza nell'ambiente. Dato che il significato della vita è legato al dare un senso agli eventi della vita, le persone che non hanno senso sarebbero più minacciate dagli eventi stressanti della vita rispetto a quelle con un forte senso del significato della vita.
Sembra un paradosso che mentre i processi coinvolti nel funzionamento della sindrome ingroup-outgroup implicassero chiaramente alcuni giudizi emotivi, specialmente nella caratteristica dominante del favoritismo palesemente estraneo a qualsiasi giudizio oggettivo, la conclusione di Tajfel e l'enfasi implicita della teoria dell'identità sociale fosse l'aspetto cognitivo della formazione del gruppo: "Quindi questi gruppi sono puramente cognitivi e possono essere definiti minimi". [i] (p49 soc id).
Bargh: Se una palla rossa o blu casuale è sufficiente a innescare questi sentimenti "noi contro loro"
John Bargh sottolinea quanto facilmente le emozioni ingroup-outgroup legate al gruppo possano entrare in gioco. "Henri Tajfel e i suoi colleghi hanno dimostrato quanto ridicolmente minimi [facilmente innescabili] potessero essere questi segnali "noi contro loro". Hanno chiesto ai partecipanti di pescare palline colorate da un'urna in modo che alcuni pescassero palline rosse e altri blu. (La selezione è del tutto casuale) Ma in seguito, quando è stata data loro la possibilità di dividere un po' di soldi, i partecipanti ne hanno dati di più a coloro che avevano pescato la stessa pallina colorata e di meno agli altri nella stanza. …..
Se una pallina rossa o blu casuale è sufficiente a scatenare questi sentimenti di "noi contro loro", allora non sorprende che gli stereotipi e i pregiudizi di gruppo siano ispirati da differenze di gruppo più pronunciate e sostanziali, come lingue o accenti diversi, diverso colore della pelle e diverse religioni e pratiche culturali.
Rollo May, psicologo esistenzialista e autore americano, ha osservato "C'è stato un cambiamento radicale negli ultimi tre decenni... Nessuno dei due termini, "simbolo" o "mito", compare nemmeno nell'indice dei libri di testo standard di psicologia". Prosegue dicendo che questa svista era dovuta alla "propensione", la fissazione materialista, con i dati "che potrebbero essere descritti in ultima analisi in termini fisiologici o stimolo-risposta". Questa è la prova che l'argomentazione di McGilChrist secondo cui la fissazione materialista con la quantificazione "restringe e limita" i dati e le informazioni era corretta.
Cosa è successo? In poche parole, quando il materialismo, con la sua fissazione con gli esperimenti di laboratorio (Kay Deaux) e il pregiudizio della quantificazione materialista (Iain McGilChrist), è diventato l'ideologia dominante, il simbolismo è stato messo da parte ed emarginato, perché non si adattava al quadro materialista. Per complicare ulteriormente le cose, sia Muzafer Sherif che Viktor Frankl hanno sottolineato il fatto che le diverse discipline scientifiche e le diverse scuole di pensiero sono ampiamente separate e scollegate, quindi le scuole di pensiero junghiane e dell'interazionismo simbolico sono rimaste al di fuori della psicologia tradizionale.
Simile alla visione di Rollo May, Elzbieta Halas osserva: "Dopotutto, i processi di simbolizzazione sono parte integrante dei fenomeni sociali e sono naturali per la vita sociale delle persone. Sfortunatamente, non sono generalmente riconosciuti come di primaria importanza per l'esame della vita sociale. Troppo spesso il simbolismo è pensato come un epifenomeno, un fenomeno che deriva da ciò che è considerato essere fattori più importanti, come affari, risorse, potere, organizzazione, ecc. che sono presumibilmente fatti "oggettivi".
Questo è un punto importante, quindi dovrei aggiungere che la Commissione Galileo è giunta a conclusioni simili: "1. Le ipotesi di base, o modello del mondo, che predominano nella maggioranza [della moderna comunità scientifica] sono strettamente naturalistiche nella metafisica, materialiste nell'ontologia e riduzioniste-empiriche nella metodologia. 2. Ciò si traduce nella convinzione che la coscienza non sia altro che la conseguenza di una complessa disposizione della materia o di un fenomeno emergente dall'attività cerebrale. 3. Questa convinzione non è né provata né giustificata". Inoltre, lo studioso e psichiatra McGilChrist ha osservato: "L'ambito di indagine e comprensione della Dottrina Materialista con la sua rigida aderenza al principio effettivamente arbitrario di quantificazione e l'eccessiva enfasi sulle caratteristiche fisiologiche è severamente limitato e ristretto nelle analisi che possono essere eseguite". - il che sottolinea che la fissazione materialista con la quantificazione crea un grave problema di metodologia - difetto. "L'estrema aderenza al materialismo è troppo restrittiva e limitante"
Jeremiah Lasquety-Reyes, autore ed esperto ampiamente citato di etica filippina, in una risposta via e-mail a me, "Ciao Charles, sono completamente d'accordo con te sul fatto che questa estrema aderenza al materialismo è troppo restrittiva e limitante e, francamente, non riesce a catturare così tanti aspetti più ricchi dell'esperienza umana e della psicologia. Lascia il campo della psicologia ancora più povero. Io stesso sto cercando un quadro che mi aiuti ad affrontarlo. In parte, penso che sia necessaria una metafisica alternativa, che rispetti la realtà e il significato di cose come l'amore, le relazioni e la profonda realtà delle altre persone come persone e non solo come un composto di atomi, sostanze chimiche e neuroni che si attivano. Sono contento che siamo sulla stessa pagina!"
Metà della coscienza umana non è strettamente quantificabile: speranza, arte, sogni, musica, poesia, vero amore, stupore, libertà, ideali, giustizia, per non parlare della morte. Vorrei brevemente mettere in discussione come una metodologia, descritta da McGilChrist in termini di "rigida aderenza alla quantificazione", che è appropriata alla fisica o alla chimica, non alla coscienza umana, sia stata applicata alla coscienza umana. Sia Kenneth Gergen che Maimone sottolineano il fatto che la conoscenza sociale è una categoria distinta
Infine, sottolineo il fatto che Rollo May, uno psicologo esistenzialista e autore americano, osserva che "c'è stato un cambiamento radicale negli ultimi tre decenni... Nessuno dei due termini, "simbolo" o "mito", è mai apparso nell'indice dei libri di testo standard di psicologia". Allo stesso modo, la spiritualità è stata messa da parte ed emarginata nella psicologia tradizionale! In una completa "Storia della psicologia" di oltre 700 pagine, intitolata "La storia della psicologia", di Morton Hull, non c'è un singolo riferimento al significato, allo spirito, alla spiritualità o persino alla religione. Detto questo, dovrei aggiungere che Morton Hull ha evidenziato i riferimenti arcaici nell'antica filosofia greca, ma ha omesso la spiritualità come esposta da Jung, Frankl e William James. Ho pensato che forse questo poteva essere dovuto ai pregiudizi di un solo individuo, così ho consultato i miei completi "manuali di riferimento" per Sé e Identità, così come Psicologia Sociale. Con mio sgomento, ho scoperto non c'era un solo riferimento allo spirito, alla spiritualità o alla religione. Quando ho chiesto quale formazione avesse la dott. ssa Stacey Neal (JHU) riguardo alle "persone" che hanno esperienze spirituali, ha detto che non aveva istruzione o formazione.
Catherine Hall, nel suo articolo, "Reading and [w]rocking": Moralità e creatività musicale nel fandom di Harry Potter, osserva: "Il rock dei maghi, spesso stilizzato in forma scritta come "wrock", interagisce creativamente e accresce il mondo dei contenuti di Harry Potter attraverso performance musicalmente e liricamente diverse. Gli studi dei fan incentrati su Harry Potter hanno spesso discusso l'applicazione dell'eroismo immaginario a problemi del mondo reale e i musicisti del rock dei maghi sono spesso citati come attivisti del fandom. Tuttavia, ci sono poche analisi della musica, dei testi e delle performance del rock dei maghi in relazione ai messaggi morali della serie... Similmente ai loro eroi nei libri, questi musicisti impregnano la loro musica e la loro immagine di sé con la morale, i tropi storici e gli archetipi della serie. Rendono questa moralità tangibile donando i proventi degli album di compilation o delle vendite di serie di abbonamenti musicali a organizzazioni non profit e intrecciando questi messaggi nella loro musica. Sostengo che l'applicazione dell'eroismo immaginario da parte della comunità del rock dei maghi attraverso musica, testi ed esibizioni incoraggia gli altri fan di Harry Potter ad abbracciare qualità eroiche nel mondo reale". Per una prospettiva: la popolarità contemporanea-moderna di Star Wars e Harry Potter, e i numerosi altri fandom immaginari, forniscono -= come prova sociologica - dati e prove enormi dell'esistenza di un simbolismo spirituale inconscio. Rhiannon Grant in The Sacred in Fantastic Fandom, Grant osserva che nel 2001, il governo britannico ha condotto un censimento regolare, ma ha incluso una nuova domanda sulla religione. In risposta, quasi lo 0,8 percento della popolazione totale ha affermato di essere uno "Jedi" o un cavaliere Jedi!" (p. 38) Quei risultati sono stati ripetuti in Australia e Nuova Zelanda. La ricerca sulla musica come sé sociale e sé spirituale è notevole e utile per evidenziare le credenze spirituali e religiose. Tianyan Wang afferma "Da Darwin (1871), sempre più scienziati credono che la musica umana debba essere un adattamento biologico". Jay Schulkin, Greta B. Raglan affermano che "La musica è una parte fondamentale della nostra evoluzione, ed è funzionale perché facilita il "contatto umano" e il nostro "sé sociale!" e contrappongono la massima materialistica secondo cui "Tutta la spiritualità è irreale" = W R Miller, C E Thoresen "Una base filosofica per questa prospettiva è il materialismo, la convinzione che non ci sia nulla da studiare perché la spiritualità è intangibile e al di là dei sensi".
Rollo May, psicologo esistenzialista e autore americano, ha osservato che "c'è stato un cambiamento radicale negli ultimi tre decenni... Nessuno dei due termini, "simbolo" o "mito", compare nemmeno nell'indice dei libri di testo standard di psicologia". Prosegue dicendo che questa negligenza e svista era dovuta alla "propensione" - la fissazione materialista - con dati "che potrebbero in ultima analisi essere descritti in termini fisiologici o stimolo-risposta". Allo stesso modo. Elzbieta Halas osserva: "Dopo tutto, i processi di simbolizzazione sono parte integrante dei fenomeni sociali e sono naturali per la vita sociale delle persone. Sfortunatamente, non sono generalmente riconosciuti come di primaria importanza per l'esame della vita sociale. Troppo spesso il simbolismo è pensato come un epifenomeno, un fenomeno che deriva da ciò che è considerato essere fattori più importanti, come affari, risorse, potere, organizzazione, ecc. che sono presumibilmente fatti "oggettivi". (Simbolismo e fenomeni sociali verso l'integrazione di approcci teorici passati e attuali, Elzbieta Hałas) Questo è un punto importante, quindi dovrei aggiungere che la Commissione Galileo è giunta a conclusioni simili: "1. Le ipotesi di base, o modello del mondo, che predominano nella maggioranza [della moderna comunità scientifica] sono strettamente naturalistiche nella metafisica, materialiste nell'ontologia e riduzioniste-empiriche nella metodologia. 2. Ciò si traduce nella convinzione che la coscienza non sia altro che la conseguenza di una complessa disposizione della materia o di un fenomeno emergente dall'attività cerebrale. 3. Questa convinzione non è né provata né giustificata". Lo studioso e psichiatra McGilChrist ha osservato: "L'ambito di indagine e comprensione della Dottrina Materialista con la sua rigida aderenza al principio effettivamente arbitrario di quantificazione e l'eccessiva enfasi sulle caratteristiche fisiologiche è severamente limitato e ristretto nelle analisi che possono essere eseguite". - il che sottolinea che la fissazione materialista con la quantificazione crea un grave problema di metodologia - difetto. "L'estrema aderenza al materialismo è troppo restrittiva e limitante"
Jeremiah Lasquety-Reyes, autore ed esperto ampiamente citato di etica filippina, in una risposta via e-mail a me, "Ciao Charles, sono completamente d'accordo con te sul fatto che questa estrema aderenza al materialismo è troppo restrittiva e limitante e, francamente, non riesce a catturare così tanti aspetti più ricchi dell'esperienza umana e della psicologia. Lascia il campo della psicologia ancora più povero. Io stesso sto cercando un quadro che mi aiuti ad affrontarlo. In parte, penso che sia necessaria una metafisica alternativa, una che rispetti la realtà e il significato di cose come l'amore, le relazioni e la profonda realtà delle altre persone come persone e non solo come un composto di atomi, sostanze chimiche e neuroni che si attivano. Sono contento che siamo sulla stessa pagina!"
Metà della coscienza umana non è strettamente quantificabile: speranza, arte, sogni, musica, poesia, vero amore, stupore, libertà, ideali, giustizia, per non parlare della morte. Vorrei brevemente mettere in discussione il modo in cui una metodologia – descritta da McGilChrist in termini di “rigida aderenza alla quantificazione” – che è appropriata alla fisica o alla chimica, non alla coscienza umana, sia stata applicata alla coscienza umana. Sia Kenneth Gergen che Maimone sottolineano il fatto che la conoscenza sociale è una categoria distinta.
Studi di spiritualità genetica e compassione
1. Cosa rivelano i gemelli sulla scienza della fede
Tim Spector afferma: “Loro [i ricercatori] stimavano che l’ereditarietà della spiritualità fosse intorno al 40-50%,….
2. Studi sulla spiritualità sui gemelli del dottor Ming Tsaung
Comings conclude che “Come mostrato sopra, la spiritualità ha una componente genetica significativa….. credo che il [fattore] più importante sia il miglioramento della coesione sociale…. [L] a migliore definizione di spiritualità è la sensazione di essere connessi con qualcosa di più grande di sé, non necessariamente qualcosa di soprannaturale.
3. Uno studio esplorativo sugli effetti delle esperienze paranormali e spirituali
J E Kennedy osservò che le esperienze spirituale-psichiche producevano “una maggiore fiducia nella vita dopo la morte, convinzione che le loro vite siano guidate o sorvegliate da una forza o essere superiore, interesse per questioni spirituali o religiose, senso di connessione con gli altri, felicità, benessere l’essere umano, la fiducia, l’ottimismo per il futuro e il significato della vita”.
4. Il significato sociale della spiritualità: abbiamo stabilito il collegamento tra spiritualità e compassione superiore
La spiritualità era particolarmente associata all’avere un’identità spirituale, all’aver avuto esperienze trascendenti e alla tendenza a pregare……. i partecipanti più spirituali avevano maggiori probabilità di provare compassione, p.208)... di aver avuto esperienze trascendenti..., e gli individui religiosi erano più propensi a leggere libri sacri religiosi e a credere in una forma di religione più fondamentalista (p.214)
5. Amore compassionevole per gli altri vicini e per l'umanità
Sprecher e Fehr: “Coloro che erano più religiosi o spirituali sperimentavano un amore più compassionevole rispetto a coloro che erano meno religiosi o spirituali.
Dall’evidenza storica e sociologica sulla spiritualità-compassione così come dagli studi psicologici sperimentali, appare evidente che il simbolismo spirituale inconscio è correlato ai valori prosociali, agli ideali spirituali e all’ordine socio-morale.
1. La ricerca genetica dimostra costantemente una correlazione tra spiritualità e compassione
2. Le prove sociologiche e psicologiche dimostrano l'importanza e la realtà del simbolismo inconscio
3. Le prove storiche, sociologiche e psicologiche suggeriscono una correlazione tra spiritualità – tra simbolismo spirituale inconscio – e ordine socio-morale
Il dottor Stephen Farra ha risposto: “Buon articolo breve, ponderato e pertinente: la mancanza di fede nel "libero arbitrio" (direzione volitiva della vita) porta abitualmente a un senso di insensatezza. disperazione e comportamenti personali non etici. I nostri paradigmi sono il nostro modo di affrontare la Realtà, ma non sono la Realtà. Come suggerisce Charles Peck, Jr., ci stiamo perdendo nelle nostre stesse astrazioni!”
Anche se noiosi, i metodi scientifici fondamentali come la categorizzazione sono importanti.
“Diventiamo ciò che pensiamo!” – Buddha Una domanda fondamentale Il dottor Farra ha affermato: “I nostri modelli non sono realtà. Ma i nostri modelli non sono la realtà!" Ciò coincide con l'immortale filosofo Kant che sostiene che non percepiamo il mondo reale - ma "rappresentazioni" del mondo reale. Allo stesso modo, Bargh - dalla ricerca sull'inconscio - enfatizza le categorie mentali e le norme/stereotipi. Jung enfatizza i simboli – che secondo lui sono al di fuori delle valutazioni cognitive. La conclusione è che i “modelli” – e il modo in cui immaginiamo il mondo – non sono solo domande cruciali e importanti – ma vitali.
Categorizzazione della spiritualità della parola fruttuosa e reale
1. Spiritualità della compassione: Il Manuale di Oxford sulla compassione: “La compassione per gli altri e il sostegno sociale hanno valore di sopravvivenza e benefici per la salute…. (pag. 171)
2. Spiritualità musicale: un'illustrazione per eccellenza: è notevole il numero di studi sulla musica come spiritualità e come tratto evolutivo adattivo fondamentale nello sviluppo della società umana. Shulkin e Raglan osservano: "La nostra evoluzione è strettamente legata alla musica e al corpo come strumento (ad esempio, battere le mani). La musica, tra le altre cose, aiuta a facilitare comportamenti sociali cooperativi e coordinati".
3. Profezia, poesia e spiritualità - Creatività, trascendenza: "Il profeta è un poeta. La sua esperienza è nota ai poeti. Ciò che i poeti conoscono come ispirazione poetica; i profeti chiamano rivelazione divina" - Heschel
4. Norme/spiritualità pro-sociali Kapwa-loob Kapwa e spiritualità relazionale: identità condivisa, un sé interiore, condiviso con gli altri…. l'unità del sé e dell'altro Kapwa-loob sono due aspetti unici della cultura nelle Filippine
Come osserva K Lagdameo-Santillan, nel suo articolo, Roots of Filipino Humanism osserva che “Kapwa è un riconoscimento di un’identità condivisa, un sé interiore, condiviso con gli altri. Questa unità linguistica filippina del sé e dell’altro è unica e diversa dalla maggior parte delle lingue moderne”.
Nelle scienze sociali filippine, il loob è stato tuttavia esplorato in numerosi modi, ad esempio come una “grotta” del pensiero filippino, uno stato emotivo, un vero sé, un centro della personalità, un mondo dell'essere e un valore indigeno fondamentale (Pe -Pua, 2017). Tuttavia, nella recente filosofia etica, loob viene talvolta utilizzato in contesti in cui può essere opportunamente tradotto come “volontà relazionale” poiché è una volontà diretta verso gli altri (Reyes, 2015).
4. Spiritualità dei bambini Donna Thomas: "I bambini e i giovani hanno comunemente esperienze anomale 'positive' e 'negative' che vengono messe a tacere, ignorate o medicalizzate da 'adulti-autorità'. Sia 'positive' che 'negative', esperienze anomale può catalizzare l’autoguarigione dei bambini e dei giovani. Attraverso i bambini che raggiungono una maggiore consapevolezza di sé e un senso di intra-connessione tra sé, gli altri e il mondo”.
5. Spiritualità artistica: Robert K. Johnston afferma che "Un sondaggio condotto da George Barna all'inizio del millennio non solo ha rivelato che il 20% degli americani si rivolge a "media, arte e cultura" come mezzo principale di esperienza ed espressione spirituale. ..."
6. Guarire le esperienze psichico-spirituali nel lutto “Al contrario, l'esperienza ha mostrato agli operatori pastorali che gli individui sembrano affrontare meglio se riescono ad "attualizzare" le loro esperienze spirituali in tempi di crisi.
7. T'boli Dream Weaving/T'nalak – I sogni come fonte di ispirazione divina - parallelo all'ispirazione trascendentale coinvolta nella poesia e nella profezia. "L'arte della tessitura tra i T'boli è una tradizione spirituale sacra.... Il popolo T'boli è noto per essere uno dei gruppi etnolinguistici più creativi e artistici delle Filippine.... Be Lang Dulay, un artista nazionale , rese popolare la tessitura T'nalak con i suoi oltre 100 diversi modelli T'nalak."
8. Le credenze dei cacciatori-raccoglitori artici negli spiriti animali come "relazioni umane con il mondo naturale..." Erica Hill sottolinea: "I loro pensieri e le loro azioni stabilivano e mantenevano relazioni con gli animali preda e possono essere concettualizzati in modo più produttivo come comportamenti sociali dinamici incorporati all'interno degli spiriti animali". contesto della vita quotidiana che come atti rituali privilegiati”.
9. Dott.ssa Ingela Visuri: La spiritualità e il "caso dell'autismo ad alto funzionamento" sono caratteri distintivi delle esperienze degli autistici che tendono ad essere tipicamente "esperienze sensoriali inspiegabili" - tocco invisibile,
Quando parli con "persone spirituali", le credenze spirituali non sono solo una motivazione, ma una fonte di ispirazione molto profonda e una spinta potente. Al contrario, la spiritualità come motivazione è vistosamente assente da gran parte del mondo accademico vero e proprio. A partire dal 2017, ho svolto ricerche sostanziali. Nello specifico, un'importante area di interesse era l'idealismo - come in Gandhi, Martin Luther King Jr (entrambi molto spirituali) per non parlare di Mosè o Isaia o dei numerosi profeti dell'Antico Testamento che parlavano dell'ingiustizia. uno studioso di religione non ne aveva sentito parlare così bene S. Schindler, Dr. Wong, Dr. Emmons, Dr. Park, ecc. Nei cinque libri di testo di psicologia della religione che ho, non c'era alcuna menzione di credenze spirituali o religiose come motivazione o guidare. Ho inviato un messaggio a cinque professori di antropologia "ufficiali" impegnati in una discussione su questa domanda e non ho ricevuto risposta. Le credenze spirituali e religiose come impulso e motivazione sono evidenti alla luce di migliaia di anni di credenze spirituali e religiose, per non parlare di milioni e milioni di chiese e templi. Per far costruire Gobekli Tepe ci doveva essere una motivazione.
Emozioni e motivazione spirituale
Alla gente piacciono le spiegazioni semplici. il problema è che quando si tratta della coscienza umana e del cervello umano, quelli sono incredibilmente complessi. Alcuni scienziati affermano che il cervello umano è di gran lunga l'organismo più complesso dell'universo. I neuroscienziati, Funk e Gazzanigna osservano che: “La moralità è un insieme di complessi processi emotivi e cognitivi che si riflette in molti domini cerebrali. Alcune di esse sono ricorrenti per essere indispensabili per emettere un giudizio morale, ma nessuna di esse è univocamente correlata alla moralità…………Alcune delle emozioni elaborate sono più centrali per la moralità rispetto ad altre, ma tutte le emozioni contribuiscono al giudizio morale determinate situazioni contestuali. Brain Architecture of human morality, Funk e Gazzanigna Current opinion in Neurobiology 2009 19:678-681)
Spesso incontro laureati che affermano che le emozioni sono "cattive" per così dire. Per la prospettiva il patriottismo è probabilmente l'emozione più diffusa e pervasiva. Negli esperimenti di Greene et all trolley dilemma sul giudizio morale, è chiaro che la situazione determinava quali regioni del cervello sarebbero state reclutate e anche che le diverse regioni del cervello lavorassero insieme in tandem. Le emozioni e le funzioni psicologiche sono vitali per la spiritualità, nel bene e nel male. E questi processi ed emozioni hanno i loro punti deboli e punti di forza. Cioè, da un punto di vista psicologico e scientifico il "soprannaturale" che è solo un aspetto della spiritualità che è nel paradigma delle neuroscienze della morale interconnesso con altri processi spirituali come il dare un senso al mondo (spirito di verità - Giovanni) può essere solo opportunamente analizzati in termini di motivazione e orientamento emotivo.
Per ribadire il modello delle neuroscienze:
Funk e Gazzanigna osservano che: “La moralità è un insieme di complessi processi emotivi e cognitivi che si riflette in molti domini cerebrali. Alcune di esse sono ricorrenti per essere indispensabili per emettere un giudizio morale, ma nessuna di esse è univocamente correlata alla moralità…………Alcune delle emozioni elaborate sono più centrali per la moralità rispetto ad altre, ma tutte le emozioni contribuiscono al giudizio morale determinate situazioni contestuali. Brain Architecture of human morality, Funk e Gazzanigna Current opinion in Neurobiology 2009 19:678-681) Certo, lo stesso vale per la spiritualità - specialmente con le persone religiose - ci sarebbe la spiritualità della compassione ("amatevi l'un l'altro"), la spiritualità della rettitudine e della morale (che è distinta dalla rettitudine secondo me), la spiritualità artistica. la spiritualità della fedeltà coniugale, la spiritualità dei riti religiosi, la spiritualità del sacro, della musica, della danza e così via.
Il dilemma del carrello.
“Un carrello fuori controllo è diretto a cinque persone che moriranno se procede sulla sua rotta attuale. L'unico modo per salvare queste persone è premere un interruttore che trasformerà il carrello su un binario laterale dove verrà investito e ucciderà una persona invece di cinque. Va bene girare il carrello per salvare cinque persone a scapito di una? (p. 58 neuro e morale)
Questa è sicuramente una domanda interessante. Ho posto il dilemma ai miei amici e alla mia famiglia. Mio figlio, Teddy, ha detto che non l'avrebbe fatto perché non ne aveva il diritto poiché non aveva abbastanza informazioni e fatti sulle persone coinvolte. Mio figlio, Stephen, ha chiesto se gli piaceva qualcuna delle cinque persone. Mia sorella, Perry, ha trovato la domanda inquietante e semplicemente non ha risposto affatto. Nel leggere il dilemma la mia reazione è stata che andava bene cambiare il carrello e uccidere l'unica persona. Fu solo più tardi che mi venne in mente la domanda: e se l'unica persona fosse mia madre? Alla fine ho concordato con Teddy. Per agire in modo appropriato occorrono informazioni e fatti adeguati. Il consenso dei filosofi e delle persone testate sperimentalmente è "che in questo caso è moralmente accettabile salvare cinque vite a scapito di una". (p. 58) Un corollario del dilemma del carrello è il dilemma della passerella.
L’argomentazione di Rappaport secondo cui “i significati di ordine superiore… i significati di metafora, simbolo e valore non si fondano direttamente sull’osservazione della natura e sono quindi relativamente liberi da vincoli per conformarsi ad essa”. (p. 84 Ecologia) Rappaport non è l'unico scienziato a fare la distinzione tra significati legati alla realtà fisica e significati di un ordine di complessità superiore.
Roy Baumeister, un eminente psicologo sociale, fa una distinzione tra significati derivati dall'ambiente fisico e anche altri significati. Come importante punto d'ordine, Baumeister ha sottolineato che – in realtà – non c'è “nessun significato nella vita” – che “il significato della vita è in verità una sintesi dei diversi “significati” della vita – derivati dalla famiglia, dagli amici, istruzione, credenze religiose, etnia, nonché educazione e cultura. Naturalmente, una sintesi così complessa e un essere olistico vanno oltre l'analisi razionale e richiedono uno sguardo “più profondo”.
Come osserva William James, “La verità è che nella sfera metafisica e religiosa, ragioni articolate sono convincenti per noi solo quando i nostri sentimenti inarticolati della realtà sono già stati impressi a favore della stessa conclusione…..L’assicurazione irragionevole e immediata è la cosa profonda in noi, l'argomentazione ragionata non è che un'esibizione superficiale. L’istinto guida, l’intelligenza non fa altro che seguirlo”. (pag. 48 varietà)
När du pratar med "andliga människor" - andliga övertygelser är inte bara en motivation utan en mycket djup källa till inspiration och en kraftfull drivkraft. Däremot är andlighet som motivation påfallande frånvarande från stora delar av den egentliga akademin. Från och med 2017 gjorde jag omfattande research. Specifikt var ett viktigt intresseområde idealism – som i Gandhi, Martin Luther King Jr (som båda var väldigt andliga) för att inte tala om Moses eller Jesaja eller de många gamla testamentets profeter som talade ut om orättvisor. en religiös forskare hade inte hört talas om några lika bra S. Schindler, Dr. Wong, Dr Emmons, Dr. Park, etc. I de fem religionspsykologiska läroböckerna jag har nämnde det inte någon andlig eller religiös övertygelse som motivation. eller köra. Jag skickade ett meddelande till fem "officiella" antropologiprofessorer som vid den tiden var engagerade i en diskussion om den frågan och fick inget svar. Andlig och religiös övertygelse som drivkraft och motivation är självklar i ljuset av tusentals år av andlig och religiös övertygelse – för att inte tala om miljoner och åter miljoner kyrkor och tempel. För att få Gobekli Tepe byggd måste det ha funnits motivation.
Känslor och andlig motivation
Folk gillar enkla förklaringar. problemet är att när det kommer till mänskligt medvetande och den mänskliga hjärnan - de är otroligt komplexa. Vissa forskare säger att den mänskliga hjärnan är den absolut mest komplexa organismen i universum. Neuroforskarna, Funk och Gazzanigna, observerar att: "Moral är en uppsättning komplexa emotionella och kognitiva processer som återspeglas i många hjärndomäner. Vissa av dem anses återkommande vara oumbärliga för att avge en moralisk bedömning, men ingen av dem är unikt relaterad till moral…………En del av de bearbetade känslorna är mer centrala för moral än andra, men alla känslor bidrar till moraliskt omdöme givna specifika kontextuella situationer. Brain Architecture of human moral, Funk och Gazzanigna Current opinion in Neurobiology 2009 19:678-681)
Ofta möter jag studenter som säger att känslor är "dåliga" så att säga. För perspektiv är patriotism förmodligen den mest utbredda och genomgripande känslan. I Greene et all trolley-dilemmaexperiment om moraliskt omdöme är det tydligt att situationen avgjorde vilka regioner i hjärnan som skulle rekryteras och även att de olika regionerna i hjärnan arbetade i tandem tillsammans. Känslor och psykologiska funktioner är avgörande för andlighet – på gott och ont. Och dessa processer och känslor har sina svagheter och styrkor. Det vill säga, ur en psykologisk och vetenskaplig synvinkel kan det "övernaturliga" som bara är en aspekt av andlighet som finns i neurovetenskapens moralparadigm kopplat till andra andliga processer som att förstå världen (sanningens ande – Johannes) bara vara korrekt analyserad i termer av känslomässig l motivation och orientering.
För att åter betona den neurovetenskapliga modellen:
Funk och Gazzanigna konstaterar att: "Moral är en uppsättning komplexa emotionella och kognitiva processer som återspeglas i många hjärndomäner. Vissa av dem anses återkommande vara oumbärliga för att avge en moralisk bedömning, men ingen av dem är unikt relaterad till moral…………En del av de bearbetade känslorna är mer centrala för moral än andra, men alla känslor bidrar till moraliskt omdöme givna specifika kontextuella situationer. Brain Architecture of human moral, Funk och Gazzanigna. andligheten av rättfärdighet och moral (vilket skiljer sig från rättfärdighet enligt min uppfattning), konstnärlig andlighet. andligheten i äktenskaplig trohet, andligheten i religiösa ritualer, andligheten hos det heliga, musik, dans och så vidare.
Mannheim and Historical Synergy: Mannheim's argument was pretty much common sense - that the economic - political reality would be a profound influence on worldviews and the social sciences - philosophy, psychology, political science - and even spiritual and religious views. Common sense would seem to dictate that peoples' worldviews and orientations would necessarily adopt and adjust to the economic-political “reality” and “the physical world” they live in. Historically that has proved to be a good rule of thumb - though not perfect pattern as it were. Mannheim's worldview was in line with many other philosophers of his time - Nietzsche, Gasset, etc. And as Voltaire observed, “Every man is a creature of the age in which he lives and few are able to raise themselves above the ideas of the time.” Unfortunately, even with scholars and scientists today that is too true.
For perspective, there is a big difference between reason and rational analysis. Rational analysis is viewed by some as inherently good. Rational analysis is a tool – used by the Nazi’s to improve the efficiency of their death camps or by scientists to improve food production. Similarly, there is a huge difference between the Age of Reason and this new Age of Materialism. The widespread view of truth as conditional and in part a product of social convention (Nietzsche or circumstances (Gasset), materialist thinking and methodology is intolerant and absolute because of the emphasis on quantification
Esther, the administrator for a "neuroscience" FB group, sent me a message stating, “Esther ************ Charles Peck Jr "there are theorists from years ago who were not as scientific as more modern theorists. That is because we follow the scientific method and therefore our theories are raised from scientific deduction through the empirical method. Our practices today are not just cooked up in simple observations or hearsay. Practices and approaches are not philosophies but scientifically repeatable theories and laws (not just hunches and hypothesis).” From discussions, I would say that view of science in terms of an absolute is common and widespread. Nietzsche, Gasset and Mannheim were discarded by the new materialists. They also ignore modern neuroscientists like Damasio. Antonio Damasio, the famous neuroscientist states, in Descartes' Error: Emotion, Reason, and the Human Brain (2005), “I am skeptical of science’s presumption of objectivity and definitiveness. I have difficulty in seeing scientific results, especially in neurobiology, as anything but provisional approximations.”
Materialist Methodology “severely restricts and limits the analyses that can be performed
The bottom line is materialists ‘came into power’ and became the dominant force in the academic institution – and brought with them the argument that quantification makes science infallible. From a purely scientific view – it is the opposite as McGilChrist points out. As Claudia Nielsen pointed out, the psychiatrist McGilChrist observes that “The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed.” Half of human conscious is not quantifiable: hope, art, dreams, music, poetry, true love, awe-wonder, freedom, ideals, justice, - not to mention death. I would briefly question that how a methodology – described by McGilChrist as a “rigid adherence to quantification” – which is appropriate to physics or chemistry got applied to human consciousness is mindboggling. I would add that – if you take a close look at the social sciences, the materialist methodology has generated a rather serious from of researcher bias – no viable form of social consciousness, no spiritual and religious beliefs as a drive and motivation, no “community” in the “universally accepted definition of religion”, no readily apparent prosocial norms inherent in psychology theories (i.e social cognitive theory – weak on motivation)
Varje teori, på ett eller annat sätt, postulerar medfödda processer som lägger ordning på det som annars skulle vara kaos. Utan processer för att ställa saker i ordning och tilldela information mening, skulle människor vara som William James bebis som ser världen "som en stor blommande, surrande förvirring." Tänk bara på all information som bearbetas av det visuella systemet enbart. Förutom den viktiga funktionen att bearbeta visuell inmatning helt enkelt för att se, finns det sekundära processer som automatiskt granskar och analyserar all visuell information som tas emot. Till exempel har hjärnan specifika områden och system som bearbetar information om ansiktsdrag. Ansiktsdrag analyseras automatiskt för betydelse och mening. Hjärnan söker automatiskt av ansikten efter tecken på andras avsikter, letar efter ilska, lycka, sorg och så vidare. Den informationen bearbetas till stor del omedvetet – som den mesta informationen är. Vi blir medvetna om särskilda ansiktsdrag först när de blir framträdande, till exempel när du konfronteras med ett argt ansikte. Den mänskliga hjärnan är det mest komplexa och sofistikerade objektet i universum, och är utrustad med ett antal system som bearbetar information och analyserar data för betydelse och mening. Det mänskliga sinnet sorterar oändligt data och information efter relevans, mening och värde i sin eviga kamp för att införa ordning på världen.
Två framstående socialpsykologer, Michael Hogg och Dominic Abrams, observerar att utan mentala processer som organiserar stimuli och sätter ordning på sinnet, "skulle vi bli överväldigade och förlamade av överstimulering." De fortsätter med att säga: "I enlighet med många av de dominerande perspektiven inom socialpsykologi - till exempel kognitiv konsistens (Abelson et al. 1968), tillskrivning (Harvey och Smith 1977) och social kognition (Fiske och Taylor 1984) - det sociala identitetsperspektivet förutsätter att den mänskliga organismen försöker lägga ordning på det potentiella kaoset." (min kursivering -s.17 soc id) De påpekar också att social kognitionsteori har visat giltigheten av några av antagandena i den kognitiva psykologin för 'nyt utseende'. Det centrala konceptet med kognitiv psykologi "New look" är att människor bildar hypoteser om världen och hur den fungerar, vilket är hur människor kan fungera effektivt i världen. Människor förstår världen genom att bilda teorier om hur människor och saker fungerar i världen.
Naturligtvis är teorier och hypoteser – i och för sig – helt enkelt strukturer och organisationer av betydelser och värderingar. I en eller annan mening är ordning och mening alltid grundläggande principer för psykologiska teorier. Och den principen gäller även för andliga upplevelser, som i vissa fall måste vara meningsfulla för vad som på ytan kan verka vara totalt kaos och rabblande galenskap.
"Angående saken har vi alla haft fel. Det vi har kallat materia är energi, vars vibration har sänkts så att den är märkbar för sinnena." - Albert Einstein
Ingress: "All materia har sitt ursprung och existerar endast i kraft av en kraft..." - Quantum Physics Pioneer, Max Planck:
Den ikoniske fysikern Max Planck hävdar att "All materia uppstår och existerar endast i kraft av en kraft... Vi måste anta bakom denna kraft existensen av ett medvetet och intelligent sinne. Detta sinne är matrisen för all materia." Carl Jung upprepade den observationen när han uttalade att "Eftersom psyke och materia finns i en och samma värld, och dessutom är i kontinuerlig kontakt med varandra och i slutändan vilar på irrepresenterbara, transcendentala faktorer, är det inte bara möjligt utan ganska troligt, till och med att psyke och materia är två olika aspekter av en och samma sak........ Materia och ande framträder båda i det psykiska riket som distinkta egenskaper hos medvetna innehåll. Bådas yttersta natur är transcendental, det vill säga irrepresentabel, eftersom psyket och dess innehåll är den enda verklighet som ges till oss utan medium. (The Structure and the Dynamics of the Psyche, S. 215-216, Par. 418-42
― Albert Einstein
Geertz, perhaps the most notable and influential of the anthropologists, contends that symbolism and meaning are central to religion: “The view of man as a symbolizing, conceptualizing, meaning-seeking animal, which has become increasingly popular both in the social sciences and in philosophy over the past several years, opens up a whole new approach not only to the analysis of religion as such, but to the understanding of the relations between religion and values. The drive to make sense out of experience, to give it form and order, is evidently as real and pressing as the more familiar biological needs. And, this being so, it seems unnecessary to continue to interpret symbolic activities --- religion, art, ideology – as nothing but thinly disguised expressions of something other than what they seem to be: attempts to provide orientation to an organism which cannot live in a world it is unable to understand.” (p.140) That is, a basic drive of humans is to understand, shape, and influence their environment. The drive to understand and the need for meaning are pivotal in molding personal behaviors and views.
William James (1842 – 1910), the brilliant philosopher and psychologist who is considered by many to be the Father of American psychology, believed that people have an innate intuitive sense of reality. I
Third, the concept of a need for meaning as being a need “as real and pressing as the more familiar biological needs,” makes a lot of sense Meaning is crucial for social interaction, and, needless to say, without meaning society simply wouldn’t exist. Of course, humans are a central aspect of life in the world and, not surprisingly, the meaning of human relationships (morality) is pivotal in religious beliefs. Religions are largely structures of how people ’should’ relate to others and the world.
Science, of course, epitomizes the human drive to understand.
Lev Tolstoy, the brilliant Russian thinker and novelist, states, “Man’s mind cannot grasp the causes of events in their completeness, but the desire to find those causes is implanted in man’s soul.” (p.777 WP) Think of all the great scientists who were driven in their struggle to understand the world and the universe: Galileo; Kepler; Copernicus; Isaac Newton; Charles Darwin; Albert Einstein; Marie Curie; Louis Pasteur; Neils Bohr; Max Planck; Enrico Fermi; Faraday; Maxwell; and so on. They all had in common a powerful drive to understand. And, as Geertz states, there is a consensus among psychologists and social psychologists that meaning is vital for the human mind and in human behavior. I will elaborate this shortly.
Folkmord är bara en extrem form av rasism - och du kan omöjligt förstå rasism om du inte förstår de fruktansvärt kraftfulla känslorna som ytligt inkapslats av civilisationernas huddjupa normer och protokoll.
Förord
Som en informationspunkt skrev jag ett brev till kongressledamoten Ruppersberger i september 2016 där jag angav det uppenbara - att Trumps rasistiska retorik och hatretorik skulle orsaka en ökning av hatbrott och en ökning av vit supremacistisk terrorism - som båda blev verklighet - Duh. Det var en 17 % ökning av hatbrott under 2017 och 2018 samt en kraftig ökning av terrorism
Om våldet som åtföljde delingen av Indien, skriver historikerna Ian Talbot och Gurharpal Singh: "Det finns många ögonvittnesskildringar om lemlästring och stympning av offer. Katalogen över fasor inkluderar uttagning av gravida kvinnor, smällande av spädbarns huvuden mot tegelväggar, avskärning av offrens lemmar och könsorgan och visning av huvuden och lik. Medan tidigare kommunala upplopp hade varit dödliga, var omfattningen och nivån av brutalitet utan motstycke. Även om vissa forskare ifrågasätter användningen av termen "folkmord" med avseende på massakrerna i partitionen, visade sig mycket av våldet ha folkmordstendenser. Den designades för att rensa en befintlig generation och förhindra dess framtida reproduktion."
Det "faktumet" är en central pusselbit för att förstå både rasism och patriotism. Den nuvarande sociala identiteten har inte den aspekten och faktorn i sin teori och är därför inte bara värdelös utan oerhört missvisande – vilket ger människor intrycket att det inte finns några framträdande känslomässiga krafter som är relevanta för rasism. Jag har pratat med amerikaner som kallade alla protesterande svarta "galningar". Senator Collins sa faktiskt att systemisk rasism inte är något som helst problem - faktiskt i motsats till vad hennes delstatspolis säger. Den faktorn skulle också vara avgörande för att utvärdera det faktum att ett oproportionerligt antal obeväpnade svarta dödas av polisen. Sunt förnuft skulle diktera att de kraftfulla känslorna från grupprelaterade instinkter kopplade till utgrupper skulle slå in i situationer på liv och död. Utöver det krävs denna faktor för att förstå syndabockande av Trump, Hitler och många andra lågmälda politiker. Som Kay Deaux observerade 1996 är grupprelaterade känslor uteslutna på grund av fixeringen för psykologer med inte bara kvantifiering - utan den ännu snävare kvantifieringen endast via laboratorieexperiment. Socialpsykologi, enligt min åsikt, som en metafor är att sälja cigaretter och att misslyckas med att förklara för människor de inneboende problemen och farorna med rasism. En artikel från 2008 konstaterade att teorin om social identitet inte har gjort några framsteg i teorin om social identitet har inte gjort några framsteg i utgruppskonflikter.
Slutsats: samhällsvetenskapen misslyckades med att göra en ordentlig analys och bedömning i en kritisk fråga.
Syndbock
Denna fråga är mycket relevant i dagens värld. I en artikel den 23-5-2020, Trump, GOP går all-in på anti-Kina-strategi, uttalade Scott Wong att "republikanerna förstärker president Trumps anti-Kina-retorik på Capitol Hill och i kampanjannonser över hela landet som den vita House försöker skylla Peking för en pandemi som har ödelagt den amerikanska ekonomin och dödat nästan 100 000 amerikaner." (https://www.msn.com/.../trump-gop-go-all.../ar-BB14v8nz...) Politiker har utnyttjat de superstarka känslor som är kopplade till patriotism, nationalism, religion , och etniska grupper i århundraden, Hitler var en av de mest transparenta manipulatorerna med sina monumentala patriotiska uppvisningar. Trump är bara, överlägset, den mest kallt beräknande och cyniska marionettmästaren i historien. Som ett resultat, i Amerika fanns det tusentals hatbrott mot asiater i hela Amerika - bokstavligen tusentals.
Ingela Visuri, doktor, i sin väl undersökta avhandling fokuserad på högfungerande autisters andliga upplevelser konstaterade att autister visar en tendens att ha "ovanliga, sensoriska upplevelser [och] är vanliga bland autistiska individer" Hon fortsätter med att säga att " En majoritet av deltagarna rapporterar oförklarliga, sensoriska upplevelser som tycks inträffa utan inmatning av stimuli: beröring av osynliga händer, visioner av saker som andra inte kan se, viskningar när ingen annan är hemma och förnimmelser av att osynliga kroppar är närvarande "Flera deltagare beskriver tider av sorg när de har känt att en betydande, osynlig annan har varit närvarande för att trösta dem." (Varieties of Supernatural Experience: The case of High functioning Autism)
Den mest framträdande egenskapen hos autistisk andlighet är upplevelsernas distinkta karaktär - "oförklarliga sinnesupplevelser" - osynlig beröring, osynlig närvaro (dvs kroppar) och till och med imaginära vänner. Mitt resonemang skulle vara att eftersom denna speciella typ av andlighet förefaller säregen för autister skulle det tyckas följa att det märkliga sättet deras hjärna bearbetar information och deras underskott i Theory of Mind-bearbetning {förmåga att dra slutsatser och bedöma andras avsikter) skulle vara en en påverkan eller orsak till denna speciella typ av andliga upplevelser. Jag har forskat i neurovetenskap och det är komplext. Men jag anser att argumentet som presenteras nedan är ett rimligt förslag.
Själsvän – en tydlig indikation på social anslutning finns i många kulturer inklusive filippinska. Karina Lagdameo-Santillan citerar grundaren av filippinsk psykologi (som avviker från strikt västerländsk psykologi: "Kapwa är ett erkännande av en delad identitet, ett inre jag, som delas med andra. Denna filippinska språkliga enhet av jaget och den andre är unik och olik på de flesta moderna språk. Varför? Eftersom en sådan inkludering innebar den moraliska skyldigheten att behandla varandra som jämlika medmänniskor. Om vi kan göra detta – även med början i vår egen familj eller vår vänkrets – är vi på väg att utöva fred. Vi är Kapwa-folk.” – Professor Virgilio Enriquez, grundare av Sikolohiyang Pilipino.”
Karina Lagdameo-Santillan fortsätter med att säga att "Enligt professor Enriquez är Kapwa "enheten för en-av-oss-och-den-andra". Efter att ha undersökt det kulturella arvet för inhemska filippinska grupper och stammar och deras IKSP (Indigenous Knowledge Systems and Practices), drog han slutsatsen att Pakikipag-kapwa är ett kärnfilippinskt värde som ligger till grund för Pagkatao ng filippinaren (filippinarens personlighet). Han hävdade att "Kapwa innebar moraliska och normativa aspekter som tvingade en person att behandla varandra som medmänniskor och därför som lika." En sådan position var "definitivt oförenlig med exploaterande mänskliga interaktioner". Men han förutsåg också att detta filippinska kärnvärde hotades av spridning av västerländska influenser. "...när AKO (jaget) börjar tänka på sig själv som separat från KAPWA, blir det filippinska 'jaget' individualiserat som i västerländsk mening och förnekar i själva verket KAPWAs status för den andre."
Karina Lagdameo-Santillan drar slutsatsen att "Tiden vi lever i kräver att vi ska väcka och återuppväcka den pakikipagkapwa som har förtryckts under århundraden av kolonialt inflytande, en uppmaning att gå tillbaka till vårt förfäders sätt att vara i världen - en som är genomsyrad av en djup känsla av gemenskap, samarbete och solidaritet. Det kan vara så att den "mytiska filippinaren" inte är död och borta, bara sover men redo att vakna, för att inspirera och återuppliva de bästa egenskaperna som vi har i våra djup.
Föreställ dig hur våra liv, vårt samhälle och vår värld ser ut om vi, föräldrar och barn, ledare och anhängare, arbetsgivare och anställda, politiker och medborgare utövade pakikipag-kapwa. På ett personligt plan kommer "kapwa" i oss att överväga välfärden och välbefinnandet för dem vars liv vi berör och kommer att ta mer hänsyn till effekterna av vårt agerande på dem. På samhällsnivå kommer "kapwa" i oss att vara oroade över vad som händer i den omedelbara miljön och kommer att reagera på vilket sätt som helst för att hjälpa till att göra samhället till en bättre och säkrare plats att leva i. På en bredare och social nivå. nivå, "kapwa" i oss kommer inte att tolerera bristande respekt för mänskliga rättigheter, kommer att värdera mänskligt liv, varje mänskligt liv. Det kommer inte att respektera kvinnor eller fördriva minoriteter. Det kommer inte heller att äventyra mänskligt liv, naturen och vår planet genom att missbruka och missbruka våra resurser i sökandet efter större vinst, för att säkerställa att livet på vår planet kommer att vara hållbart i generationer framöver. Den kommer att avvisa alla former av orättvisor och diskriminering.” (Roots of Filipino Humanism (1)”Kapwa” 24.07.18 - Manila, Filippinerna - Karina Lagdameo-Santillan Pressenza Internatioanl Press Agency)
De synoptiska evangelierna har i allmänhet mindre att säga om den Helige Ande än Johannesevangeliet. Markusevangeliet har minst att säga och nämner den Helige Ande endast sex gånger. Liksom alla evangelier lyfter Markus fram andedop som Jesu kännetecken. Det är faktiskt höjdpunkten i Markus skrift om den Helige Ande – att Kristi verk är överlägset och bättre just för att han döper i den Helige Ande, inte bara vatten. Lukas speglar vad Markus säger i kapitel 24 vers 49: "Faderns löfte" är dopet i den Helige Ande." 1 Joh 2:27 säger "smörjelsen som du har fått av honom förblir i dig" (1 Joh 2:27). Metaforen för "dop med den helige Ande" blev i "kristendomen" en central aspekt av "Kristus". Metaforen tar tanken på rening av den mänskliga kroppen genom dop med vatten och utvidgar den till rening av den mänskliga anden genom dop i den Helige Ande.
Nu skrev jag en kort uppsats om medkänslans andlighet och idealismens andlighet som i Martin Luther King Jr., Gandhi, Tolstoy och så vidare. Jag skickade den till min dåvarande jungianska analytiker. Hon svarade att andlighet är en fråga om åsikter. Det är faktiskt och ännu mer psykologiskt falskt. Vad det säger är att medkänslans andlighet är overklig och inte vetenskaplig. Nu var Jung våldsamt antimaterialist och här sprutar en jungian materialistiskt skräp. Jag menar när är det OK för någon psykolog att undergräva medkänsla?? aldrig! Men det är vad materialismen gör i en ganska häpnadsväckande skala när man inser att stereotyper är omedvetna och materialism är ett tankesätt som Mannheim påpekar. Summan av kardemumman är att normen "all andlighet är vidskeplig nonsens" är en maladaptiv stereotyp som, som Bargh påpekar, stereotyper är nästan totalt omedvetna.
Avslutningsvis bör man fråga "Är autism en åsiktsfråga? Naturligtvis inte! - Och inte heller andligheten av medkänsla, eller andligheten i sorg, barns andlighet, eller andlig eller andligheten hos tillfrisknande missbrukare, eller andligheten hos autister. - och så vidare. Skulle en jungian medvetet förespråka materialism? Nej! Så, man måste dra slutsatsen att omedvetna stereotyper fungerar. Slutligen vill jag kommentera att en artikel om Högsta domstolens domare Rehnquists domar om villfarelser säger att 1. Missförstånd kan vara mycket övertygande och 2. Missförstånd genererar "snett" tänkande.
Av alla villfarelser är "All andlighet är en åsiktsfråga." måste vara den mest övertygande. Människor - inklusive andliga människor tänker - när de hör att "all andlighet är en åsiktsfråga": "Ja, andliga övertygelser är subjektiva och måste därför vara en åsiktsfråga!" Men när du bryter andlighet ner till detaljer och fokus på människor, det är lätt uppenbart. Till exempel är andligheten av medkänsla, psykologiskt och biologiskt, utan tvekan INTE en fråga om åsikter. Andligheten av medkänsla är verklig! - mycket verklig! En riktig analogi skulle vara att - som Hume, Einstein såväl som Damasio påpekar rätt och fel ligger utanför vetenskapens räckvidd. Det följer inte av det att "moral" - som är väldigt verklig och otroligt framträdande inte är verklig. För perspektiv, om du var frågade, är frihet en fråga om åsikter – eller kärlek – jag tror att svaret med största sannolikhet skulle vara annorlunda.
1. Sumererna skapade ett palats/tempel-ekonomi med en centraliserad överstyrande organisation som kontrollerade växtodling och distribution av vissa varor. En centraliserad regering var nödvändig eftersom sumererna livnärde sig på grödor som krävde centraliserade bevattningssystem. Så den sumeriska religiösa tempelekonomin var en återspegling av den ekonomisk-social-politiska strukturen.
2. Förhistorisk Artic Hunter-Gatherer Synergy of Beliefs in Animal Spirits with Economic-Political Reality Erica Hill säger, "För det första uppfattades bytesdjur, inklusive björn, valross och val, som agentvarelser som interagerade med människor som personer; de var kännande sociala jämlikar som kunde bestämma om de skulle gynna människor genom att låta sig bli tagna. Mänskliga jägare sysslade med bytesdjur på en regelbunden, kanske daglig basis.
3. Totemiska samhällen: indianer och australiensiska aboriginer - jägare-samlare-världssyn i termer av en harmonisk-samarbetande omfamnande natur
4. Forntida grekisk religion och gudarnas hierarki som en patriarkal käbbelfamilj - en återspegling av den politiska verkligheten från den antika grekiska mykenska tiden
5. Modern akademisk materialism: upplysningens ekonomisk-politiska verklighet - sociala kontrakt och radikal rationell individualism skapade det "vetenskapliga" argumentet (som inte har någon grund) att medvetandet är begränsat till avfyrning av neuroner och "Det finns ingen psykologi hos grupper "
इनमें से प्रत्येक [भूमिका-पहचान] के भीतर उचित मूल्यों और व्यवहारों, पसंद और नापसंद, होने के तरीकों का एक अंतर्निहित और अंतर्निहित ज्ञान है।
A. स्वचालित स्व-नियमन के तीन मुख्य रूपों की पहचान की जाती है: कार्रवाई पर धारणा का स्वचालित प्रभाव, लक्ष्यों की स्वचालित खोज, और किसी के अनुभव का निरंतर स्वचालित मूल्यांकन। संचित साक्ष्यों के आधार पर, लेखक यह निष्कर्ष निकालते हैं कि ये विभिन्न अचेतन मानसिक प्रणालियाँ स्व-नियामक बोझ का सबसे बड़ा हिस्सा वहन करती हैं, जिससे व्यक्ति अपने वर्तमान परिवेश में ही स्थिर रहता है।
बी. जानकारी से समृद्ध वातावरण को सुविधाजनक बनाने और समझने के लिए मानसिक श्रेणियां बहुत महत्वपूर्ण हैं...
सी. धारणा [पर्यावरण की] और कार्रवाई के बीच स्पष्ट संबंध अच्छे अनुकूलन के कारणों से मौजूद हो सकता है, जैसे सचेत मार्गदर्शन और निगरानी के अभाव में उचित व्यवहार संबंधी तैयारी स्थापित करना।
डी. "यह विचार कि सामाजिक धारणा एक काफी हद तक स्वचालित मनोवैज्ञानिक घटना है, अब व्यापक रूप से स्वीकार कर ली गई है।"
हमारी पहचान बहुआयामी हैं - माताएँ, संगीतकार, शिक्षक, योग प्रेमी, NASCAR प्रशंसक। इनमें से प्रत्येक [पहचान] के भीतर उचित मूल्यों और व्यवहारों, पसंद और नापसंद, जीवन के तरीकों का अंतर्निहित और अंतर्निहित ज्ञान निहित है।
वैज्ञानिकों के बीच इस बात पर सर्वमान्य सहमति है कि मनुष्य प्रथम और अंतिम सामाजिक प्राणी है। तब यह तर्कसंगत होगा कि रिश्ते - और सामाजिक चेतना - महत्वपूर्ण होंगे। इस जटिल समाज में मनुष्य कार्य करने में सक्षम नहीं होंगे यदि उनके पास किसी प्रकार की कार्यात्मक सामाजिक चेतना नहीं है। लगभग दो हजार वर्षों तक हिंदू धर्म में धर्म की महत्वपूर्ण अवधारणा रही है - सामाजिक व्यवस्था और भूमिकाएं, कन्फ्यूशीवाद में दूसरों की तरह स्वयं की केंद्रीय अवधारणा थी। फिलिपिनो संस्कृति में "कपवा [साझा पहचान] मानदंड और मूल्य हैं जो फिलिपिनो संस्कृति में अंतर्निहित हैं। प्राचीन अफ्रीकी संस्कृति में उबंटू की अवधारणा व्यापक रूप से फैली हुई है - एंग्लिकन बिशप टूटू द्वारा इसकी वकालत नहीं की गई है, उबंटू एक न्गुनी बंटू शब्द है जिसका अर्थ है "मानवता"। कभी-कभी इसका अनुवाद "मैं हूं क्योंकि हम हैं" (यह भी "मैं हूं क्योंकि आप हैं"), या "दूसरों के प्रति मानवता" के रूप में किया जाता है।
इस बात का खंडन कि "स्वार्थ" प्रचलित मानदंड है और "परोपकारिता के केवल सीमित रूप" हैं। शुरुआत करने के लिए मैं इस बात पर जोर दूंगा कि, "यहां तक कि बैक्टीरिया भी अपनी प्रजाति के अन्य लोगों की उपस्थिति में प्रजनन में अधिक सफल होते हैं।" मेरा मतलब है कि भगवान के लिए बैक्टीरिया में कनेक्टिविटी है!
1. प्रथम विश्व युद्ध में सोम्मे की लड़ाई में एक दिन में ब्रिटिश सेना में 50,000 लोग हताहत हुए थे। - एक दिन में 50,000 लोगों का हताहत होना "परोपकारिता का सीमित रूप" नहीं है
2. करुणा पर ऑक्सफोर्ड हैंडबुक में कहा गया है, "दूसरों के लिए करुणा और सामाजिक समर्थन का अस्तित्व मूल्य और स्वास्थ्य लाभ है...(पृ. 171) दूसरों की उपस्थिति या अनुपस्थिति के शक्तिशाली परिणामों को विकास में आकार देने वाली शक्तियों के रूप में देखा जाता है।
3. स्वयंसेवक [दयालु] देखभाल करने वालों का अनुमान 30 से 70 मिलियन अमेरिकियों के लिए अलग-अलग है: “लगभग 43.5 मिलियन देखभाल करने वालों ने पिछले 12 महीनों में एक वयस्क या बच्चे को अवैतनिक देखभाल प्रदान की है। [देखभाल के लिए राष्ट्रीय गठबंधन और AARP। (2015)। अमेरिका में देखभाल]
4. निस्संदेह, ऐतिहासिक रूप से, मदर टेरेसा और डॉ स्वित्ज़र हैं
5. स्प्रेचर और फेहर अध्ययन ने आध्यात्मिकता और करुणा के बीच एक संबंध दिखाया: "जो लोग अधिक धार्मिक या आध्यात्मिक थे, उन्होंने उन लोगों की तुलना में अधिक दयालु प्रेम का अनुभव किया जो कम धार्मिक या आध्यात्मिक थे।"6. सहानुभूति अध्ययनों से संकेत मिलता है कि सहानुभूति कुछ परिस्थितियों में आनुवंशिक रूप से विरासत में मिली है: भावनात्मक और संज्ञानात्मक सहानुभूति की आनुवंशिक और पर्यावरणीय उत्पत्ति: जुड़वां अध्ययनों की समीक्षा और मेटा-विश्लेषण लियोर अब्राम्सोना फ्लोरिना उज़ेफोव्स्कीब वर्जिलिया टोकासेलिक एरियल नाफो-नोआमा
7. एस्प्रिट डे कॉर्प्स, सैनिकों के बीच का अनकहा बंधन, ऐतिहासिक रूप से बार-बार स्पष्ट रूप से प्रदर्शित होता है। चोसिन जलाशय की लड़ाई में यह एक बहुत ही प्रमुख कारक था।
व्यवस्था के एक बिंदु के रूप में मैं इस बात पर प्रकाश डालूंगा कि - अनिवार्य रूप से, शिक्षाविदों ने भौतिकवादी परिमाणीकरण सिद्धांत पर कभी विचार या विचार नहीं किया - जैसा कि मैकगिलक्रिस्ट ने कहा, "मनमाने परिमाणीकरण का कठोर पालन" - जिसे अधिकांश लोग मानते हैं कि यह विज्ञान है - विचार का परिमाणीकरण मोड बना सकता है। या मानसिकता - साम्यवाद या पूंजीवाद या विचार के किसी अन्य तरीके की तरह - जो किसी के उन्मुखीकरण और दृष्टिकोण को बदल देता है।
हैज़ल मार्कस, शिनोबु कितायामा, राहेल हेमैन, चैप्टर कल्चर और "बेसिक" साइकोलॉजिकल प्रिंसिपल्स के लेखक, सोशल साइकोलॉजी हैंडबुक ऑफ़ बेसिक प्रिंसिपल्स, बल्कि साहसपूर्वक - और असमान रूप से - कि वर्तमान में, "मनोवैज्ञानिक जो समूह का अध्ययन करते हैं, के विचार से संपर्क करते हैं। एक इकाई के रूप में एक समूह केवल बहुत सावधानी से। क्षेत्र, या क्षेत्र के सदस्य, स्पष्ट रूप से अभी भी ऑलपोर्ट (1927) के उन लोगों के विरोध को महसूस करते हैं जो मैकडॉगल के "समूह मन" के विचार से आकर्षित थे। फ्लॉयड ऑलपोर्ट ने अपने भाई गॉर्डन ऑलपोर्ट की "सहायता" से 1927 में स्पष्ट रूप से कहा कि "केवल व्यक्ति के भीतर ही हम व्यवहार तंत्र और चेतना पा सकते हैं जो लोगों के बीच बातचीत में मौलिक हैं ........... समूहों का कोई मनोविज्ञान नहीं है जो अनिवार्य रूप से और पूरी तरह से व्यक्तियों का मनोविज्ञान नहीं है।" एक बिंदु के रूप में सामाजिक पहचान सिद्धांत और सामाजिक अनुभूति सिद्धांत सामाजिक चेतना को स्पर्श भी नहीं करते हैं - खासकर जब "कपवा मनोविज्ञान" की तुलना में जो दुनिया में मनोविज्ञान के बीच अद्वितीय दिखाई देता है।
मेरा लक्ष्य आधुनिक पश्चिमी सामाजिक विज्ञान को तीसरी शताब्दी के वैदिक विज्ञान के स्तर तक लाना है
सामाजिक चेतना वह है जो वह हमेशा मनोवैज्ञानिक शब्दों में रही है - मानदंड, भूमिकाएं, लगाव, सामाजिक पहचान सिद्धांत और इनग्रुप-आउटग्रुप सिंड्रोम, संचार, आदर्श, नैतिकता, समूह सीमाएं, सामूहिक व्यवहार, सामाजिक वास्तविकता, मानक व्यवहार। पहचान (जिसे अक्सर समूह संघ [अर्थात अमेरिकी], रूढ़िवादिता, सामाजिक पहचान, सांस्कृतिक प्रभाव, नकल, संबंधित होने की आवश्यकता, अपनेपन, और इसी तरह से आंका जाता है।
भौतिकवादी हठधर्मिता
अविश्वसनीय बात यह है कि सामाजिक मनोविज्ञान - मानो या न मानो - में सामाजिक चेतना की अवधारणा नहीं है। क्यों? क्योंकि फ़्लॉइड ऑलपोर्ट ने अपने भाई गॉर्डन ऑलपोर्ट की "मदद" से 1927 में मैकडॉगल के ग्रुप माइंड को ट्रैश कर दिया था - और इसके साथ सामाजिक चेतना को "केवल व्यक्ति के भीतर ही हम व्यवहार के तंत्र और चेतना को खोज सकते हैं जो बातचीत के लिए मौलिक हैं। लोगों के बीच ……… समूहों का कोई मनोविज्ञान नहीं है, जो व्यक्तियों का आवश्यक और पूर्ण मनोविज्ञान नहीं है।” इस भौतिकवादी हठधर्मिता को अक्सर इस विचार के रूप में व्यक्त किया जाता है कि "चेतना पूरी तरह से मस्तिष्क में न्यूरॉन्स की फायरिंग तक ही सीमित है।" किसी भी उद्देश्य को ध्यान में रखते हुए वैज्ञानिक इस बात से सहमत होंगे कि अंतिम विश्लेषण में मनुष्य एक "सामाजिक प्राणी" है - और इस तरह मनुष्य दूसरे और समाज के साथ घनिष्ठ रूप से जुड़े संबंधों के बारे में हैं - बेहतर या बदतर के लिए। जीवविज्ञानियों ने प्रदर्शित किया है कि प्राइमेट्स में नियोकोर्टेक्स का आकार प्रजातियों के समूह के आकार के साथ सहसंबद्ध है।
इसके अलावा, जब आप भारतीय वैदिक विज्ञान और हिंदू धर्म के साथ-साथ कन्फ्यूशीवाद जैसी सभ्यताओं को पश्चिमी समाज के बाहर देखते हैं, तो उन्होंने सामाजिक चेतना और सामाजिक संरचना की अच्छी तरह से विकसित अवधारणाएं तैयार कीं। हिंदू धर्म के वैदिक विज्ञान ने धर्म की अवधारणा का निर्माण किया, जो यह विचार है कि प्रत्येक मनुष्य का एक लौकिक भाग्य है, साथ ही एक सामाजिक भूमिका और कर्तव्य भी है। इसी तरह, "कन्फ्यूशीवाद को अक्सर धर्म के बजाय सामाजिक और नैतिक दर्शन की एक प्रणाली के रूप में वर्णित किया जाता है। वास्तव में, कन्फ्यूशीवाद पारंपरिक चीनी समाज के सामाजिक मूल्यों, संस्थानों और उत्कृष्ट आदर्शों को स्थापित करने के लिए एक प्राचीन धार्मिक नींव पर बनाया गया था। इसे ही समाजशास्त्री रॉबर्ट बेल्लाह ने "नागरिक धर्म" (कन्फ्यूशीवाद, एशिया सोसाइटी) कहा था। धार्मिक विश्वास। (पृष्ठ 781 हिगिंस और क्रुग्लांस्की द्वारा संपादित बुनियादी सिद्धांतों की सामाजिक मनोविज्ञान पुस्तिका)
- अल्बर्ट आइंस्टीन
लियोनार्ड दा विंची ने देखा कि "सबसे अच्छा आनंद समझ का आनंद है।" व्यवस्था के एक बिंदु के रूप में, मुझे इस तथ्य पर प्रकाश डालना चाहिए कि समझ "ज्ञान" - या ज्ञानोदय से अलग है। मैं जो कुछ लिखता हूं वह चेतना और आध्यात्मिकता में शामिल प्रक्रियाओं को समझने और उजागर करने के बारे में है। एक और महत्वपूर्ण बात यह है कि आज सब कुछ "ज्ञान" के बारे में है, जबकि प्रारंभिक आध्यात्मिक और धार्मिक विश्वासों में "ज्ञान" पर जोर दिया गया है, जो सामान्य ज्ञान और अंतर्ज्ञान दोनों को खेल में लाता है। आप अच्छे निर्णय को गणितीय समीकरण तक कम नहीं कर सकते।
वैज्ञानिकों के अनुसार ब्रह्मांड किसी भी उद्देश्य से रहित है। लेव टॉल्स्टॉय ने कहा, "सट्टा विज्ञान के सामने समस्या जीवन के सार की स्वीकृति है जो कारण और प्रभाव से परे है।" (p38 स्वीकारोक्ति) जबकि कुछ मानवीय उद्देश्य मनुष्य की आवश्यकताओं से संबंधित हो सकते हैं (उदाहरण के लिए भोजन, आश्रय और कपड़ों की आवश्यकता), बड़े अर्थों में मानवीय उद्देश्य, जैसा कि हम इसे समझते हैं, वर्तमान में कार्य-कारण के बाहर खड़ा है जैसा कि हम इसे जानते हैं . इस समय यह मानते हुए कि मनुष्य को अर्थ की आवश्यकता है, अर्थ कुछ आत्म-परिभाषित पहलू प्रतीत होता है। उद्देश्य मानवता का एक अनूठा पहलू प्रतीत होता है। और ऐसा प्रतीत होता है कि उद्देश्य में कुछ पारलौकिक विशेषता हो सकती है।
शुद्ध विज्ञान एक अमूर्तता है, और अंतःक्रियाओं का वर्णन करने वाले आंतरिक वर्णनात्मक अर्थों के बाहर, विज्ञान का कोई वास्तविक अर्थ या उद्देश्य नहीं है। विज्ञान, वास्तव में, सभी सिद्धांतों और व्यवहार से सभी इरादे को समाप्त करने पर गर्व करता है। सापेक्षता को समझने में, एक विचार प्रयोग ने एक दूसरे के सापेक्ष वस्तुओं की गति की समस्या को प्रस्तुत किया। पृथ्वी पर एक आदमी पानी के गिलास के साथ एक मेज पर बैठता है और एक विमान में एक आदमी लगातार वेग से उड़ रहा है और एक ट्रे पर एक गिलास पानी है। चूँकि मनुष्य पृथ्वी पर है जो सूर्य की परिक्रमा कर रहा है, एक भौतिक विज्ञानी केवल यही कह सकता है कि वे दूसरे के सापेक्ष गति में हैं। विज्ञान पूरी तरह से वर्णनात्मक है और मानवीय अर्थ पूरी तरह से व्याख्यात्मक है। पोलानी और प्रोश अनिवार्य रूप से कह रहे हैं कि इरादा और अर्थ भौतिक कारण और प्रभाव के सख्त विवरण के बाहर हैं, हालांकि, मुझे ध्यान देना चाहिए, हालांकि, अर्थ और इरादा कारण और प्रभाव के भौतिक विवरण के बाहर हैं, लेकिन इसका मतलब यह नहीं है कि कारण और प्रभाव बाहरी अर्थ (एक स्पष्ट पहेली) है। .
व्यवस्था के एक बिंदु के रूप में, मैं इस बात पर जोर देना चाहूंगा कि मानव चेतना में निहित कुछ दुविधाएं और विरोधाभास प्रतीत होते हैं। अच्छाई बनाम बुराई या सही बनाम गलत एक होगा - जैसा कि ईडन स्टोरी के बगीचे में पाया गया था। फिर धर्मों में निश्चित रूप से "पीड़ा" एक आध्यात्मिक दुविधा प्रस्तुत करता है - गार्डन ऑफ़ डेन स्टोरी में भी। जैसा कि धार्मिक विद्वान करेन आर्मस्ट्रांग बताते हैं, धर्म आपको कभी नहीं बताते कि दुख को कैसे समाप्त किया जाए - बस इसके साथ कैसे रहना है। पूरे शब्द में मानव संस्कृतियों में सभी प्रारंभिक आध्यात्मिक और धार्मिक विश्वासों में, जीवन शक्ति के रूप में आत्मा की अवधारणा है। इसका मतलब है कि वहाँ
भीतर आत्मा। फिर भी भीतर की आत्मा बाहरी पारलौकिक आत्मा के बिना "हो" नहीं सकती। तो एक कहां से शुरू होता है और दूसरा खत्म? रूमी सहित कई आध्यात्मिक नेता इस तथ्य को उजागर करते हैं कि ईश्वर (और आत्मा) भीतर हैं।
व्यक्तिगत रूप से, मुझे आयरिश कवि-आध्यात्मिक नेता और पूर्व कैथोलिक पादरी जॉन ओ डोनोह्यू का समाधान बहुत ही अनोखा और आध्यात्मिक रूप से दिलचस्प लगा: केवल पवित्रता लोगों को अब सुनने के लिए बुलाएगी, यह दूर के भगवान के साथ संबंध बनाने के बारे में नहीं है, बल्कि यह अहसास है कि हम पहले से ही भगवान के भीतर हैं। ओ डोनोह्यू एक पूर्व कैथोलिक पादरी होने के कारण, मेरे दिमाग में यह विचार आया कि क्या यह कैथोलिक चर्च के साथ धार्मिक जुड़ाव में गिरावट की टिप्पणी थी। मेरे बहुत से कनेक्शन या तो अभ्यास कर रहे हैं या जिन्हें मैं निर्वासित कैथोलिक कहता हूं। मुझे उल्लेख करना चाहिए कि मैं दो अभ्यास करने वाले कैथोलिकों से मिला हूं जो चर्च में जाते हैं - फिर भी जब मैंने उनके साथ बात की और उनसे आध्यात्मिकता के बारे में उनकी आध्यात्मिक मान्यताओं के बारे में सवाल किया, तो मुझे आश्चर्य हुआ कि वे वास्तव में खुद को आध्यात्मिक नहीं मानते थे। चेतना और आध्यात्मिक-मानसिक अनुभवों में कई लोगों के लिए यह प्रश्न कि कोई कहाँ से शुरू होता है और कहाँ समाप्त होता है, संतुलन और समझ के लिए बहुत ही महत्वपूर्ण और महत्वपूर्ण प्रश्न है। मुझे कहना चाहिए कि सैद्धांतिक रूप से मैं विक्टर फ्रैंकल से सहमत हूं - अंतिम विश्लेषण में व्यक्ति के पास उनकी सच्चाई और उनकी वास्तविकता की जिम्मेदारी है। विक्टर फ्रैंकल ने जोर देकर कहा: "हम जीवन से नहीं पूछते कि जीवन का अर्थ क्या है। ज़िन्दगी हमसे पूछती है, आपके जीवन का अर्थ क्या है। और जिंदगी हमसे जवाब मांगती है।"
आध्यात्मिक अनुभवों में रुचि की पर्याप्त मात्रा हाल ही में मनोविज्ञान में विचार के (अनौपचारिक) देहाती स्कूल से रुचि के फिर से उभरने से प्रतीत होती है। उदाहरण के लिए, लेखकों (ईस्टरलिंग एट अल) का मानना है कि "इसके विपरीत, अनुभव ने देहाती देखभाल करने वालों को दिखाया है कि व्यक्ति संकट के समय में अपने आध्यात्मिक अनुभवों को "वास्तविक" कर सकते हैं तो वे बेहतर तरीके से सामना करते हैं। (आध्यात्मिक अनुभव, चर्च में उपस्थिति, और शोक," लैरी डब्ल्यू। ईस्टरलिंग, टीएच.डी., लुई ए. गामिनो, पीएचडी, केनेथ डब्ल्यू. सेवेल, पीएचडी, लिंडा एस. स्टिरमैन, बीएसएन द्वारा)
इसके बाद केट एडम्स बिशप ग्रोसेटेस्टे यूनिवर्सिटी कॉलेज लिंकन ब्रेंडन हाइड ऑस्ट्रेलियाई कैथोलिक विश्वविद्यालय द्वारा "चिल्ड्रन्स ग्रीफ ड्रीम्स एंड द थ्योरी ऑफ स्पिरिचुअल इंटेलिजेंस" पर लेख है।
अध्यात्म मनुष्य की स्वाभाविक प्रवृत्ति है... और स्वयं, दूसरों, और दुनिया (या ब्रह्मांड) के साथ एक व्यक्ति की जुड़ाव की भावना से संबंधित है। कुछ लोगों के लिए, एक पारलौकिक आयाम के साथ जुड़ाव आध्यात्मिकता का एक हिस्सा है ... कि आध्यात्मिकता में अपने स्वयं के साथ अपने संबंधों के बारे में गहरी जागरूकता शामिल है, और हर उस चीज़ के साथ जो स्वयं के अलावा है ...। एक प्रकार की बुद्धि के रूप में आध्यात्मिकता… .. बुद्धि की एक विशिष्ट विशेषता समस्याओं को हल करने की क्षमता से संबंधित है।
सार: रूपरेखा
भाग I. मृत्यु और शोक पर परिप्रेक्ष्य
ए। "मृत्यु, विशेष रूप से जब यह संवेदनहीनता और अर्थहीनता का मुखौटा पहनती है, तो यह" जीवन के अर्थ "के लिए अंतिम चुनौती प्रतीत होगी जैसा कि लेखक जेनोफ-बुलमैन और मैकफर्सन (1997) जोर देते हैं।
बी। नया एकीकृत दृष्टिकोण: फ्रैंकल, जंग और डब्ल्यू जेम्स की संश्लेषण-सहमति: आध्यात्मिक अनुभव अर्थ और वास्तविकता की भावना उत्पन्न करते हैं
सी. स्पिरिचुअल इंटेलिजेंस - एक दृष्टिकोण जो नए एकीकृत दृष्टिकोण में सामंजस्य स्थापित करता है: केट एडम्स, लिंकन ब्रेंडन हाइड
भाग द्वितीय। मृतक के सपने और दर्शन - सिंहावलोकन
बिना प्रश्न के मृतक के सपने हजारों वर्षों से चल रहे हैं, इसलिए बिना प्रश्न के मृतक के सपनों के लिए एक "सामान्य स्थिति" है। मृतक का सबसे पहला दर्ज सपना मिस्र के इतिहास से 750 ईसा पूर्व से पहले का है।
भाग III। अनुकूली तंत्र के रूप में मृतक के सपने और दर्शन
1 जूली एस पार्कर, शोक संतप्त और अनुकूली परिणाम के असाधारण अनुभव
2 लैरी डब्ल्यू। ईस्टरलिंग एट अल आध्यात्मिक अनुभव, चर्च उपस्थिति, और शोक,
3 बच्चों के दुःख के सपने और आध्यात्मिक बुद्धि का सिद्धांत: केट एडम्स बिशप ग्रोसेटेस्टे यूनिवर्सिटी कॉलेज लिंकन ब्रेंडन हाइड ऑस्ट्रेलियाई कैथोलिक विश्वविद्यालय
स्लोवाकिया से लिविंग एंड द डेड एथ्नोग्राफिक केस स्टडी के बीच संचार विधि के रूप में 4 सपने - गैब्रिएला किलियानोवा
भाग चतुर्थ। जीन मैकफेल का बचपन का आध्यात्मिक अनुभव:
कविता, दूरदर्शिता, और अर्थ पुनर्निर्माण
एक आदेश के रूप में, मैं यह इंगित करना चाहूंगा कि - मुख्य रूप से, शिक्षाविदों ने कभी भी परिमाणीकरण के भौतिकवादी सिद्धांत पर विश्वास या विचार नहीं किया - जैसा कि मैकगिलक्रिस्ट ने कहा, "मात्रात्मक परिमाणीकरण का कठोर पालन" - जिसे लगभग हर कोई विज्ञान मानता है - एक परिमाणीकरण मानसिकता बना सकता है। या सोचने का तरीका - साम्यवाद या पूंजीवाद या सोचने का कोई अन्य तरीका - जो किसी के उन्मुखीकरण और दृष्टिकोण को बदल देता है।
हैज़ल मार्कस, शिनोबू कितायामा, राहेल हेमैन, अध्याय संस्कृति और "मूल" मनोवैज्ञानिक सिद्धांतों के लेखक, सामाजिक मनोविज्ञान हैंडबुक ऑफ़ बेसिक प्रिंसिपल्स में, काफी साहसपूर्वक - और असमान रूप से - वर्तमान में, "मनोवैज्ञानिक जो
Две тысячи лет назад Аристотель заметил о стремлении к пониманию и знанию, когда он заявил: «Все люди желают знания!» — стремление к смыслу, движимое глубоким чувством благоговения и удивления перед «Всем», миром и вселенной. Невысказанный аргумент Сократа заключается в том, что удивление, любопытство и воображение тесно связаны с мудростью. Эйнштейн заметил, что воображение было абсолютно критически важным для всех его открытий.
В середине вайю со Спартой мессенцы, конечно же, были в ужасе от того, что козел может приблизиться к Неде. Есть дикое фиговое дерево под названием олинф, которое мессенцы называют «козлом». Мессенский пророк Феокл, к своему ужасу, обнаружил дикое фиговое дерево, которое росло над рекой Неда и листья которого касались воды, и понял значение этого. Феокл сообщил об этом Аристомену, который принял это близко к сердцу. Хотя он верил, что конец близок, Аристомен и Феокл держали это в тайне от мессенцев. Согласно фольклору, в Эйре жил лаконский пастух, который влюбился в мессенскую женщину. Всякий раз, когда ее муж был на страже, он пробирался в дом, чтобы заняться с ней любовью. В ночь страшной бури с проливным дождем, и пока Аристомен лежал с раненым лицом, стражники решили укрыться от бури. Пастух, поняв, что Эйра на данный момент беззащитна, сбежал и отправился к лаконскому полководцу, который немедленно начал атаку и вошел в город. Сражение было ожесточенным. Лаконцы приняли стратегию распределения обязанностей мужчин так, что пока одна группа спала, другая сражалась, и наоборот. Когда мессенцы были истощены, Аристомен решил вывести женщин и детей, и лаконцы это разрешили. Так мессенцы встретили конец после одиннадцати лет постоянной войны.
Суть в том, что мессенцы были побеждены спартанцами. В конце концов, оракул и пророчество стали неотъемлемой частью общественного сознания. Нарративная психология показала, что нарративы являются неотъемлемой частью взглядов людей – и мировоззрений. Таким образом, пророчество в древнем мире играло важную роль в обозначении нарратива – истории, которая также формировала будущее, а также современное мышление.
Первый зафиксированный сон умершего датируется 2100 годом до нашей эры в Египте. «Около 2100 г. до н. э. египтянин по имени Хени написал письмо своему умершему отцу, прося его помочь с его кошмарами. Смерть — мощная, первобытная сила «в жизни»! «Смерть, особенно когда она принимает маску бессмысленности и бессмысленности, кажется, является окончательным вызовом «смыслу жизни» — Джанофф-Булман и Макферсон (1997)
Исследования духовности в скорби
Кейт Адамс и Брендан Хайд утверждают: «Сны об умерших и те, которые связаны со смертью другими способами, не являются редкостью в детстве… особенно учитывая, что такие сны могут точно отражать стадии процесса скорби. (Сны о скорби у детей и теория духовного интеллекта, Кейт Адамс (университетский колледж епископа Гроссетеста), Брендан Хайд (Австралийский католический университет)) Истерлинг (и др.): 2. 2. «Наоборот, опыт показал пастырям, что люди, похоже, лучше справляются, если они могут «актуализировать» свой духовный опыт во времена кризиса. («Духовный опыт, посещение церкви и утрата», Ларри В. Истерлинг, доктор философии, Луи А. Гамино, доктор философии, Кеннет В. Сьюэлл, доктор философии, Линда С. Стирман, бакалавр наук) 2.
Джули Паркер: «Результаты этого исследования подтверждают новую модель горя, которая утверждает, что поддержание постоянных связей с умершим может быть адаптивным. Они также подтверждают утверждение, что духовные и/или религиозные системы верований связаны с адаптивными результатами горя».
Габриэлла Килианова подчеркивает взгляды католического священника из Словакии. Священник «предположил, что такие сны помогают людям справиться с потерей своих близких». Это, кажется, часть пасторального фольклора, так сказать. Но также из-за размышлений и комментариев священника о загробной жизни и связях с душами умерших. (Сны как метод общения между живыми и мертвыми. Этнографическое исследование случая из Словакии) больше исследований,
Религия как «система символов» является основной характеристикой пятичастного определения религии Гирцем, поэтому символизм был бы хорошей отправной точкой — особенно в том, что Чернус предположил, что определение Гирца является общепринятым в социальных науках.
Модель социального символизма Эльжбеты Халас: Халас утверждает, что «группы существуют только на основе общей символизации их членов». «Процессы символизации… создают социальный порядок, выражают смысл и контролируют действия. Символы не являются автономными. Они представляют собой инструменты действия, указывающие и драматизирующие социальные отношения»
Д. Балаганапат замечает: «Основа каждой культуры и каждой идентичности определяется ее собственным установленным общим символическим выражением».
Модель Эрики Хилл как «динамическое социальное поведение, встроенное в контекст повседневной жизни арктических охотников-собирателей, и вера в духов животных как «человеческие отношения с природным миром»; «Их мысли и действия устанавливали и поддерживали отношения с животными-добычей и могут быть более продуктивно концептуализированы как динамическое социальное поведение, встроенное в контекст повседневной жизни, чем как привилегированные ритуальные действия». — и верования сосредоточили внимание сообщества на деятельности по охоте-собирательству на животных.
Модель Эмиля Дюркгейма: «Силы, перед которыми преклоняется верующий, — это не простые физические энергии, которые представляются чувству и воображению; это социальные силы»,
Модель Рамона Рейеса: «В целом, один социальный и моральный порядок охватывает живых, мертвых, божеств и духов, а также всю окружающую среду».
Преамбула: «Правильное знание отображает или отражает действительность реального мира». Кеннет Джерджен = «Искаженная карта» - или неправильное обучение - может быть разрушительным - нездоровые последствия, обнаруженные в академическом непонимании свободы воли!
Перспектива: «Я скептически отношусь к презумпции объективности и определенности науки». - Антонио Дамасио
Вредные последствия для здоровья некоторых академических идеологий, абстракций и неадаптивных стереотипов - из исследований свободы воли
Исследования Кэтлин Вос и Джонатана Скулера показали, что «Похоже, что когда люди перестают верить, что они являются свободными агентами, они перестают считать себя достойными порицания за свои действия. Следовательно, они действуют менее ответственно и поддаются своим низменным инстинктам. Вос подчеркнула, что этот результат не ограничивается надумаными условиями лабораторного эксперимента. «Вы видите те же эффекты у людей, которые от природы более или менее верят в свободу воли», — сказала она.
Дальнейшие исследования Баумайстер и коллег связали ослабленную веру в свободу воли со стрессом, несчастьем и меньшей приверженностью отношениям. Они обнаружили, что когда испытуемых заставляли верить, что «все человеческие действия вытекают из предыдущих событий и в конечном итоге могут быть поняты с точки зрения движения молекул», эти испытуемые уходили с более низким чувством осмысленности жизни. В начале этого года другие исследователи опубликовали исследование, показывающее, что более слабая вера в свободу воли коррелирует с плохой успеваемостью…
Список можно продолжать: Было показано, что вера в то, что свободная воля — это иллюзия, делает людей менее креативными, более склонными к конформизму, менее желающими учиться на своих ошибках и менее благодарными друг другу. Во всех отношениях, кажется, когда мы принимаем детерминизм, мы потакаем своей темной стороне». (Свободной воли не существует — но нам все равно лучше в нее верить. Статья Стивена Кейва Atlantic, выпуск за июнь 2016 г.)
Кроме того, более общие исследования показывают, что существует корреляция между «бессмысленностью» и трудностями в преодолении стресса: «Люди воспринимают свою жизнь как осмысленную, когда находят согласованность в окружающей среде. Учитывая, что смысл жизни связан с осмыслением жизненных событий, люди, у которых нет смысла, будут больше подвержены стрессовым жизненным событиям, чем те, у кого сильное чувство смысла в жизни.
Кажется парадоксом, что хотя процессы, вовлеченные в работу синдрома ингруппы-аутгруппы, явно включали некоторые эмоциональные суждения, особенно в доминирующей характеристике фаворитизма, вопиющим образом не связанной с каким-либо объективным суждением, вывод Таджфела и неявный акцент теории социальной идентичности были когнитивным аспектом формирования группы: «Таким образом, эти группы являются чисто когнитивными и могут быть названы минимальными». [i] (стр. 49 soc id).
Барг: Если случайного красного или синего мяча достаточно, чтобы вызвать эти чувства «мы против них»
Джон Барг подчеркивает, как легко могут включиться эмоции ингруппы-аутгруппы, связанные с группой. «Генри Таджфел и его коллеги показали, насколько смехотворно минимальными [легко вызываемыми] могут быть эти сигналы «мы против них». Они заставили своих участников вытаскивать цветные мячи из урны так, что некоторые вытаскивали красные мячи, а некоторые – синие. (Выбор был совершенно случайным) Но позже, когда участникам предоставили возможность разделить деньги, они дали больше тем, кто вытащил шарик того же цвета, что и они, и меньше другим в комнате. .....
Если случайного красного или синего шарика достаточно, чтобы вызвать эти чувства «мы против них», то неудивительно, что групповые стереотипы и предрассудки вдохновляются более выраженными и существенными групповыми различиями, такими как разные языки или акценты, разный цвет кожи, а также разные религии и культурные обычаи.
Социјална перцепција-свест је друштвени поредак: Рамон Рејес истиче обједињујући аспект духовности у раним људским друштвима: „У суштини, друштвени и морални поредак обухвата живе, мртве, божанства и духове.
Студије генетске духовности и саосећања
1. Шта близанци откривају о науци вере
Тим Спецтор каже: „Они [истраживачи] су проценили да је наследност духовности око 40 до 50 процената,…
2. Др Минг Тсаунг Твин Студиес оф Спиритуалити
Комингс закључује да „Као што је горе показано, духовност има значајну генетску компоненту... Верујем да је најважнији [фактор] побољшана друштвена кохезивност…. [Т]Најбоља дефиниција духовности је осећај повезаности са нечим већим од себе, а не нужно нечим натприродним.
3. Истраживачка студија ефеката паранормалних и духовних искустава
Џеј Кенеди је приметио да су духовно-психичка искуства произвела „повећано веровање у живот после смрти, веровање да њихове животе води или надгледа виша сила или биће, интересовање за духовна или верска питања, осећај повезаности са другима, срећу, добро... биће, самопоуздање, оптимизам у погледу будућности и смисао живота.”
4. Друштвени значај духовности: успоставили смо везу између духовности и вишег саосећања
Духовност је била посебно повезана са поседовањем духовног идентитета, са трансцендентним искуством и склоношћу молитви……. више духовних учесника су склоније осећању саосећања, стр. 208) ... да су имали трансцендентна искуства..., а религиозни појединци чешће читају религиозне свете књиге и верују у фундаменталистичкији облик религије (стр. 214)
5. Саосећајна љубав према блиским другима и човечанству
Спрецхер и Фер: „Они који су били више религиозни или духовни искусили су више саосећајне љубави од оних који су били мање религиозни или духовни.
Историјски и социолошки докази о духовности-саосећању, као и експерименталне психолошке студије, чини се да је очигледно да је несвесни духовни симболизам у корелацији са просоцијалним вредностима, духовним идеалима и друштвено-моралним поретком.
1. Генетска истраживања доследно показују корелацију између духовности и саосећања
2. Социолошки и психолошки докази показују значај и реалност несвесног симболизма
3. Историјски, социолошки и психолошки докази сугеришу корелацију између духовности – између несвесног духовног симболизма – и друштвено-моралног поретка
Ролло Мэй, американский экзистенциальный психолог и автор, заметил: «За последние три десятилетия произошли радикальные изменения... Ни один термин, «символ» или «миф», даже не появляется в индексе стандартных учебников по психологии». Далее он говорит, что эта оплошность была вызвана «склонностью» — материалистической фиксацией — к данным, «которые в конечном итоге можно было бы описать в физиологических или стимул-реакционных терминах». Это доказательство того, что аргумент Макгилкриста о том, что материалистическая фиксация на квантификации «ограничивает и ограничивает» данные и информацию, был верным.
Что произошло? В двух словах, когда материализм — с его фиксацией на лабораторных экспериментах (Кей До) и материалистическим квантификационным уклоном (Иэн Макгилкрист) — стал доминирующей идеологией, символизм был отодвинут на второй план и маргинализирован — потому что он не вписывался в материалистическую структуру. Чтобы еще больше усложнить ситуацию, и Музафер Шериф, и Виктор Франкл подчеркивали тот факт, что различные дисциплины науки и различные школы мысли в значительной степени разделены и разобщены — поэтому школы мысли Юнга и символического интеракционизма остались за пределами основной психологии.
Подобно взгляду Ролло Мэя, Эльжбета Халас замечает: «В конце концов, процессы символизации являются неотъемлемой частью социальных явлений и естественны для социальной жизни людей. К сожалению, они, как правило, не признаются имеющими первостепенное значение для изучения социальной жизни. Слишком часто символизм рассматривается как эпифеномен, явление, которое является производным от того, что считается более важными факторами, такими как бизнес, ресурсы, власть, организация и т. д., которые якобы являются «объективными» фактами».
Это важный момент — поэтому я должен добавить, что комиссия Галилея пришла к аналогичным выводам: «1. Основополагающие предположения — или модель мира — которые преобладают в большинстве [современного научного сообщества], являются узко натуралистическими в метафизике, материалистическими в онтологии и редукционистско-эмпирическими в методологии. 2. Это приводит к убеждению, что сознание — это не более чем следствие сложного расположения материи или явления, возникающего из мозговой активности. 3. Это убеждение не доказано и не обосновано».
Кроме того, ученый и психиатр МакгилКрист заметил: «Область исследования и понимания материалистической доктрины с ее жесткой приверженностью фактически произвольному принципу количественной оценки и чрезмерным акцентом на физиологических характеристиках серьезно ограничена и ограничена в анализе, который может быть выполнен». — что подчеркивает, что материалистическая фиксация на количественной оценке создает серьезную методологическую проблему — изъян.
«Крайняя приверженность материализму слишком ограничительна и ограничивающа»
Джеремия Ласкети-Рейес, автор и широко цитируемый эксперт по филиппинской этике, в ответе мне по электронной почте: «Привет, Чарльз, я полностью согласен с тобой, что эта крайняя приверженность материализму слишком ограничительна и ограничивающа и, честно говоря, не в состоянии охватить так много более богатых аспектов человеческого опыта и психологии. Это делает область психологии еще беднее. Я сам ищу структуру, которая поможет мне противостоять этому. Отчасти, я думаю, что нужна альтернативная метафизика, которая уважает реальность и смысл таких вещей, как любовь, отношения и глубокая реальность других людей как людей, а не просто как соединение атомов, химикатов и нейронов. Рад, что мы на одной волне!»
Половина человеческого сознания не поддается строгой количественной оценке: надежда, искусство, мечты, музыка, поэзия, настоящая любовь, благоговение-изумление, свобода, идеалы, справедливость, - не говоря уже о смерти. Я бы кратко задался вопросом, как методология, описанная Макгилкристом в терминах «жесткого следования квантификации», которая подходит для физики или химии, а не человеческого сознания, была применена к человеческому сознанию. И Кеннет Джерджен, и Маймон подчеркивают тот факт, что социальное знание является отдельной категорией
Наконец, я подчеркиваю тот факт, что Ролло Мэй, американский экзистенциальный психолог и автор, замечает, что «За последние три десятилетия произошло радикальное изменение... Ни один термин, «символ» или «миф», даже не появился в индексе стандартных учебников по психологии». Аналогичным образом духовность была отодвинута на второй план и маргинализирована в общепринятой психологии! В более чем 700-страничной всеобъемлющей «Истории психологии» — под названием «История психологии» — Мортона Халла нет ни одной ссылки на смысл, дух, духовность или даже религию. При этом я должен добавить, что Мортон Халл действительно выделил архаичные ссылки в древнегреческой философии, но оставил без внимания духовность, изложенную Юнгом, Франклом и Уильямом Джеймсом. Я подумал, что, возможно, это могли быть предрассудки одного человека, поэтому я заглянул в свои всеобъемлющие «справочники» по Я и идентичности, а также по социальной психологии. К моему ужасу, я обнаружил, не было ни единого упоминания о духе, духовности или религии. Когда я спросил, какое образование имеет доктор Стейси Нил (JHU) относительно «людей», имеющих духовный опыт, она ответила, что у нее нет никакого образования или обучения.
Кэтрин Холл в своей статье «Чтение и [р]окинг»: Нравственность и музыкальное творчество в фандоме Гарри Поттера» замечает: «Волшебный рок, часто стилизованный в письменной форме как «рок», творчески взаимодействует с миром содержания Гарри Поттера и дополняет его посредством разнообразных в музыкальном и лирическом плане выступлений. Исследования поклонников, сосредоточенные на Гарри Поттере, часто обсуждали применение вымышленного героизма к проблемам реального мира, а музыканты волшебного рока часто упоминаются как активисты фандома. Однако существует мало анализа музыки, текстов песен и выступлений волшебного рока в том, что касается моральных посланий сериала… Подобно своим героям в книгах, эти музыканты наполняют свою музыку и свои представления о себе моралью сериала, историческими тропами и архетипами. Они делают эту мораль осязаемой, жертвуя доходы от продаж сборников или музыкальных подписок некоммерческим организациям и вплетая эти сообщения в свою музыку. Я утверждаю, что применение сообществом волшебных рок-музыкантов вымышленного героизма через музыку, тексты песен и выступления побуждает других поклонников Гарри Поттера принимать героические качества в реальном мире».
Для перспективы: современная популярность «Звездных войн» и «Гарри Поттера», а также многочисленные другие воображаемые фандомы предоставляют -= как социологические доказательства - огромные данные и доказательства существования бессознательного духовного символизма. Рианнон Грант в «Священном в фантастическом фандоме» отмечает, что в 2001 году британское правительство провело регулярную перепись, но они включили новый вопрос о религии. В ответ почти 0,8 процента от общей численности населения заявили, что они «джедаи» или рыцари-джедаи!» (стр. 38) Эти результаты были повторены в Австралии и Новой Зеландии.
Исследования музыки как социального и духовного «я» замечательны и полезны для освещения духовных и религиозных убеждений. Тяньянь Ван утверждает: «Со времен Дарвина (1871) все больше ученых верят, что человеческая музыка должна быть биологической адаптацией». Джей Шулькин, Грета Б. Рэглан утверждают, что «Музыка является фундаментальной частью нашей эволюции — и функциональной, потому что она способствует «человеческому контакту» и нашему «социальному я!» и противопоставляются материалистическому принципу, что «Вся духовность нереальна» = У. Р. Миллер, К. Э. Торесен «Философской основой этой точки зрения является материализм, вера в то, что изучать нечего, потому что духовность неосязаема и находится за пределами чувств».
Ролло Мэй, американский экзистенциальный психолог и автор, заметил, что «за последние три десятилетия произошли радикальные изменения... Ни один термин, «символ» или «миф», даже не появляется в индексе стандартных учебников по психологии». Далее он говорит, что это пренебрежение и упущение были вызваны «склонностью» — материалистической фиксацией — к данным, «которые в конечном итоге можно было бы описать в физиологических или стимул-реакционных терминах».
Аналогично. Эльжбета Халас замечает: «В конце концов, процессы символизации являются неотъемлемой частью социальных явлений и естественны для социальной жизни людей. К сожалению, они, как правило, не признаются имеющими первостепенное значение для изучения социальной жизни. Слишком часто символизм рассматривается как эпифеномен, явление, которое является производным от того, что считается более важными факторами, такими как бизнес, ресурсы, власть, организация и т. д., которые якобы являются «объективными» фактами. (Символизм и социальные явления на пути к интеграции прошлых и современных теоретических подходов, Эльжбета Халас) Это важный момент, поэтому я должен добавить, что комиссия Галилея пришла к аналогичным выводам: «1. Основные предположения — или модель мира — которые преобладают в большинстве [современного научного сообщества], являются узко натуралистическими в метафизике, материалистическими в онтологии и редукционистско-эмпирическими в методологии. 2. Это приводит к убеждению, что сознание — это не более чем следствие сложной организации материи или явления, возникающего из мозговой активности. 3. Это убеждение не доказано и не обосновано».
Ученый и психиатр МакгилКрист заметил: «Область исследования и понимания материалистической доктрины с ее жесткой приверженностью фактически произвольному принципу количественной оценки и чрезмерным акцентом на физиологических характеристиках серьезно ограничена и ограничена в анализе, который может быть выполнен». — что подчеркивает, что материалистическая фиксация на количественной оценке создает серьезную методологическую проблему — изъян. «Крайняя приверженность материализму слишком ограничительна и ограничивающа»
Джеремия Ласкети-Рейес, автор и широко цитируемый эксперт по филиппинской этике, в ответе мне по электронной почте: «Привет, Чарльз, я полностью согласен с тобой, что эта крайняя приверженность материализму слишком ограничительна и ограничивающа и, честно говоря, не в состоянии охватить так много более богатых аспектов человеческого опыта и психологии. Это делает область психологии еще беднее. Я сам ищу структуру, которая поможет мне противостоять этому. Отчасти, я думаю, что нужна альтернативная метафизика, которая уважает реальность и смысл таких вещей, как любовь, отношения и глубокая реальность других людей как людей, а не просто как соединение атомов, химикатов и нейронов. Рад, что мы на одной волне!»
Половина человеческого сознания не поддается строгой количественной оценке: надежда, искусство, мечты, музыка, поэзия, настоящая любовь, благоговение-изумление, свобода, идеалы, справедливость, - не говоря уже о смерти. Я бы кратко задался вопросом, как методология, описанная Макгилом Крайстом в терминах «жесткого следования квантификации», которая подходит для физики или химии, а не для человеческого сознания, была применена к человеческому сознанию. И Кеннет Джерджен, и Маймон подчеркивают тот факт, что социальное знание является отдельной категорией.
Корейская война. Битва у водохранилища Чосин. Потери британцев за один день в битве на Сомме во время Первой мировой войны составили 50 000 человек убитыми и ранеными. 50 000 жертв за один день – патриотизм и корпоративный дух – являются невероятно убедительным доказательством того, что существует «психология групп». - опровержение материалистической догмы о том, что «психологии групп не существует» – Социальная психология Олпорт, 1927 – [все еще проблематично сегодня]
Материалистическая догма: «Психологии групп не существует» (Олпорт, 1927): «Психологи, изучающие группы, очень осторожно подходят к идее группы как целого. Поле или члены поля, по-видимому, до сих пор ощущают уколы Олпорта (1927) в адрес тех, кого привлекала идея Макдугалла о «групповом разуме». (Хейзел Маркус, Синобу Китаяма, Рэйчел Хейман, авторы главы «Культура и «Основные» психологические принципы» «Руководства по основным принципам социальной психологии») Психологии групп не существует?? Ты не можешь быть серьезным? Им нужно выбраться из своих «автономных замков из песка, как их назвал Музафер Шериф», и пойти на рок-концерт – или на политический протест – или, что еще лучше, на спортивные команды, – у каждой из которых есть свои цвета и аплодисменты. Поговорим о быках.
Крайний индивидуализм: в порядке очереди я недавно спросил Брайана Дж. Маквея, антрополога, писателя и эксперта по японской культуре, является ли утверждение «Не существует психологии групп» примером «крайнего индивидуализма», и он ответил: Да." Дэвид Хэй на самом деле придумал фразу «крайний индивидуализм», а Вирхилио Энрикес утверждает, что это вредно для здоровья и разрушительно [и для меня]
Для начала я хотел бы подчеркнуть, что: «По сути, ученые никогда не думали и не считали, что материалистический принцип количественной оценки — «жесткая приверженность произвольной количественной оценке», как выразился МакГилКрист, — который почти все считают наукой, — может создать метод количественной оценки». или образ мышления — точно так же, как коммунизм, капитализм или любой другой способ мышления, — который меняет чью-то ориентацию и подход.
Хейзел Маркус, Синобу Китаяма, Рэйчел Хейман, авторы главы «Культура и «основные» психологические принципы» «Руководства по основным принципам социальной психологии», довольно смело и недвусмысленно заявляют, что в настоящее время «психологи, изучающие группы, подходят к идее группу как сущность только очень осторожно. Поле или члены поля, по-видимому, все еще ощущают остроту возражений Олпорта (1927) тем, кого привлекла идея Макдугалла о «групповом разуме». Флойд Олпорт с «помощью» своего брата Гордона Олпорта в 1927 году недвусмысленно заявил, что «Только внутри индивидуума мы можем найти механизмы поведения и сознания, которые являются фундаментальными во взаимодействиях между людьми ………. Психологии групп не существует. что не является по существу и целиком психологией индивидуумов». Теория социальной идентичности и теория социального познания не затрагивают даже общественного сознания, особенно по сравнению с «психологией капва», которая кажется уникальной среди психологий в мире.
Почти сто лет материалисты утверждали, что 1) «психологии групп не существует». Из того факта, что в мозгу возбуждаются нейроны, не следует, что нет общественного сознания! (Табу Олпорта-1927) или 2) человеческое сознание ограничено возбуждением нейронов в мозгу, и поэтому не может быть никакого социального сознания. Это абсурдный аргумент.
Jean MacPhail's story - as she says - "is about my mother, who was my whole life up to the age of six. I was born during WWII and my father was not part of my life as he was a medic in the British Army as it made its way across Europe, liberating the countries of Western Europe that had been dominated by the Nazis. We were living near Clydeside in Scotland, which was undergoing saturation bombing by the Germans, in order to halt the building of warships and submarines vital to the British resistance to Germany.
As Jean relates her story, "One day she received a letter that upset her so much she laid her head on the table and screamed like a rabbit being torn to pieces by the hounds. For the next two days she took care of me and fed me normally, but “she” was not really there. She was what we call in Scotland, “fey”; her mind was not on what we regard as “the normal” plane.
Finally, three days after the letter and two weeks before Christmas, 1946, she put on her coat and went to the door to go out. It was pouring with rain and the wind was howling. I wanted to go with her, but she told me to wait at home, that she would be back soon.
However, she did not come back.
Jean observes that “In addition, I have experienced out-of-the-body experiences, near-death experiences and many more and so I feel some confidence in supporting the impression that these experiences are indeed triggered by extreme stress Actually” "Distress" was a common factor found by Ingela Visuri in her paper "Varieties Of Supernatural Experience: The Case Of High-Functioning Autism", I would say that observation appears to be very true, as it were. Ingela Visuri observes that "The results also indicate that distress triggers the participants to seek out supernatural ascriptions and invisible relations.
My Commentary revolves around the spiritual processes of meaning making. Meaning, Making Sense, & A Sense of Reality
The concept of the Synthesis-Consensus of Viktor Frankl, William James, and Carl Jung, that spirit and spiritual processes create meaning is actually very simple. William James, in his classic work, the Varieties of Religious Experiences, convincingly demonstrated that "spiritual experiences create a "sense of reality." It is rather self-evident that when you compare James' descriptions of peoples' experiences then see James' descriptions of the peoples' religious-spiritual beliefs - or sense of reality. Furthermore, there are some existential studies which show that do support the idea that spiritual beliefs - in certain circumstances, situations and with certain people - do create meaning.
Einstein observed, "Try and penetrate with our limited means the secrets of nature and you will find that, behind all the discernible laws and connections, there remains something subtle, intangible and inexplicable. Veneration of this force beyond anything that we can comprehend is my religion. To that extent I am, in fact, religious.
Many think Science is limitless and all-encompassing! That simply isn't true! Exploring the limits of the "Science", "Psychology", and Materialist Methodology. Hume's "Is-Ought" Dilemma; Tolstoy "beyond cause & effect"; Einstein "knowledge of what is" does not equate to "should be" Besides echoing Einstein and Hume's views on morals, Antonio Damasio states, in Descartes' Error: Emotion, Reason, and the Human Brain (2005), “I am skeptical of science’s presumption of objectivity and definitiveness. I have difficulty in seeing scientific results, especially in neurobiology, as anything but provisional approximations.”
In a sense, St Gregory of Nyssa said the same thing centuries before. “Concepts create idols; only wonder comprehends anything. People kill one another over idols. Wonder makes us fall to our knees.” ― Saint Gregory Of Nyssa It is clear that political idealism - communism, capitalism, nationalism (i.e. Nazis) ethnic ideologies as well as religious ideologies create idols - far beyond reasonable in many cases - which leads to violence. I would argue that academic materialism is an ideology which has divided society and culture and incited some segments of society into political militancy (though they don't seem to understand some underlying causes) .
What Pope Francis said is also parallel to what Dr Stephen Farra said as well:
Charles, I strongly agree that the Definist Fallacy (leading to a closed Materialism) is spiritual poison, and has hurt us all! Frankl writes about how a closed Naturalism leads to a suffocating Reductionism, which leads to a mental and emotional Nihilism and the kind of Moral Corruption he experienced in Auschwitz and Dachau. We have bodies and brains, but within those bodies and brains, we develop transcendent Souls, and self-transcendent Spirits. We potentially have great freedom and flexibility. On all this, I think we agree.
There is a consensus among most social psychologists such as Hogg, Abrams, Baumeister, and so on – that the categorization process is a pivotal and proven process. Given these particular experiences, the only possible interpretation of these dreams, in light of the categorization process, is that these dreams did actually literally and truly “come true!”
On top of that, pretty much all of metaphysics, philosophy, as well as mysticism is far beyond the scope of science. Finally, imagination, by definition, is not measurable or quantifiable -especially using physiological methods. As Einstein observed, "The true sign of intelligence is not knowledge but imagination." Several scientists among them Max Planck the iconic quantum physicist swear that imagination is what makes science tick – not rational analysis. The thought experiments of Einstein is what led him to discover curved space-time and the theory of relativity. In spite of all this time after time I encounter academics and college graduates who absolutely swear that the Materialist Doctrine is the answer to the meaning of Life and that they are guardians of science (and truth).
- And this at acritical time for America: "Polls estimate between 15 million and 26 million people participated in the United States, making these protests potentially the largest movement in terms of participation in U.S. history." (Wikipedia)
As Claudia Nielsen pointed out, the psychiatrist McGilChrist astutely observed that “The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed.” The inevitable result of the seriously restricted methodology of the Materialist Doctrine is that many observations, data, and outcomes will also needless to say, also be restricted.
Kay Deaux, in her analysis of group related studies and theories observed that the (Materialist) bias for quantification-laboratory experiments “precluded” “affective displays” because it is well known that emotions are notoriously subjective and not easily quantified. She goes on to emphasize that “In contrast, natural groups, whether family, fraternity, or nation, are often the arena for intense displays of emotion and strong affective ties.” (p. 794 Handbook) The end result is that none of social sciences’ analyses of racism include the characteristic of intense displays of emotion. However, even a precursory overview of intergroup conflict involving genocides and atrocities reveals horrifically powerful emotions connected group-related instincts which historically include the most extreme forms of violence known to mankind.
The synthesis consensus of Viktor Frankl, Carl Jung, and William James simply put is that "spirit, spiritual processes, and religious beliefs create meaning, a sense of reality - and ultimately Reality, and Truth. In the anthology, Meaning in Positive and Existential Psychology (2014), Paul Wong, observes: “Frankl considers meaning seeking as stemming from one’s spiritual nature. William James emphasizes in his classic work, originally published in 1902, The Varieties of Religious Experiences: “They [spiritual experiences] determine our vital attitude [sense of reality] as decisively as the vital attitude of lovers is determined by the habitual sense,…” Jung observed, in the Collected Works (CW8: 648 -1968 revised) that “Life and spirit are two powers or necessities between which man is placed. Spirit gives meaning to his life, and the possibility of its greatest development.
On the synthesis-consensus of Carl Jung, Viktor Frankl, William James and Emile Durkheim, Paul Wong observed that “Your approach is new in the sense of a broad-minded integrative approach, breaking down the artificial traditional divide between science and religious, or scientific psychology versus humanistic or psychoanalytic psychology.” He went on to suggest that a title of “A new integrative approach" would be suitable." Of course, the reason Dr Wong said “new integrative approach is because the Synthesis consensus did not (and still doesn’t exist in mainstream psychology or even in textbooks of the psychology of religion.
Introduction To properly understand the academic situation and social sciences' views regarding racism, it is necessary to briefly review the Materialist Doctrine in the social sciences. As Claudia Nielsen pointed out, the psychiatrist McGilChrist astutely observed that "The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed." In a nutshell, the restricted methodology of the Materialist Doctrine produces, inevitably, results that have some serious limitations and restricted observations, data, and outcomes. Kay Deaux observed that the Materialist bias for quantification and laboratory experiments "precluded" "affective displays" since emotions are notoriously subjective. She goes on to say "In contrast, natural groups, whether family, fraternity, or nation, are often the arena for intense displays of emotion and strong affective ties." (p. 794 Handbook)
The end result is that none of social sciences' analyses of racism include the tremendously powerful emotions. generated by group-related instincts. .Of course, even a precursory overview of intergroup conflict involving genocides and atrocities shows clearly that perhaps The Most Salient characteristic of intergroup conflict would be that genocides manifest the most extreme forms of violence known to mankind.
Furthermore, the Restricted Methodology of Materialist Doctrine! that the arbitrarily and severely restricted methodology of the Materialist Doctrine was also a key factor in the Psychology of Religion's failure to follow scientific method. As the psychiatrist McGilChrist observed, "the arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed."
As Brian Josephson pointed out scientists obsess totally over the idea of spirituality as "Supernatural Being" As David on academia stated ""Spirit" refers to some kind of disembodied personhood!" First, there are plenty of types of spirituality-the spirituality of civic activists such as Martin Luther King Jr., Gandhi, Tolstoy and others who had very profound spiritual beliefs which were as source of inspiration and powerful drive at work in their lives.
Theoretically one could actually trace idealism back through the Old Testament Prophets like Isaiah, Amos, Hosea, Jeremiah and others-all who advocated ideals like justice and compassion. In fact the righteousness of Abraham who Questioned God about the rights and wrongs of destroying Sodom and Gomorrah. However, genetic studies reveal that traits of religiosity are inherited. As one psychologist pointed out infant children have an innate far of snakes then spiritual symbolism would necessarily be inherited along with some traits of religiosity. My argument that would be especially true when it comes to the historical connection in mythologies between spirit and meaning-truth-knowledge. And this Approach which focuses on unconscious processes of spiritual symbolism renders the question of whether transcendental or supernatural spirit are "real" completely and utterly irrelevant.
A Different Approach: Unconscious Processes and Spiritual Idea-Symbols In mythologies, prevalent throughout the world not surprisingly, nearly all include a deity or often many deities responsible for giving humanity truth (meaning), knowledge, often in the form of knowledge about trades-including Egypt, Mesopotamia, Africa, Armenia, Mongol-Turkic, Chinese, Greek and Roman, Celtic, Hindu, as well as many others For instance, the ancient Sumerian god, Enki, whose name was commonly translated as the "Lord of the Earth" is the Sumerian god of knowledge as well as water, mischief, crafts, and creation. At the beginning Enki was the city God of Eridi, but later spread throughout Sumer and even later transformed into the god Ea in Akkadian and Babylonian mythology. In Greek mythology, the gods and goddesses Apollo, Athena, Coeus, Metis, as well as Hecate, goddess of magic, crossroads, and safe passage after death all had responsibilities to transmit knowledge and truth.) states, "
They [the researchers] estimated the heritability of spirituality to be around 40 to 50 percent, which is quite high considering how tricky it is to measure. Other U.S. studies using even more detailed questions in larger numbers have found similar or even stronger genetic influences. These studies demonstrate our variable but innate inherited sense of spirituality, which affects how we perceive the world, ourselves and the universe. This is independent of our formal religious beliefs and practices and, strangely, largely independent of family influence." Complementing this is the research of Koenig et al. (2005) who report that the contribution of genes to variation in religiosity (called heritability) increases from 12% to 44% and the contribution of shared
"[O]ur perceptions of the profoundest reason and the most radiant beauty, which only in their most primitive forms are accessible to our minds-it is this knowledge and this emotion that constitute true religiosity!"
This profound observation by Albert Einstein shows how deeply embedded in human consciousness spiritually oriented emotions and spirituality actually are. Albert Einstein, near the beginning of his career, in a short article titled, The World As I See It (included in Living Philosophies (1931)), eloquently illustrated the spiritual 'essence of being,' as it were, when he stated unequivocally, "The most beautiful experience we can have is the mysterious. It is the fundamental emotion which stands at the cradle of true art and true science. Whoever does not know it and can no longer wonder, no longer marvel, is as good as dead, and his eyes are dimmed. It was the experience of mystery-even if mixed with fear-that engendered religion. A knowledge of the existence of something we cannot penetrate, our perceptions of the profoundest reason and the most radiant beauty, which only in their most primitive forms are accessible to our minds-it is this knowledge and this emotion that constitute true religiosity; it is in this sense, and this alone, I am a deeply religious man." (p.11 Ideas) Awe and wonder about life, the universe, and 'Creation' are powerful feelings and emotions prevalent throughout humanity which frequently tend to engender spiritual feelings.
The Spirituality of Dance, Music, and Art
“I saw the angel in the marble and carved until I set him free.” Michelangelo
It would seem appropriate to begin the story of spirituality at the beginning. Art has been intimately associated or connected with spiritual and religious beliefs since prehistoric times. Chelsea Ann Rulofson, in her thesis, Spirituality in Modern Art observed that, “Artists since the beginning of time have been closely and, most times, inseparably fused with spirituality and religion. (p.33). As Abraham Joshua Heschel (1907 – 1972), the famous Jewish theologian and Jewish philosopher, that “What would art have been without the religious sense of mystery and sovereignty, and how dreary would have been religion without the heroic venture of the artist to embody the mysterious in visible forms, to bring his vision out of the darkness of the heart, and to fill the immense absence of the Deity with the light of human genius.” (p. 118)
The sociologist Carole Cusack observes, "It is a truth generally acknowledged that religions have been the earliest and perhaps the chief progenitors of cultural products in human societies. Mesopotamian urban centres developed from large temple complexes, Greek drama emerged from religious festivals dedicated to deities including Dionysos and Athena, and in more recent times Christianity has inspired musical masterpieces including the ‘St Matthew Passion’ by the Lutheran Johann Sebastian Bach (1686-1750), the motets of the Catholic William Byrd (1540-1023), and the striking paintings of the Counter-Reformation Spaniards Ribera, Zurbaran, and Murillo in the seventeenth century (Stoichita 1995).
The philosopher, Susanne K. Langer, in her article, The Cultural Importance of the Arts. Langer highlights the aspect of art as a subtle and unconscious influence and force in society and culture. "Every culture develops some kind of art as surely as it develops language. Some primitive cultures have no real mythology or religion, but all have some art - dance, song, design (sometimes only on tools or on the human body). Dance, above all, seems to be the oldest elaborated art…... What sort of thing is art, that it should play such a leading role in human development?...... It fits better with the conviction held by most artists, that art is the epitome of human life, the truest record of insight and feeling, Art is, indeed, the spearhead of human development, social and individual. The growth of a new art or even a great and radically new style always bespeaks a young and vigorous mind, whether collective or single. It is not an intellectual pursuit, but is necessary to intellectual life; it is not religion, but grows up with religion, serves it, and in large measure determines it.”
The New Social Identity Theory is based on existing Social Identity Theory. The ingroup-outgroup syndrome is the central concept. Through extensive laboratory experiments the reality of the ingroup-outgroup syndrome and best illustrated by the minimal group paradigm which has been proved experimentally and demonstrates that even the minimal “cognitive” trigger can set the ingroup-outgroup syndrome into action which could be portrayed as having the distinct characteristic of people [subjects] showing at time exaggerated favoritism towards ingroups coupled with at times overt hostility towards out group members.
What makes the New Theory of Social Identity “new” is the fact that I add group-related instincts as the Unconscious Processes that the Ingroup-Outgroup Syndrome trigger into action. What makes this especially relevant is because this New Social Identity Theory can explain how scapegoating works and it does work as Hitler clearly demonstrated as well as many other political leaders such as Trump, Putin, and many other contemporary political leaders of several countries now show. The theory explaining scapegoating is relatively simple. What Trump does is to vilify and demonize outgroups – Mexicans, Blacks (i.e., Black NFL players who take a knee), other minorities such as Muslims (i.e., the Squad).
There are two factors one needs to keep in mind: 1. There are very powerful unconscious emotions involved in patriotism 2. The ingroup-outgroup trigger which activates them is a hair trigger. So, when Trump vilifies outgroups that triggers the ingroup-outgroup syndrome since Trump has self-identified himself as an ingroup-patriot – and the powerful emotions do the rest. There are some underlying conditions that facilitate this as well – such as a widespread emotional perception among right wing political and Christian that the “moral fiber” of America has deteriorated that is undermining the true strength of America and Christianity.
I would argue that an analogy could be made between a horse drawing a cart with goods in it on a metaphor to prophecy. There would be three characteristics or aspects that would determine how prophecy works – the horse-energizer that pulls the cart,, then the cart would be the story or narrative, and finally - in the cart are the goods - the message, the truth, or the Word of God.
Later Dr. Buehler points out that later Daniel would pray: “Therefore has the Lord watched (shaked) upon the evil, and brought it upon us: for the Lord our God is righteous in all His works which He does: for we obeyed not His voice.” (Daniel 9:14)
Jeremiah clearly has the same respect for God being beyond words and beyond comprehension as the Early Christian Mystics such as St Gregory of Nyssa, Denys, as well as St Augustine.
That understanding and respect for God appears to have been lost to many modern Christian leaders, in my view. Personally assuming one "knows" God in any absolute way is a form of Blasphemy in my view.
It is second nature for human beings to think of forces in the world. Even inanimate forces like forest fires are seen by forest fighters in human terms as beings or entities with devious human intentions. The ancient Greek philosopher, Xenophanes (c.570–c.475 BC), first observed that anthropomorphism was very influential in ancient Greek religion. Xenophanes is famous for his verse about 'anthropomorphism': But if horses or oxen or lions had hands, or could draw with their hands and accomplish such works as men, horses would draw the figures of the gods as similar to horses, and the oxen as similar to oxen, and they would make the bodies of the sort which each of them had." David Hume the famous philosopher (1711 – 1776) stated the same exact thought that human beings can only ordinarily think and envision things except in human terms and a human frame of reference because their mind-set limited people - for the most part - to what they knew and could envision.
"More than you can Imagine!" - Maryland State Motto
St Augustine (c.354-c.430 AD) made essentially the same observation as Hume, only much earlier, that people can only think in human terms and generally lack the capability of stepping outside themselves - however St Augustine emphatically pointed out that was wrong thinking. As St. Augustine observed, “God is best known in not knowing him.” Karen Armstrong as a general observation observes, “We could not speak about God rationally, as we speak about ordinary beings….” St. Augustine states unequivocally, "God is not what you imagine or what you think you understand. If you understand you have failed." That is echoed by St Gregory of Nyssa, in the classic work, the Song of Songs, which states unequivocally, "According to the true words of the Lord [Mt 5.8], the pure of heart will see God. They will receive as much as their minds can comprehend. However, the unbounded, incomprehensible divinity remains beyond all comprehension." (p.161 Song of songs)
What makes selective attention pivotal?? Because what people pay attention to is a product of their motivation/purpose. The other side of the selective attention coin is as William James explained attention “implies a withdrawal from some things in order to deal effectively with others.” – which reinforces Maimone-Mannheim argument that ideologies tend to exclude (filter) what doesn’t fit their ideological framework. There are several “lessons” to be drawn from selective attention such as the shift from lunar to solar orientation. There are several historically documented developments – evolution - of spiritual and religious beliefs” Mannheim’s Paradigm stated that the social sciences and spiritual-religious worldviews were shaped by the political-economic reality of society – in part explained by the selective attention function.
1. “Selective attention,” also called “selectivity bias”—the tendency to orient oneself toward and process information from only one part of our environment to the exclusion of other parts, no matter how obvious those parts may be.” David DiSalvo
2. “Tell me to what you pay attention and I will tell you who you are!” - Ortega y Gasset
3. “Attention may sound dull, but it is an essential aspect of consciousness. In fact, it governs what it is that we turn out to be conscious of, and therefore plays a part in the coming into being of whatever exists for us “We bring about a world in consciousness that is partly what is given, and partly what we bring, something that comes into being through this particular conjunction and no other. And the key to this is the kind of attention we pay to the world.” Iain McGilchrist
4. Neuroscience & Selectivity: “It is argued that selectivity in processing has emerged through evolution as a design feature of a complex multi-channel sensorimotor system, which generates selective phenomena of “attention” as one of many by-products.”
5. “Mental categories are absolutely essential in simplifying and understanding the information-rich environment,……” John Bargh (before you know it) Mental Categories produce stereotypes [effectively symbols of condensed information].
5. Filtering & selective attention: “William James wrote that attention “implies a withdrawal from some things in order to deal effectively with others.” “[interaction with stimuli] is indeed accomplished, quite literally, within the approach circuit of the rostral tectum. And while these simple circuits for governing interactive behavior may seem far removed from the higher cognition of humans, they are indeed the precursors to the mechanisms that control what has been called “selective attention.”
6. Christina Maimone on Mannheim “Ideology is, as Mannheim uses the term, a mode of thought that obscures the real condition of society to the group holding the thought, thereby stabilizing the shared social reality of the mode of thought. Groups are simply unable to see particular facts that would undermine their conception of the world, that would show their collective perception of the social situation to be a misapplication of thought to experience
"
Rollo May, an American existential psychologist and author, observed “There has been a radical change during the past three decades… Neither term, "symbol" or "myth," even appears in the index of the standard psychology textbooks.” He goes on to say that this oversight was due to the “proclivity” – the materialist fixation - with data “which could ultimately be described in physiological or stimulus-response terms.” That is evidence that McGilChrist’s argument that the materialist fixation with quantification “restricts and limits” data and informaiton was correct.
What happened? In a nutshell, when materialism - with its fixation with laboratory experiments (Kay Deaux) and the Materialist Quantification Bias (Iain McGilChrist) - became the dominant ideology, symbolism got sidelined and marginalized - because it didn't fit in the materialist framework. To further complicate matters, both Muzafer Sherif and Viktor Frankl emphasized the fact that the different disciplines of science and different schools of thought are largely separate and disconnected – so the Jungian and Symbolic Interactionalism schools of thought remained outside mainstream psychology.
Similar to Rollo May’s view, Elzbieta Halas observes: “After all, symbolization processes are an integral part of social phenomena and are natural to people’s social life. Unfortunately, they are not generally recognized as of primary significance for the examination of social life. Too often symbolism is thought of as an epiphenomenon, a phenomenon that is derivative of what are considered to be more important factors, such as business, resources, power, organization, etc. which are allegedly ‘objective’ facts.”
This is an important point - so I should add that the Galileo Commission came to similar conclusions: “1. The underlying assumptions – or world model – that predominate in the majority [of the modern scientific community] are narrowly naturalistic in metaphysics, materialistic in ontology, and reductionist-empirical in methodology. 2. This results in the belief that consciousness is nothing more than the consequence of a complex arrangement of matter or a phenomenon emerging from brain activity. 3. This belief is neither proven nor justified.”
Furthermore, The scholar and psychiatrist McGilChrist observed: “The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed.” – which emphasizes that the materialist fixation with quantification creates a serious methodology problem – flaw.
The “extreme adherence to materialism is too restrictive and limiting”
Jeremiah Lasquety-Reyes, author and widely quoted expert on Filipino ethics - in an email reply to me, “Hi Charles, I completely agree with you that this extreme adherence to materialism is too restrictive and limiting, and frankly fails to capture so many richer aspects of human experience and psychology. It leaves the field of psychology all the poorer. I am myself looking for a framework that helps me confront it. Partly, I think an alternative metaphysics is needed, one that respects the reality and meaning of things like love, relationships, and the profound reality of other people as people and not just as a compound of atoms, chemicals, and neurons firing. Glad that we're on the same page!”
Half of human consciousness is not strictly quantifiable: hope, art, dreams, music, poetry, true love, awe-wonder, freedom, ideals, justice, - not to mention death. I would briefly question how a methodology – described by McGilChrist in terms of a “rigid adherence to quantification” – which is appropriate to physics or chemistry - not human consciousness got applied to human consciousness. Both Kenneth Gergen and Maimone highlight the fact that social knowledge is a distinct category
Lastly, I highlight the fact that, Rollo May, an American existential psychologist and author, observes that “There has been a radical change during the past three decades… Neither term, "symbol" or "myth," even appeared in the index of the standard psychology textbooks.” Similarly, spirituality has been sidelined and marginalized in mainstream psychology! In a 700 plus page comprehensive 'History of Psychology' - titled “The Story of psychology” - by Morton Hull, there is not one single reference to meaning, spirit, spirituality, or even religion. That being said I should add that Morton Hull did highlight the archaic references in ancient Greek philosophy but left out spirituality as expounded by Jung, Frankl, and William James. I thought perhaps this could possibly have been just one individual's prejudices, so I checked into my comprehensive "reference handbooks" for Self and Identity, as well as, Social Psychology. To my dismay, I discovered there was not a single reference to either spirit, spirituality, or religion. When I asked what training Dr Stacey Neal (JHU) had regarding ‘people’ who have spiritual experiences, she said she had no education or training.
Percepția-conștiința socială este ordine socială: Ramon Reyes evidențiază aspectul unificator al spiritualității în societățile umane timpurii: „În concluzie, ordinea socială și morală cuprinde vii, morți, zeități și spirite”.
Studii de spiritualitate genetică și compasiune
1. Ce dezvăluie gemenii despre știința credinței
Tim Spector afirmă: „Ei [cercetătorii] au estimat că moștenirea spiritualității este de aproximativ 40 până la 50 la sută,...
2. Dr. Ming Tsaung Studii gemene de spiritualitate
Comings concluzionează că „După cum sa arătat mai sus, spiritualitatea are o componentă genetică semnificativă... Cred că cel mai important [factor] este coeziunea socială îmbunătățită... [Cea mai bună definiție a spiritualității este sentimentul de a fi conectat cu ceva mai mare decât tine însuți, nu neapărat ceva supranatural.
3. Un studiu explorator al efectelor experiențelor paranormale și spirituale
J. E Kennedy a observat că experiențele spiritual-psihice au produs „credință crescută în viața de după moarte, credința că viața lor este ghidată sau supravegheată de o forță sau o ființă superioară, interes pentru chestiuni spirituale sau religioase, sentiment de conexiune cu ceilalți, fericire, bine... ființă, încredere, optimism cu privire la viitor și sensul vieții.”
4. Semnificația socială a spiritualității: am stabilit legătura dintre spiritualitate și compasiune superioară
Spiritualitatea a fost asociată în special cu a avea o identitate spirituală, a avea experiențe transcendente și a avea tendința de a se ruga……. participanții mai mulți spirituali au tendința de a simți compasiune, p.208) … să fi avut experiențe transcendente…, iar persoanele religioase au mai multe șanse să citească cărți sfinte religioase și să creadă într-o formă de religie mai fundamentalistă (p.214)
5. Dragoste plină de compasiune pentru ceilalți apropiați și pentru umanitate
Sprecher și Fehr: „Cei care erau mai religioși sau spirituali au experimentat o iubire mai plină de compasiune decât cei care erau mai puțin religioși sau spirituali.
Dovezi istorice și sociologice privind spiritualitatea-compasiune, precum și studiile psihologice experimentale, pare ușor evident că simbolismul spiritual inconștient este corelat cu valorile prosociale, idealurile spirituale și ordinea social-morală.
1. Cercetarea genetică demonstrează în mod constant o corelație între spiritualitate și compasiune
2. Dovezile sociologice și psihologice demonstrează importanța și realitatea simbolismului inconștient
3. Dovezile istorice, sociologice și psihologice sugerează o corelație între spiritualitate - între simbolismul spiritual inconștient - și ordinea social-morală
Unfortunately, human history - from a certain perspective - is a history of genocides and atrocities. Extreme forms of violence in certain "conflicts with outgroups" is a too well documented fact in human history - a problem deeply embedded in human culture and human consciousness - that only proper understanding and education will solve. That fact is excluded by mainstream social psychology and from social identity theory. Relevance: The recent FBI report said hate crimes hit an all-time high in America
It is readily apparent, from even a precursory view of history, that “Some circumstances trigger extreme forms of violence in some
"conflicts with outgroups" - a very consistent factor in history. On top of that, groups related instincts - powerful emotions correlated with ingroup-outgroup conflicts are a factor in wars of course.
Setting the stage, the deadly wars of places like Rwanda, Bosnia, and Ethiopia claimed the lives of 30 million people and made refugees of another 45 million. Why are these extreme forms of violence important?
As the authors of the article "Beyond the Group Mind: A Quantitative Review of the Interindividual–Intergroup Discontinuity Effect" which was published in Psychological Bulletin, observed, “It is estimated that just in the final decade of the twentieth century, the deadly wars of places like Rwanda, Bosnia, and Ethiopia claimed the lives of 30 million people and made refugees of another 45 million (McGuire, 1998). Still, even though human relations may be as “stubbornly set” as ever, this meta-analysis underlines that great strides have been made toward understanding why intergroup relations are often more antagonistic and competitive than interindividual relations."
Is Modern Materialist psychology facilitating scapegoating & racism? There is truth to the maxim - Out of sight, out of mind!
Saslow states “Spirituality was especially associated with having a spiritual identity, having had transcendent experiences, and tending to pray……. more spiritual participants were more likely to tend to feel compassion, ………. Spirituality is related to the emotional core of religion,…..”
Similar to Saslow’s “spiritual identity” Dr. P. Wong emphasizes Viktor Frankl’s principle: “that human beings have a spiritual core with an innate need for meaning. In other words, the innermost core of the “self” is spiritual…. It is this spiritual and motivational emphasis on meaning seeking that makes us truly human. We seek meaning because we are spiritual beings.
Preface: Dr. Paul Wong, Professor Emeritus of Trent University and Trinity Western University, and the founding President of INPM, - after I approached him with a brief summary of my Synthesis Consensus of Viktor Frankl, William James, and Carl Jung, looked it over and observed: “Your approach is new in the sense of a broad-minded integrative approach, breaking down the artificial traditional divide between science and religious, or scientific psychology versus humanistic or psychoanalytic psychology.” He went on to suggest that “A new integrative approach" would be suitable." Actually, the synthesis consensus is, in fact, “new!” In all my research - not to mention any feedback from my extensive writing about the synthesis consensus – no one mentioned a consensus of Frankl, Jung, and James.
Synthesis Consensus – New Integrative Approach
Carl Jung: "Spirit gives meaning to his [man's] life" - Carl Jung, a psychoanalyst and contemporary of Sigmund Freud, couldn't have been clearer - or more succinct - when he made that simple but profound statement. (CW8:643) Jung observed, in the Collected Works (CW8: 648 -1968 revised) that “Life and spirit are two powers or necessities between which man is placed. Spirit gives meaning to his life, and the possibility of its greatest development. But life is essential to spirit, since its truth is nothing if it cannot live.” This is consistent with Jung’s strongly expressed belief that experiences are a primary influence on a person’s beliefs.
Dr. Paul Wong quotes Viktor Frankl's synopsis of the noetic [spiritual] processes: "The noetic dimension contains such qualities as our will to meaning our goal orientation, ideas and ideals, creativity, imagination, faith, love that goes beyond the physical, a conscience beyond the superego, self-transcendence, commitments, responsibility, a sense of humor, and the freedom of choice making. The human dimension is the medicine chest of the logotherapist. Patients are made aware that they have these rich resources of health within." (Fabry 1994 pp.18-19) [my italics]
William James also states that spiritual and religious experiences create a “sense of reality” (p.48) in some circumstances. I should add that, of course, experiences in general – not just spiritual experiences – shape peoples’ “sense of reality”.
1. Besoin de sens : « Le sens de la vie, c'est de donner un sens à la vie ! – est une illustration quintessentielle de la théorie de l'esprit humain du psychanalyste emblématique Viktor Frankl ! (p. 22 Volonté) Le principe fondamental de Frankl est que les êtres humains ont une volonté de sens !
2. Le besoin d'appartenance est profondément enraciné dans la conscience humaine. Comme l'a fait remarquer l'éminent psychologue social Roy Baumeister, « il est évident que les gens ont un besoin profondément enraciné d'avoir des contacts avec d'autres personnes ». (p.14 Significations) Baumeister et Leary soutiennent avec force : "Nous [Baumeister et Leary] suggérons que l'appartenance peut être un besoin presque aussi impérieux que la nourriture et que la culture humaine est considérablement conditionnée par la pression pour fournir l'appartenance." (p 498 besoin)
3. un. Besoin d'idéologie : Les religions, comme tout le monde le sait, sont des idéologies, au même titre que les idéologies politiques telles que le communisme ou le capitalisme. Dans ses écrits sur la politique des pays émergents, Clifford Geertz, une icône de l'anthropologie, soutient que les idéologies religieuses, ethniques et nationalistes sont des « forces primordiales » à l'œuvre dans l'histoire et la société politique.
b. Les êtres humains ont besoin d'ordre et de structure. Les psychologues sociaux Michael Hogg et Dominic Abrams, observent que sans processus dans l'esprit qui mettent de l'ordre et organisent la multitude de stimuli et d'expériences, "nous serions submergés et paralysés par une surstimulation". Dans leur livre sur l'identité sociale, ils soulignent que toute « théorie » psychologique, sous une forme ou une autre, « suppose » que l'esprit « impose de l'ordre » et structure les processus qui opèrent dans l'esprit. (p.17 soc id)
4. Expériences et croyances spirituelles en tant que sens du monde et fonction de synthèse-consensus : Toute vision objective des croyances spirituelles et religieuses - des mythes, des récits, des paraboles et des enseignements - il serait évident que ces croyances " donnait un sens au monde. En plus de cela, il y a la synthèse-consensus de Frankl, James et Jung selon laquelle les expériences spirituelles [l'esprit] créent un sens et construisent un sens de la réalité et donnent un sens au monde.
Einstein a observé: "Essayez de pénétrer avec nos moyens limités les secrets de la nature et vous découvrirez que, derrière toutes les lois et connexions discernables, il reste quelque chose de subtil, d'intangible et d'inexplicable. La vénération de cette force au-delà de tout ce que nous pouvons comprendre est ma Dans cette mesure, je suis en fait religieux.
Beaucoup pensent que la science est illimitée et englobe tout! Ce n'est tout simplement pas vrai! Explorer les limites de la «science», de la «psychologie» et de la méthodologie matérialiste. Le dilemme "Is-Ought" de Hume; Tolstoï "au-delà de la cause et de l'effet"; Einstein "la connaissance de ce qui est" n'équivaut pas à "devrait être" En plus de faire écho aux vues d'Einstein et Hume sur la morale, Antonio Damasio déclare, dans Erreur de Descartes: l'émotion, la raison et le cerveau humain (2005), "Je suis sceptique sur présomption d'objectivité et de détermination de la science. J'ai du mal à voir les résultats scientifiques, en particulier en neurobiologie, comme autre chose que des approximations provisoires.
Research by Kathleen Vohs and Jonathan Schooler showed that “It seems that when people stop believing they are free agents; they stop seeing themselves as blameworthy for their actions. Consequently, they act less responsibly and give in to their baser instincts. Vohs emphasized that this result is not limited to the contrived conditions of a lab experiment. “You see the same effects with people who naturally believe more or less in free will,” she said.
“Further studies by Baumeister and colleagues have linked a diminished belief in free will to stress, unhappiness, and a lesser commitment to relationships. They found that when subjects were induced to believe that “all human actions follow from prior events and ultimately can be understood in terms of the movement of molecules,” those subjects came away with a lower sense of life’s meaningfulness. Early this year, other researchers published a study showing that a weaker belief in free will correlates with poor academic performance……. The list goes on: Believing that free will is an illusion has been shown to make people less creative, more likely to conform, less willing to learn from their mistakes, and less grateful toward one another. In every regard, it seems, when we embrace determinism, we indulge our dark side.” (There’s No Such Thing as Free Will - But we’re better off believing in it anyway. Story by Stephen Cave Atlantic, JUNE 2016 ISSUE)
The Meaning of Meaning and Health
Stephen Cave goes on to say, “Also, from more general studies of human consciousness, there appears to be a correlation between “meaningless” and difficulties handling stress: “People perceive their life as meaningful when they find coherence in the environment. Given that meaning of life is tied to making sense of life events, people who lack meaning would be more threatened by stressful life events than those with a strong sense of meaning in life. Four studies demonstrated links between perceptions of life’s meaningfulness and perceived levels of stress…… These findings suggest that perceiving life as meaningful functions as a buffer against stressors.” Meaning in life and adjustment to daily stressors (Jina Park and Roy F. Baumeister Department of Psychology, Florida state university, Tallahassee, Fl, USA)”
Michael Steger perhaps provides a good synopsis of the pivotal role and function of meaning in human consciousness when he states that “meaning is, at its heart, an integrating factor for people. Meaning pulls together people’s ideas about who they are, the kind of world they live in, and how they relate to the people and environments around them. Meaning incorporates these elements into people’s aspirations and overarching aims. (Quest p. 169)
As the psychologists, Gary T. Reker and Dr. Paul T. P. Wong, remark, “[G]lobal meaning functions as an effective buffer of life stress (health protecting) and as a generalized enhancer of psychological well-being, and self-esteem (health promoting). (Quest p.443) Reker and Wong go on to say, “individuals develop personal meaning orientations that individually and collectively contribute to positive psychosocial functioning. (p. 444) Peterson and Park observe, “Both an orientation to meaning and the presence of meaning were positively associated with life satisfaction and positive affect and negatively associated with depression and negative affect.” (Quest p.289)
Dr Stephen Farra agreed with that – and went one better. Dr Farra stated “Our models are out reality. But our models are not reality. That coincides with the immortal philosopher Kant who argue we do not perceive the real world – but “representations” of the real world. Similarly, Bargh - from unconscious research - emphasizes mental categories and norms/stereotypes. Jung emphasizes symbols – which he argues are outside cognitive appraisals. The bottom line is that “models” - and how we envision the world - are not just pivotal – but vital.
Aristotelian Scientific Method Applied to Spirituality –
Counterpoint to the materialist maxim that "All spirituality is unreal"
Aristotle described Scientific Method as
1. Gather the Facts
2. Categorize the Data
3. Analyze the Information
4. Draw Conclusions
A proper categorization has not been done – here is a preliminary sketch – in context of William James Principle of “Practical Use!” That is the focus is “real world” spirituality counterpoint to the materialist maxim that "All spirituality is unreal" - I write about artistic spirituality, the spirituality of music (surprisingly, the spirituality of grieving, and dreams of the deceased which as one psychologist observed are not "unusual" and some studies demonstrate facilitate healing, the spirituality of compassion. Recently I have also written about dreams as a source of [divine inspiration and the T’boli (and Bla'an) dream weaving - which is known world-wide for textile creativity.
With a comparison with categorization from the chapter, "Mystical, Spiritual, and Religious Experiences” – Park and Paloutzian’s Handbook
1. "UFO's and Alien abductions"
2. "Psychedelics or Entheogens"
3. Near-Death Experience
4. Numinous and Mystical Experiences.
Commentary: Brian D Josephson, a Nobel-prize winning quantum physicist – the only Welshman to earn the Nobel peace prize - who also happens to believe that precognition and telepathy are hypothetical real possibilities, in his article, Religion in Genes (Nature, Vol 362, April 15, 1993) stated unequivocally that “With religion, focusing on the factuality or otherwise of religious belief similarly misses the point: the significant questions in this context relate to the functions and fruitfulness of religious beliefs.” “Dawkins criticizes religion on the grounds of apparent conflicts between religious beliefs and scientifically established facts.” That is, scientists are fixated on the "supernatural." - and as J. E Kennedy points out failed to do a proper analysis of spirituality – “very little research” has been done on people who have spiritual-psychic experiences.
Comme l'a souligné Claudia Nielsen, le psychiatre McGilChrist a astucieusement observé que «la portée de l'enquête et de la compréhension de la doctrine matérialiste avec son adhésion rigide au principe réellement arbitraire de quantification et une suraccentuation des caractéristiques physiologiques est sévèrement restreinte et limitée dans les analyses qui peut être effectuée." Comme le fait remarquer Kay Deux, un psychologue social, la fixation de la psychologie sociale sur les expériences de laboratoire exclut les «manifestations affectives» et les émotions. Autrement dit, la doctrine matérialiste exclut certains faits, informations et preuves en raison de la fixation sur la quantification physiologique. Par exemple, quand il s’agit de contourner et d’ignorer les instincts parce que les génocides ne peuvent pas être mis en laboratoire, ce n’est pas un problème anodin, mais cela a eu un effet préjudiciable majeur sur la compréhension du racisme par les gens.
El inconsciente colectivo de Jung
El inconsciente colectivo de Jung se centra en las motivaciones arquetípicas. Brevemente debo abordar el concepto de arquetipos: ¿Qué es un arquetipo? Las descripciones intelectuales, racionales, me parecen como calcular cuántos ángeles caben en la cabeza de un alfiler. Aquí hay una definición de Wikipedia: "el significado formulado de una imagen primordial por la cual fue representada simbólicamente".
Edward Edinger dijo: "El nivel arquetípico más profundo (de la mente) no tiene su origen en la experiencia personal, sino que es una estructura psicológica innata, presente al nacer y común a todos los seres humanos, tal como lo es la estructura física del cuerpo. Esto estructura interna se compone de los arquetipos, patrones universales que representan las experiencias típicas de la humanidad. El nivel arquetípico se revela en las religiones, las artes, en los frutos de la creatividad humana, y en los sueños y visiones. Jung sugiere que la mitología también surge de esta capa impersonal de la psique humana. En los mitos encontramos formas e imágenes particulares a través de las cuales podemos captar las realidades arquetípicas que subyacen a toda experiencia psíquica y en gran medida la determinan. A partir de esto se puede ver que un conocimiento de las capas mitológicas es fundamental para que nos hagamos conscientes de los niveles profundos de la psique". Edinger, Edward F. The Eternal Drama
1. Estudios de Fandom de Harry Potter y Star Wars: Los estudios de Fandom indican claramente la existencia de un simbolismo inconsciente orientado espiritualmente.
2. Simbolismo espiritual inconsciente: El simbolismo espiritual tiende a tener una carga emocional a veces.
3. Potencial inconsciente: Eso podría entenderse como un potencial inconsciente, similar a la parábola de la "semilla" que a menudo simboliza la creación potencial de la vida.
4. Filtro: ¿Qué personas filtran la información de manera diferente, lo que podría explicar por qué Fraser Watts, en Psicología, Religión y Espiritualidad, destacó el hecho de que en una encuesta el 24% de las personas encuestadas que respondieron que sí tenían espiritualidad espiritual o trascendental? experiencias resultaron ser ateos. Dado que tanto los ateos como las personas religiosas y espirituales tienen experiencias espirituales, parecería una clara indicación de que están en funcionamiento procesos espirituales "inconscientes". Me he encontrado con cierta información que indica que la mentalidad "materialista" también es genética hasta cierto punto. Y hay estudios como señala J. E. Kennedy que indican que las personalidades NF tienen predisposición a ver visiones de personas fallecidas.
1. Harry Potter et Star Wars Fandom Studies : Les études de fandom indiquent clairement l'existence d'un symbolisme inconscient orienté vers la spiritualité.
2. Symbolisme spirituel inconscient : Le symbolisme spirituel a parfois tendance à être chargé émotionnellement
3. Potentiel inconscient : Cela pourrait être compris comme un potentiel inconscient - semblable à la parabole de la « graine » qui symbolise souvent la création potentielle de la vie.
4. Filtre : quelles personnes filtrent les informations différemment, ce qui pourrait expliquer pourquoi Fraser Watts, dans Psychology, Religion, and Spirituality, a souligné le fait que dans une enquête, 24 % des personnes interrogées ont répondu qu'elles avaient une spiritualité spirituelle ou transcendantale. expériences se sont avérées athées. Étant donné que les athées ainsi que les personnes religieuses et spirituelles ont des expériences spirituelles, cela semblerait une indication claire que des processus spirituels "inconscients" sont à l'œuvre. J'ai trouvé des informations qui indiquent que l'état d'esprit «matérialiste» est également génétique dans une certaine mesure. Et il y a des études comme le souligne J. E. Kennedy qui indiquent que les personnalités NF ont une prédisposition à avoir des visions de personnes décédées.
Nouvelle approche paradigmatique du sens et de la spiritualité Approche intégrative » en tant que synthèseconsensus de Frank, Jung et James Synthèse Holistique & Paradigme de Baumeister : Inconscient et ne peut plus s'étonner, ne plus s'émerveiller, est comme mort, et ses yeux sont obscurcis. C'est l'expérience du mystère même s'il est mêlé de peur qui a engendré la religion. Une connaissance de l'existence de quelque chose que nous ne pouvons pénétrer, nos perceptions de la raison la plus profonde et de la beauté la plus radieuse, qui ne sont accessibles à notre esprit que dans leurs formes les plus primitives, c'est cette connaissance et cette émotion qui constituent la vraie religiosité ; c'est en ce sens, et en cela seulement, que je suis un homme profondément religieux. (p.11 Idées) La crainte et l'émerveillement à propos de la vie, de l'univers et de la « Création » sont des sentiments et des émotions puissants qui prévalent dans toute l'humanité et qui ont souvent tendance à engendrer des sentiments spirituels. À un moment ou à un autre, presque tout le monde éprouve des sentiments et des émotions orientés vers la spiritualité. En fait, la langue japonaise a même un mot spécifique pour les émotions très naturelles et puissantes de crainte et d'émerveillement, qu'Einstein a décrites avec tant d'éloquence : « Yugen ! Yugen est défini comme une prise de conscience de la vie ou de l'univers qui déclenche ou suscite des réponses émotionnelles ou spirituelles trop profondes et trop puissantes pour les mots, ou alternativement, la capacité fondamentale d'une personne à vraiment apprécier et comprendre l'art et la beauté, et Albert Einstein, vers le début de sa carrière, dans un court article intitulé The World As I See It (inclus dans Living Philosophies (1931)), a illustré avec éloquence « l'essence spirituelle de l'être », pour ainsi dire, lorsqu'il a déclaré sans équivoque , "La plus belle expérience que nous puissions vivre est le mystérieux. C'est l'émotion fondamentale qui se tient au berceau de l'art véritable et de la science véritable. Celui qui ne le sait pas "[N]os perceptions de la raison la plus profonde et de la beauté la plus rayonnante, qui ne sont accessibles à notre esprit que dans leurs formes les plus primitives c'est cette connaissance et cette émotion qui constituent la véritable religiosité!" Cette observation profonde d'Albert Einstein montre à quel point les émotions et la spiritualité à orientation spirituelle sont profondément ancrées dans la conscience humaine. "Chacun de nous porte une étincelle unique du divin, et chacun de nous est aussi une partie inséparable de la toile de la vie. Viktor Frankl
Det finns några sanningar som är självklara. Som framgår av bilderna nedan skulle socialt medvetande vara en av dessa självklara sanningar. Ändå, i nästan hundra år, har materialister hävdat det
1) "Det finns ingen psykologi av grupper" (Allport's Taboo - 1927) och/eller
2) mänskligt medvetande är begränsat till avfyrning av neuroner i hjärnan och därför kan det inte finnas något socialt medvetande. Det är ett absurt argument.
Det följer inte av det faktum att nervceller eldar i hjärnan att det inte finns något socialt medvetande!
Jämför bilderna ovan - av folkmassor som samlats för rockkonserter, protester och folkdanser med den rådande akademiska normen och abstraktionen att "There is no psychology of the group" (dvs. Allports tabu 1927). Till och med en första blick på dessa bilder förmedlar tydligt och levande verkligheten att – faktiskt – ja, det finns gruppers psykologier (förmodligen fler än en)
Påven Franciskus gör en intressant koppling angående reduktionism: "Det krävs en delikat balans för att bekämpa våld som utövas i en religions, en ideologis eller ett ekonomiskt systems namn, samtidigt som religionsfrihet, intellektuell frihet och individuella friheter skyddas. Men det finns en annan frestelse. som vi särskilt måste skydda oss mot: den förenklade reduktionismen som bara ser gott eller ont; eller, om du så vill, de rättfärdiga och syndarna."
På sätt och vis sa den helige Gregorius av Nyssa samma sak århundraden tidigare. ”Begrepp skapar idoler; bara förundran förstår någonting. Människor dödar varandra för idoler. Förundran får oss att falla på knä.” ― Saint Gregory of Nyssa
Det är faktiskt samma sak som Dr Stephen Farra sa också
Charles, jag håller starkt med om att den definitiva felslutningen (som leder till en sluten materialism) är andligt gift och har skadat oss alla! Frankl skriver om hur en sluten naturalism leder till en kvävande reduktionism, vilket leder till en mental och känslomässig nihilism och den sorts moraliska korruption han upplevde i Auschwitz och Dachau. Vi har kroppar och hjärnor, men inom dessa kroppar och hjärnor utvecklar vi transcendenta själar och självtranscendenta andar. Vi har potentiellt stor frihet och flexibilitet. Om allt detta tror jag att vi är överens.
Nancy Pearcey förklarar den psykologiska verkligheten när hon säger: "De mest konsekventa versionerna av materialism förnekar verkligheten av allt bortom materien - ingen själ, ingen ande, ingen vilja, inget sinne. Detta kallas reduktionism: människor reduceras till biokemiska maskiner." I Mannheims teori är materialism i denna mening ett tankesätt eller ett "tänkesätt", säger Dr Maimones.
Why is the Battle of Chosin Reservoir important?
Preface: Materialist dogma – “There is no psychology of groups” (Allport 1927): “Psychologists who study groups approach the idea of a group as an entity only very gingerly. The field, or members of the field, apparently still feel the sting of Allport’s (1927) remonstration of those who were attracted to McDougall’s idea of “group mind.” ([Modern textbook] Hazel Markus, Shinobu Kitayama, Rachel Heiman, the authors of the chapter Culture and “Basic” Psychological Principles, of the Social Psychology Handbook of Basic Principles)
Esprit de Corps and Patriotism as a form of social consciousness and as a “psychology of groups”
While I write quite a bit on transcendental spirituality such as the spirituality of grieving or autistic spirituality, I write more about social consciousness than anything else I believe (which is consistent with theologian’s views on prophecy – for record). I believe my first discussion on academia.edu on social consciousness was in 2018. I came across the argument by an anthropologist that social consciousness is an ontological reality - the nature of being. The British casualties in one day in the battle of the Somme was 50,000 – that is NOT “the nature of being” – but a very powerful force.
A French anthropologist - when I questioned him about social consciousness (which is different from Durkheim/Jungian collective consciousness) said he knew nothing about it but he was sure some, somewhere had written about it – and I needed to research every essay ever written to find it. So, I googled social consciousness in Wikipedia. There were only three references – no social psychologists or anthropologists – the most salient reference being Karl Marx, the creator of Marxism.
Esprit de corps and patriotism also refute Dawkins False Premise: "[G]ene selfishness will usually give rise to selfishness in individual behaviour…. there are special circumstances in which a gene can achieve its own selfish goals best by fostering a limited form of altruism at the level of individual animals."
[Materialism] has “severely restricted and limited in the analyses that can be performed.
As Claudia Nielsen pointed out, the psychiatrist McGilChrist astutely observed that “The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed.”
An excellent example of this severely restricted protocol would be - as Kay Deux, a social psychologist points out the fixation of social psychology on laboratory experiments precludes "affective displays" and emotions. Kay Deaux, a prominent social psychologist, highlights the significance and importance of emotions especially in understanding many social, political or group related behaviors. Kay Deaux, emphasizes the fact that social psychology has historically had an “emphasis on experimenter-created social groups” which “precluded most affective displays.” Experiments conducted in a laboratory would necessarily have a contrived and arbitrary aspect to them – very limited - and in that environment, cognitive concepts, structures and paradigms tend to be nice, neat, and precise constructs that are measurable in some sense.
Kay Deux goes on to emphasize that “In contrast, natural groups, whether family, fraternity, or nation, are often the arena for intense displays of emotion and strong affective ties.” (p. 794 Social Psychology Handbook of Basic Principles edited by E. Tory Higgins and Arie W. Kruglanski) That is, the Materialist Doctrine - Ideology excludes some facts, information and evidence due to the fixation on physiological quantification.
Existe un consenso universal entre los científicos de que los seres humanos son, primero y último, animales sociales. Sería lógico entonces que las relaciones –y la conciencia social– fueran fundamentales en la conciencia humana –por no hablar de la sociedad. En la compleja y sofisticada sociedad actual, los seres humanos simplemente no serían capaces de funcionar si no tuvieran alguna forma de conciencia social mínimamente funcional.
Hinduismo, confucianismo y Kapwa-loob filipino: El hinduismo ha tenido el concepto fundamental de Dharma –que encapsula tanto el orden social y los roles– como el orden cósmico, durante casi dos mil años. El confucianismo tenía el concepto central de uno mismo como los demás. La cultura filipina tiene la “norma y valor Kapwa [identidad compartida – que no tiene equivalente en el idioma inglés]. Además, existe la norma de valor loob que tanto Reynaldo Ileto como Jeremiah Reyes describen como una norma que transmite una “voluntad relacional” y una igualdad innata de las personas. arraigado en la cultura filipina.
Ubuntu: En la antigua cultura africana existe el concepto muy extendido de Ubuntu. Hay un proverbio zulú llamado Ubuntu que dice: “Soy una persona a través de otras personas. Mi humanidad está ligada a la tuya”. El arzobispo Desmond Tutu lo explicó de esta manera: “Uno de los dichos en nuestro país es Ubuntu: la esencia del ser humano. Ubuntu habla particularmente del hecho de que no puedes existir como ser humano aislado. Habla de nuestra interconexión... Con demasiada frecuencia pensamos en nosotros mismos como simples individuos, separados unos de otros, mientras que ustedes están conectados y lo que hacen afecta al mundo entero. Cuando lo haces bien, se extiende; es para toda la humanidad”. – lo cual fue defendido por el obispo anglicano Tutu como un valor prosocial importante. Ubuntu es un término nguni bantú que significa "humanidad". A veces se traduce como "Yo soy porque nosotros somos", notablemente similar al valor confuciano de que "no puede haber un yo aislado... Yo soy mis roles".
INTERSER: Thich Nhat Hanh "todos los fenómenos son interdependientes... infinitamente entrelazados". Ésta es la base del enfoque de Nhat Hanh. Lo llama el principio del "interser". "En el budismo no existe el individuo". No existe un objeto, evento o experiencia separada, porque ninguna parte del mundo puede existir separada de todas las demás. Más bien, todo lo que parece una entidad separada en realidad depende de otra cosa y, por lo tanto, está entretejida con ella... Estos elementos son las influencias de otras cosas con las que está entretejido. Y esos elementos también se componen de otras combinaciones. El mundo es una red interminable de combinaciones”. (https://spot.colorado.edu/~chernus/NonviolenceBook/ThichNhatHanh.htm)
Amigo del alma, el poeta y teólogo irlandés John O’Donohue: “Según la tradición celta, el alma brilla alrededor del cuerpo como una nube luminosa. Cuando estás muy abierto – agradecido y confiado – con otra persona, tus dos almas fluyen juntas. Este vínculo profundamente sentido con otra persona significa que has encontrado un Anam Cara, o "alma amiga". Tu Anam Cara siempre contempla tu luz y belleza y te acepta tal como eres realmente”. – John O’Donohue Anam Cara: Sabiduría del mundo celta.
En guise de rappel au Règlement, je voudrais souligner que - Essentiellement, les universitaires n'ont jamais pensé ou considéré que le principe de quantification matérialiste - une "adhésion rigide à la quantification arbitraire" comme l'a dit McGilChrist - que presque tout le monde suppose être la science - pourrait créer un mode de pensée de quantification ou état d'esprit – tout comme le communisme ou le capitalisme ou tout autre mode de pensée – qui change l'orientation et l'approche.
Hazel Markus, Shinobu Kitayama, Rachel Heiman, les auteurs du chapitre Culture and "Basic" Psychological Principles, du Social Psychology Handbook of Basic Principles, affirment assez hardiment - et sans équivoque - qu'actuellement, "les psychologues qui étudient les groupes abordent l'idée de un groupe en tant qu'entité seulement très prudemment. Le champ, ou les membres du champ, ressentent apparemment encore la piqûre de la remontrance d'Allport (1927) contre ceux qui étaient attirés par l'idée de McDougall de « l'esprit de groupe ». Floyd Allport, avec "l'aide" de son frère Gordon Allport, en 1927 a déclaré sans équivoque que "Ce n'est qu'au sein de l'individu que nous pouvons trouver les mécanismes de comportement et la conscience qui sont fondamentaux dans les interactions entre les personnes ……… Il n'y a pas de psychologie des groupes qui n'est pas essentiellement et entièrement une psychologie des individus. En tant que point d'ordre, la théorie de l'identité sociale et la théorie de la cognition sociale ne touchent même pas la conscience sociale - en particulier par rapport à la « psychologie kapwa » qui semble unique parmi les psychologies dans le monde.
Sa isang kahulugan, sinabi ni St Gregory ng Nyssa ang parehong bagay ilang siglo bago. “Ang mga konsepto ay lumilikha ng mga idolo; tanging paghanga lamang ang nakakaintindi ng anuman. Nagpapatayan ang mga tao dahil sa mga idolo. Napaluhod tayo dahil sa kababalaghan.” ― Saint Gregory Of Nyssa
Iyon ay talagang ang parehong bagay na sinabi rin ni Dr Stephen Farra
Charles, Lubos akong sumasang-ayon na ang Definist Fallacy (na humahantong sa isang saradong Materialismo) ay espirituwal na lason, at nasaktan tayong lahat! Nagsusulat si Frankl tungkol sa kung paano humahantong ang isang saradong Naturalismo sa isang nakasusuklam na Reductionism, na humahantong sa isang mental at emosyonal na Nihilism at ang uri ng Moral na Katiwalian na naranasan niya sa Auschwitz at Dachau. Mayroon tayong mga katawan at utak, ngunit sa loob ng mga katawan at utak na iyon, nagkakaroon tayo ng mga transendente na Kaluluwa, at mga Espiritung transendente sa sarili. Malamang na mayroon tayong malaking kalayaan at kakayahang umangkop. Sa lahat ng ito, sa palagay ko ay sumasang-ayon tayo.
Ipinaliwanag ni Nancy Pearcey ang sikolohikal na katotohanan nang sabihin niya: "Ang pinaka-pare-parehong mga bersyon ng materyalismo ay tinatanggihan ang katotohanan ng anumang bagay na higit sa bagay - walang kaluluwa, walang espiritu, walang kalooban, walang isip. Ito ay tinatawag na reductionism: Ang mga tao ay nabawasan sa biochemical machines." Sa teorya ni Mannheim, ang materyalismo sa ganitong kahulugan ay isang mindset o isang "mode of thought" na mga salita ni Dr Maimones.
Sa isang kahulugan, sinabi ni St Gregory ng Nyssa ang parehong bagay ilang siglo bago. “Ang mga konsepto ay lumilikha ng mga idolo; tanging paghanga lamang ang nakakaintindi ng anuman. Nagpapatayan ang mga tao dahil sa mga idolo. Napaluhod tayo dahil sa kababalaghan.” ― Saint Gregory Of Nyssa
Iyon ay talagang ang parehong bagay na sinabi rin ni Dr Stephen Farra
Charles, Lubos akong sumasang-ayon na ang Definist Fallacy (na humahantong sa isang saradong Materialismo) ay espirituwal na lason, at nasaktan tayong lahat! Si Frankl ay nagsusulat tungkol sa kung paano ang isang saradong Naturalismo ay humahantong sa isang nakasusuklam na Reductionism, na humahantong sa isang mental at emosyonal na Nihilismo at ang uri ng Moral na Katiwalian na naranasan niya sa Auschwitz at Dachau. Mayroon tayong mga katawan at utak, ngunit sa loob ng mga katawan at utak na iyon, nagkakaroon tayo ng mga transendente na Kaluluwa, at mga Espiritung transendente sa sarili. Malamang na mayroon tayong malaking kalayaan at kakayahang umangkop. Sa lahat ng ito, sa palagay ko ay sumasang-ayon tayo.
Ipinaliwanag ni Nancy Pearcey ang sikolohikal na katotohanan nang sabihin niya: "Ang pinaka-pare-parehong mga bersyon ng materyalismo ay itinatanggi ang katotohanan ng anumang bagay na higit sa bagay - walang kaluluwa, walang espiritu, walang kalooban, walang isip. Ito ay tinatawag na reductionism: Ang mga tao ay nabawasan sa biochemical machines." Sa teorya ni Mannheim, ang materyalismo sa ganitong kahulugan ay isang mindset o isang "mode of thought" na mga salita ni Dr Maimones.
En cierto sentido, San Gregorio de Nisa dijo lo mismo siglos antes. “Los conceptos crean ídolos; sólo el asombro comprende algo. La gente se mata unos a otros por los ídolos. La maravilla nos hace caer de rodillas”. ― San Gregorio de Nyssa
Eso es en realidad lo mismo que dijo el Dr. Stephen Farra.
Charles, estoy totalmente de acuerdo en que la falacia definitiva (que conduce a un materialismo cerrado) es un veneno espiritual y nos ha hecho daño a todos. Frankl escribe sobre cómo un naturalismo cerrado conduce a un reduccionismo asfixiante, que conduce a un nihilismo mental y emocional y al tipo de corrupción moral que experimentó en Auschwitz y Dachau. Tenemos cuerpos y cerebros, pero dentro de esos cuerpos y cerebros, desarrollamos Almas trascendentes y Espíritus autotrascendentes. Tenemos potencialmente una gran libertad y flexibilidad. En todo esto, creo que estamos de acuerdo.
Nancy Pearcey explica la realidad psicológica cuando dice: "Las versiones más consistentes del materialismo niegan la realidad de cualquier cosa más allá de la materia: sin alma, sin espíritu, sin voluntad, sin mente. Esto se llama reduccionismo: los humanos se reducen a máquinas bioquímicas". En la teoría de Mannheim, entonces el materialismo en este sentido es una mentalidad o un "modo de pensamiento", palabras del Dr. Maimones.
Som en ordningsfråga vill jag framhålla att - i huvudsak trodde eller ansåg akademiker aldrig att den materialistiska kvantifieringsprincipen - en "rigid adherence to arbitrary quantification" som McGilChrist uttryckte det - som nästan alla antar är vetenskap - kunde skapa ett kvantifierande tankesätt. eller tankesätt – precis som kommunism eller kapitalism eller något annat tankesätt – som förändrar ens inriktning och förhållningssätt.
Hazel Markus, Shinobu Kitayama, Rachel Heiman, författarna till kapitlet Culture and "Basic" Psychological Principles, i Social Psychology Handbook of Basic Principles, konstaterar ganska djärvt - och otvetydigt - att för närvarande, "Psykologer som studerar grupper närmar sig idén om en grupp som entitet bara mycket försiktigt. Fältet, eller medlemmar av fältet, känner tydligen fortfarande stinget av Allports (1927) remonstration av dem som attraherades av McDougalls idé om "gruppsinne". Floyd Allport, med "hjälp" av sin bror Gordon Allport, 1927 uttalade otvetydigt att "Endast inom individen kan vi hitta de beteendemekanismer och det medvetande som är grundläggande i interaktioner mellan människor ………Det finns ingen psykologi hos grupper som inte i huvudsak och helt är en psykologi hos individer." Som en ordningsfråga berör social identitetsteori och social kognitionsteori inte ens det sociala medvetandet – särskilt i jämförelse med "kapwa-psykologi" som verkar unik bland psykologer i världen.
På en måde sagde den hellige Gregor af Nyssa det samme århundreder før. ”Begreber skaber idoler; kun undren fatter noget. Folk dræber hinanden på grund af idoler. Wonder får os til at falde på knæ.” - Sankt Gregor af Nyssa
Det er faktisk det samme, dr. Stephen Farra også sagde
Charles, jeg er meget enig i, at den definitive fejlslutning (der fører til en lukket materialisme) er åndelig gift og har såret os alle! Frankl skriver om, hvordan en lukket naturalisme fører til en kvælende reduktionisme, som fører til en mental og følelsesmæssig nihilisme og den form for moralsk korruption, han oplevede i Auschwitz og Dachau. Vi har kroppe og hjerner, men i disse kroppe og hjerner udvikler vi transcendente sjæle og selvtranscendente ånder. Vi har potentielt stor frihed og fleksibilitet. Om alt dette tror jeg, vi er enige.
Nancy Pearcey forklarer den psykologiske virkelighed, når hun siger: "De mest konsekvente versioner af materialisme fornægter virkeligheden af noget ud over materien - ingen sjæl, ingen ånd, ingen vilje, intet sind. Dette kaldes reduktionisme: Mennesker er reduceret til biokemiske maskiner." I Mannheims teori er materialisme i denne forstand en tankegang eller en "tankemåde", siger Dr. Maimones.
In un certo senso san Gregorio di Nissa disse la stessa cosa secoli prima. “I concetti creano idoli; solo lo stupore comprende qualcosa. Le persone si uccidono a vicenda per gli idoli. La meraviglia ci fa cadere in ginocchio. — San Gregorio di Nissa
In realtà è la stessa cosa che ha detto anche il dottor Stephen Farra
Charles, sono assolutamente d'accordo sul fatto che l'errore definitista (che porta a un materialismo chiuso) è un veleno spirituale e ci ha ferito tutti! Frankl scrive di come un naturalismo chiuso porta a un riduzionismo soffocante, che porta a un nichilismo mentale ed emotivo e al tipo di corruzione morale che ha sperimentato ad Auschwitz e Dachau. Abbiamo corpi e cervelli, ma all'interno di quei corpi e cervelli sviluppiamo anime trascendenti e spiriti autotrascendenti. Potenzialmente abbiamo grande libertà e flessibilità. Su tutto questo credo che siamo d'accordo.
Nancy Pearcey spiega la realtà psicologica quando dice: "Le versioni più coerenti del materialismo negano la realtà di qualsiasi cosa al di là della materia: niente anima, niente spirito, niente volontà, niente mente. Questo si chiama riduzionismo: gli esseri umani sono ridotti a macchine biochimiche. " Nella teoria di Mannheim, quindi il materialismo in questo senso è una mentalità o un "modo di pensare", parole del dottor Maimone.
In gewisser Weise sagte der heilige Gregor von Nyssa Jahrhunderte zuvor dasselbe. „Konzepte erschaffen Idole; Nur Wunder begreift alles. Menschen töten sich gegenseitig wegen ihrer Idole. Staunen lässt uns auf die Knie fallen.“ – Heiliger Gregor von Nyssa
Das ist eigentlich das Gleiche, was auch Dr. Stephen Farra gesagt hat
Charles, ich stimme voll und ganz zu, dass der Definist-Irrtum (der zu einem geschlossenen Materialismus führt) spirituelles Gift ist und uns allen geschadet hat! Frankl schreibt darüber, wie ein verschlossener Naturalismus zu einem erstickenden Reduktionismus führt, der zu einem mentalen und emotionalen Nihilismus und der Art moralischer Korruption führt, die er in Auschwitz und Dachau erlebte. Wir haben Körper und Gehirne, aber innerhalb dieser Körper und Gehirne entwickeln wir transzendente Seelen und selbsttranszendente Geister. Wir haben potenziell große Freiheit und Flexibilität. Ich denke, wir sind uns in all dem einig.
Nancy Pearcey erklärt die psychologische Realität, wenn sie sagt: „Die konsequentesten Versionen des Materialismus leugnen die Realität von allem, was über die Materie hinausgeht – keine Seele, kein Geist, kein Wille, kein Verstand. Das nennt man Reduktionismus: Menschen werden auf biochemische Maschinen reduziert.“ In Mannheims Theorie ist Materialismus in diesem Sinne eine Denkweise oder eine „Denkweise“, wie Dr. Maimon es ausdrückt.
Modello di Baumeister: Baumeister e Leary sottolineano che "i gruppi possono condividere cibo, fornire compagni e aiutare a prendersi cura della prole (inclusi gli orfani). (p.499 bisogno) "Una motivazione molto importante che si trova al confine tra motivazioni naturali e culturali è il bisogno di appartenere a gruppi sociali. È evidente che le persone hanno un bisogno profondamente radicato di avere contatti con altre persone." (p. 14 Significati) "Noi [Baumeister e Leary] suggeriamo che l'appartenenza può essere un bisogno quasi altrettanto impellente del cibo e che la cultura umana è significativamente condizionata dalla pressione di fornire appartenenza." (p. 498 necessario)
Abstract: Punti chiave
1. Sfida alla fallacia del "gene egoista" di Dawkins:
L'affermazione di Dawkins secondo cui "l'egoismo genetico di solito dà origine all'egoismo nel comportamento individuale" è una premessa falsa. La teoria di Dawkins semplifica eccessivamente l'interazione tra pulsioni biologiche e fattori ambientali, trascurando l'influenza delle forze sociali e spirituali.
2. Breve riassunto degli studi che confutano l'"argomento della forma limitata" "una forma limitata di altruismo a livello di singoli animali".
a. Studi sulla compassione tratti dall'Oxford Handbook of Compassion, che dimostrano l'importanza e la rilevanza della compassione per il benessere sociale
b. Articolo di Sprecher e Fehr che mostra che la spiritualità è correlata alla compassione
c. Studi di Saslow et al. sulla compassione, che mostrano una correlazione tra spiritualità e compassione, con la religiosità come categoria in qualche modo distinta.
d. La battaglia della Somme della prima guerra mondiale con 50.000 vittime britanniche in un giorno non è limitata
Rilevanza: diffusa Comportamenti antisociali negli USA
Perché i valori e le norme prosociali, nonché la coscienza sociale, sono importanti? Di recente sono emersi diversi comportamenti antisociali pericolosi a partire all'incirca dal 2000. Un confronto approssimativo tra i comportamenti antisociali nella cultura americana/occidentale e quella filippina Prefazione: Sebbene l'attenzione sia rivolta ai comportamenti antisociali americani, dovrei iniziare con gli omicidi di bambini con coltelli cinesi perché sono così estremi e purtroppo costanti dal 2010
Comportamenti antisociali negli USA
1. CDC: i tassi di suicidio sono aumentati di circa il 36% tra il 2000 e il 2021. Se la psicologia ha un predominio in una cosa, questa è il significato.
2. Secondo il Washington Post, i crimini d'odio hanno raggiunto il massimo storico nel 2021, con 826 filippini (su 9.000 asiatici) vittime di crimini d'odio. 3. Le aggressioni agli insegnanti sono aumentate drasticamente, non solo negli Stati Uniti ma in tutto il mondo (una breve panoramica preliminare suggerisce che i paesi collettivisti asiatici, Filippine, Giappone e Malesia, hanno problemi minori [dalla panoramica degli articoli in Google Scholar]). La cultura filippina ha valori comunitari prosociali come bayanihan, così come valori prosociali come kapwa-loob. Non ci sono nemmeno parole nella lingua inglese paragonabili a questi.
4. Le aggressioni agli operatori sanitari sono aumentate esponenzialmente, anche questo un problema mondiale.
5. epidemia di narcisismo nei paesi occidentali (Twenge, ecc.). Uno studio sulle società della Germania orientale rispetto a quelle della Germania occidentale ha mostrato che la società comunista-collettivista aveva un problema di narcisismo minore. Questa sarebbe una prova indiretta che la valutazione di McGilChrist è corretta: "Un mondo sempre più meccanicistico, frammentato e decontestualizzato, caratterizzato da un ottimismo ingiustificato mescolato a paranoia e a un senso di vuoto, è arrivato, riflettendo, credo, l'azione incontrastata di un emisfero sinistro disfunzionale". — Iain McGilchrist. È vero che le persone sono molto simili ai computer: spazzatura in = spazzatura in uscita
Модель Баумейстера: Баумейстер и Лири подчеркивают, что «Группы могут делиться едой, обеспечивать себе партнеров и помогать заботиться о потомстве (включая сирот). (стр. 499 потребность) «Одной очень важной мотивацией, которая лежит на границе между естественными и культурными мотивами, является потребность принадлежать к социальным группам. Очевидно, что у людей есть глубоко укоренившаяся потребность в контакте с другими людьми». (стр. 14 Значения) «Мы [Баумейстер и Лири] предполагаем, что принадлежность может быть почти такой же насущной потребностью, как и еда, и что человеческая культура в значительной степени обусловлена давлением, направленным на обеспечение принадлежности». (стр. 498 необходимо)
Аннотация: ключевые моменты
1. Оспаривание заблуждения Докинза о «эгоистичном гене»:
Утверждение Докинза о том, что «генный эгоизм обычно приводит к эгоизму в индивидуальном поведении», является ложной предпосылкой. Теория Докинза упрощает взаимодействие между биологическими побуждениями и факторами окружающей среды, пренебрегая влиянием социальных и духовных сил.
2. Краткое изложение исследований, опровергающих «аргумент ограниченной формы» «ограниченная форма альтруизма на уровне отдельных животных».
a. Исследования сострадания из Oxford Handbook of Compassion, которые демонстрируют важность и актуальность сострадания для социального благополучия
b. Статья Шпрехера и Фера, показывающая, что духовность коррелирует с состраданием
c. Исследования сострадания Саслоу и др., показывающие корреляцию между духовностью и состраданием, при этом религиозность является своего рода отдельной категорией.
d. Битва на Сомме во время Первой мировой войны с 50 000 британских потерь за один день не ограничено
Значение: широко распространенное антисоциальное поведение в США
Почему важны просоциальные ценности и нормы, а также общественное сознание? В последнее время, примерно с 2000 года, появилось несколько серьезных опасных антисоциальных форм поведения. Грубое сравнение антисоциального поведения в американской/западной культуре с филиппинской культурой Предисловие: хотя основное внимание уделяется антисоциальному поведению в Америке, я должен начать с убийств детей китайцами ножом, потому что это очень экстремально и, к сожалению, постоянно с 2010 года
Антисоциальное поведение в США
1. CDC: уровень самоубийств вырос примерно на 36% в период с 2000 по 2021 год. Если психология и доминирует в чем-то одном, так это в смысле.
2. по данным Washington Post, преступления на почве ненависти достигли рекордно высокого уровня в 2021 году: 826 филиппинцев (из 9000 азиатов) стали жертвами преступлений на почве ненависти.
3. Нападения на учителей резко возросли — не только в США, но и во всем мире (краткий предварительный обзор показывает, что в азиатских коллективистских странах — Филиппинах, Японии, Малайзии — проблемы меньшие [из обзора статей в Google Scholar]). В филиппинской культуре есть просоциальные общественные ценности, такие как bayanihan, а также просоциальные ценности, такие как kapwa-loob. В английском языке даже нет слов, сопоставимых с ними.
4. Нападения на работников здравоохранения возросли в геометрической прогрессии — также это мировая проблема.
5. эпидемия нарциссизма в западных странах (Twenge и т. д.). Одно исследование восточногерманских и западногерманских обществ показало, что в коммунистическом коллективистском обществе проблема нарциссизма была выражена меньше.
Это было бы косвенным доказательством того, что оценка Макгилкриста верна: «Все более механистический, фрагментированный, деконтекстуализированный мир, отмеченный необоснованным оптимизмом, смешанным с паранойей и чувством пустоты, возник, отражая, как я считаю, беспрепятственное действие дисфункционального левого полушария». — Иэн Макгилкрист. Верно, что люди во многом похожи на компьютеры — мусор на входе = мусор на выходе
Ang Modelo ni Baumeister: Baumeister at Leary ay binibigyang diin na, "Ang mga grupo ay maaaring magbahagi ng pagkain, magbigay ng mga kapareha, at tumulong sa pag-aalaga sa mga supling (kabilang ang mga ulila). Ito ay maliwanag na ang mga tao ay may malalim na ugat na pangangailangan na magkaroon ng pakikipag-ugnayan sa ibang mga tao." (p14 Mga Kahulugan) "Iminumungkahi namin [Baumeister at Leary] na ang pagiging kabilang ay maaaring halos kasing lakas ng pangangailangan gaya ng pagkain at ang kultura ng tao ay lubos na nakondisyon ng panggigipit na magbigay ng pagiging kabilang." (p 498 kailangan)
Abstract: Mga Pangunahing Punto
1. Hinahamon ang "Selfish Gene" Fallacy ni Dawkins:
Ang pag-aangkin ni Dawkins na "ang pagiging makasarili ng gene ay karaniwang magbubunga ng pagiging makasarili sa indibidwal na pag-uugali" ay isang maling saligan. Pinapasimple ng teorya ni Dawkins ang interplay sa pagitan ng mga biological drive at mga salik sa kapaligiran, na pinababayaan ang impluwensya ng panlipunan at espirituwal na pwersa.
2. Maikling buod ng mga pag-aaral na pinabulaanan ang "limitadong anyo ng argumento" "isang limitadong anyo ng altruismo sa antas ng indibidwal na mga hayop."
a. Mga pag-aaral ng pakikiramay mula sa Oxford Handbook of Compassion - na nagpapakita ng kahalagahan at kaugnayan ng pakikiramay para sa panlipunang kagalingan
b. Ang artikulong Sprecher at Fehr na nagpapakita ng espiritwalidad ay nauugnay sa pakikiramay
c. Saslow, et al, mga pag-aaral ng pakikiramay – nagpapakita ng ugnayan sa pagitan ng espirituwalidad at pakikiramay – na ang pagiging relihiyoso ay medyo nasa isang natatanging kategorya .
d. WWI Battle of the Somme na may British 50,000 casualties sa isang araw ay hindi limitado
Kaugnayan: Laganap na Anti-social na pag-uugali sa USA
Bakit mahalaga ang prosocial values and norms – at social consciousness –? Kamakailan ay lumitaw ang isang bilang ng mga pangunahing mapanganib na antisosyal na pag-uugali simula halos 2000. Isang magaspang na paghahambing ng mga kontra-sosyal na pag-uugali sa kulturang Amerikano/kanluran sa kulturang Pilipino Paunang salita: Bagama't ang pagtuon ay sa mga antisosyal na pag-uugali na nakabase sa Amerika, dapat akong magsimula sa mga pagpatay sa mga bata ng kutsilyo ng Tsino dahil ito ay napakatindi - at sa kasamaang-palad ay pare-pareho mula noong 2010
Mga anti-sosyal na pag-uugali sa USA
1. CDC: Tumaas ang mga rate ng pagpapakamatay ng humigit-kumulang 36% sa pagitan ng 2000–2021. Kung ang sikolohiya ay may pangingibabaw sa isang bagay - iyon ay magiging kahulugan.
2. ayon sa Washington Post, ang mga krimen sa pagkapoot ay nasa pinakamataas na lahat noong 2021 kung saan 826 na Pilipino (sa 9,000 Asians) ang naging biktima ng mga krimen ng poot.
3. Ang mga pag-atake sa mga guro ay kapansin-pansing tumaas - hindi lamang sa US kundi sa buong mundo (isang maikling precursory overview ay nagmumungkahi ng mga Asian collectivist na bansa - Pilipinas, Japan, Malaysia ay may mas kaunting problema [mula sa pangkalahatang-ideya ng mga artikulo sa google scholar]) Ang kulturang Pilipino ay may mga prosocial community values tulad ng bayanihan – pati na rin ang prosocial values tulad ng kapwa-loob. Walang kahit na mga salita sa wikang Ingles na maihahambing sa mga iyon.
4. Ang mga pag-atake sa mga manggagawa sa pangangalagang pangkalusugan ay tumaas nang husto - isa ring problema sa buong mundo.
5. epidemya sa narcissism sa kanlurang bansa (Twenge, atbp.). Ang isang pag-aaral ng silangang Aleman kumpara sa kanlurang Aleman na lipunan ay nagpakita na ang komunista-kolektibistang lipunan ay may mas kaunting problema sa narcissism.
Ito ay magiging hindi direktang katibayan na tama ang pagtatasa ng McGilChrist:
"Ang isang lalong mekanikal, pira-piraso, decontextualized na mundo, na minarkahan ng hindi nararapat na optimismo na may halong paranoya at isang pakiramdam ng kawalan ng laman, ay dumating, na sumasalamin, naniniwala ako, ang walang kalaban-laban na pagkilos ng isang dysfunctional na kaliwang hemisphere." — Iain McGilchrist. Totoo na ang mga tao ay katulad ng mga kompyuter – basura sa loob = basura sa labas
Modelo de Baumeister: Baumeister y Leary enfatizan que “los grupos pueden compartir alimentos, proporcionar pareja y ayudar a cuidar a la descendencia (incluidos los huérfanos)”. (p. 499, necesidad) “Una motivación muy importante que se encuentra en la frontera entre las motivaciones naturales y culturales es la necesidad de pertenecer a grupos sociales”. “Es evidente que las personas tienen una necesidad profundamente arraigada de tener contacto con otras personas”. (p14 Significados) “Nosotros [Baumeister y Leary] sugerimos que la pertenencia puede ser una necesidad casi tan imperiosa como la comida y que la cultura humana está significativamente condicionada por la presión de proporcionar pertenencia”. (pág. 498 necesaria)
Resumen: Puntos clave
1. Cuestionando la falacia del "gen egoísta" de Dawkins:
La afirmación de Dawkins de que "el egoísmo genético suele dar lugar al egoísmo en el comportamiento individual" es una premisa falsa. La teoría de Dawkins simplifica excesivamente la interacción entre los impulsos biológicos y los factores ambientales, ignorando la influencia de las fuerzas sociales y espirituales.
2. Breve resumen de estudios que refutan el "argumento de la forma limitada", "una forma limitada de altruismo a nivel de animales individuales".
a. Estudios sobre la compasión del Oxford Handbook of Compassion, que demuestran la importancia y la relevancia de la compasión para el bienestar social.
b. Artículo de Sprecher y Fehr que muestra la correlación entre la espiritualidad y la compasión.
c. Estudios de Saslow et al. sobre la compasión, que muestran una correlación entre la espiritualidad y la compasión, siendo la religiosidad una categoría en cierto modo distinta.
d. La batalla del Somme de la Primera Guerra Mundial, con 50.000 bajas británicas en un solo día, no es... Limitado
Relevancia: Comportamientos antisociales generalizados en EE. UU.
¿Por qué son importantes los valores y normas prosociales, y la conciencia social? Recientemente, han surgido varios comportamientos antisociales peligrosos importantes, comenzando aproximadamente en el año 2000. Una comparación aproximada de los comportamientos antisociales en la cultura estadounidense/occidental con la cultura filipina. Prefacio: Si bien el enfoque se centra en los comportamientos antisociales en Estados Unidos, debería comenzar con los asesinatos de niños con cuchillos chinos, ya que son muy extremos y, lamentablemente, constantes desde 2010.
Comportamientos antisociales en EE. UU.
1. CDC: Las tasas de suicidio aumentaron aproximadamente un 36 % entre 2000 y 2021. Si la psicología tiene un papel predominante en algo, es en el significado.
2. Según el Washington Post, los crímenes de odio alcanzaron su máximo histórico en 2021, con 826 filipinos (de 9000 asiáticos) víctimas de crímenes de odio. 3. Las agresiones a profesores han aumentado drásticamente, no solo en EE. UU., sino en todo el mundo (un breve resumen preliminar sugiere que los países colectivistas asiáticos, como Filipinas, Japón y Malasia, tienen menos problemas [según la reseña de artículos en Google Scholar]). La cultura filipina tiene valores comunitarios prosociales como el bayanihan, así como valores prosociales como el kapwa-loob. Ni siquiera existen palabras en inglés comparables a estas.
4. Las agresiones a personal sanitario han aumentado exponencialmente, lo que también constituye un problema mundial.
5. Existe una epidemia de narcisismo en países occidentales (Twenge, etc.). Un estudio comparativo entre las sociedades de Alemania Oriental y Alemania Occidental mostró que la sociedad comunista-colectivista tenía un menor problema de narcisismo. Esto sería una prueba indirecta de que la evaluación de McGilChrist es correcta: “Ha surgido un mundo cada vez más mecanicista, fragmentado y descontextualizado, marcado por un optimismo injustificado mezclado con paranoia y una sensación de vacío, que refleja, creo, la acción sin oposición de un hemisferio izquierdo disfuncional”. — Iain McGilchrist. Es cierto que las personas son muy parecidas a las computadoras: si entra basura, sale basura.
Modèle de Baumeister : Baumeister et Leary soulignent que « les groupes peuvent partager la nourriture, fournir des partenaires et prendre soin de leur progéniture (y compris les orphelins) » (p. 499). « Une motivation très importante, à la frontière entre motivations naturelles et culturelles, est le besoin d’appartenir à des groupes sociaux. Il est évident que les gens ont un besoin profondément enraciné d’avoir des contacts avec d’autres personnes. » (p14 Significations) « Nous [Baumeister et Leary] suggérons que l’appartenance peut être un besoin presque aussi impérieux que la nourriture et que la culture humaine est significativement conditionnée par la pression de fournir l’appartenance. » (p. 498 nécessaire)
Résumé : Points clés
1. Contestation du sophisme du « gène égoïste » de Dawkins :
L’affirmation de Dawkins selon laquelle « l’égoïsme génétique engendre généralement l’égoïsme dans le comportement individuel » est une prémisse erronée. La théorie de Dawkins simplifie à outrance l’interaction entre les pulsions biologiques et les facteurs environnementaux, négligeant l’influence des forces sociales et spirituelles.
2. Bref résumé des études réfutant « l’argument de la forme limitée » : « une forme limitée d’altruisme au niveau des animaux individuels ».
a. Études sur la compassion tirées de l’Oxford Handbook of Compassion – qui démontrent l’importance et la pertinence de la compassion pour le bien-être social
b. Article de Sprecher et Fehr montrant une corrélation entre spiritualité et compassion
c. Études de Saslow et al. sur la compassion – montrant une corrélation entre spiritualité et compassion – la religiosité constituant une catégorie à part.
d. La bataille de la Somme pendant la Première Guerre mondiale, qui a fait 50 000 victimes britanniques en une seule journée, n’est pas limitée.
Pertinence : Largement répandue Comportements antisociaux aux États-Unis
Pourquoi les valeurs et normes prosociales – et la conscience sociale – sont-elles importantes ? Récemment, un certain nombre de comportements antisociaux dangereux et majeurs sont apparus vers 2000. Comparaison approximative des comportements antisociaux dans la culture américaine/occidentale et la culture philippine. Préface : Bien que l’accent soit mis sur les comportements antisociaux d’origine américaine, je devrais commencer par les meurtres d’enfants au couteau commis par des Chinois, car ils sont extrêmement extrêmes – et malheureusement constants depuis 2010.
Comportements antisociaux aux États-Unis
1. CDC : Les taux de suicide ont augmenté d’environ 36 % entre 2000 et 2021. Si la psychologie est prépondérante dans un domaine, ce serait celui du sens.
2. Selon le Washington Post, les crimes haineux ont atteint un niveau record en 2021, avec 826 Philippins (sur 9 000 Asiatiques) victimes de crimes haineux. 3. Les agressions contre les enseignants ont considérablement augmenté, non seulement aux États-Unis, mais dans le monde entier (un bref aperçu préliminaire suggère que les pays collectivistes asiatiques – Philippines, Japon, Malaisie – ont moins de problèmes [d'après un aperçu des articles dans Google Scholar].) La culture philippine possède des valeurs communautaires prosociales telles que le bayanihan, ainsi que des valeurs prosociales telles que le kapwa-loob. Il n'existe même pas de mots comparables en anglais.
4. Les agressions contre le personnel de santé ont augmenté de façon exponentielle – un problème mondial également.
5. Épidémie de narcissisme dans les pays occidentaux (Twenge, etc.). Une étude des sociétés est-allemandes et ouest-allemandes a montré que la société communiste-collectiviste présentait un problème de narcissisme moindre. Ceci constituerait une preuve indirecte de la justesse de l'analyse de McGilChrist :
« Un monde de plus en plus mécaniste, fragmenté et décontextualisé, marqué par un optimisme injustifié mêlé de paranoïa et d'un sentiment de vide, s'est développé, reflétant, je crois, l'action non contestée d'un hémisphère gauche dysfonctionnel.» — Iain McGilchrist. Il est vrai que les gens sont un peu comme les ordinateurs : les données inutiles entrent, les données inutiles sortent.
Baumeister’s Model: Baumeister and Leary emphasize that, “Groups can share food, provide mates, and help care for offspring (including orphans). (p.499 need) “One very important motivation that lies on the boundary between natural and cultural motivations is the need to belong to social groups. It is apparent that people have a deeply rooted need to have contact with other people.” (p14 Meanings) “We [Baumeister and Leary] suggest that belongingness can be almost as compelling a need as food and that human culture is significantly conditioned by the pressure to provide belongingness.” (p 498 need)
Abstract: Key Points
1. Challenging Dawkins' "Selfish Gene" Fallacy:
Dawkins' claim that "gene selfishness will usually give rise to selfishness in individual behavior" is a false premise. Dawkins' theory oversimplifies the interplay between biological drives and environmental factors, neglecting the influence of social and spiritual forces.
2. Brief summary of studies refuting the “limited form argument” “a limited form of altruism at the level of individual animals."
a. Studies of compassion from Oxford Handbook of Compassion – which demonstrate the importance and relevance of compassion for social well-being
b. Sprecher and Fehr article showing spirituality is correlated with compassion
c. Saslow, et al, studies of compassion – showing a correlation between spirituality and compassion – with religiosity being somewhat of a distinct category .
d. WWI Battle of the Somme with British 50,000 casualties in one day is not limited
Relevance: Widespread Anti-social behaviors in USA
Why are prosocial values and norms – and social consciousness - important? Recently a number of major dangerous antisocial behaviors have emerged beginning roughly around 2000. A rough comparison of anti-social behaviors in American/western culture to Filipino culture Preface: While the focus is on American based antisocial behaviors, I should start with Chinese knife slayings of children because it is so extreme – and unfortunately consistent since 2010
Anti-social behaviors in USA
1. CDC: Suicide rates increased approximately 36% between 2000–2021. If psychology has dominance in one thing – that would be meaning.
2. according to the Washington Post, hate crimes are at an all-time high in 2021 with 826 Filipinos (of 9,000 Asians) have been victims of hate crimes.
3. Assaults on teachers have dramatically increased - not only in the US but worldwide (a brief precursory overview suggests Asian collectivist countries - Philippines, Japan, Malaysia have lesser problems [from overview of articles in google scholar]) Filipino culture has prosocial community values such as bayanihan – as well as prosocial values such as kapwa-loob. There are not even words in the English language comparable to those.
4. Assaults on healthcare workers has increased exponentially - also a world-wide problem.
5. epidemic in narcissism in western countries (Twenge, etc.). One study of east German vs west German societies showed the communist-collectivist society had a lesser narcissism problem.
This would be indirect evidence that McGilChrist’s assessment is correct:
“An increasingly mechanistic, fragmented, decontextualised world, marked by unwarranted optimism mixed with paranoia and a feeling of emptiness, has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” — Iain McGilchrist. It is true that People are much like computers – garbage in = garbage out
Sa halip, ang loob ay isang pagsasama-sama ng maraming estado ng panloob na pagkatao na hindi nalilimitahan ng mga nakasanayang Kanluraning dibisyon ng metapisika." (p.4 Loob and Meaning: A Philippine Theory of Meaning in Life, J Espiritu at M Zosa)
Sa pagsasaliksik sa Kapwa-loob, ang loob, sa pangkalahatan, ay kadalasang nakikita bilang “relational will” (Jeremiah Reyes). Ang mahusay na nai-publish na makasaysayang Pilipinong may-akda na si Reynaldo Ileto ay naniniwala na ang "loob-kalooban" ay naghahatid ng isang pakiramdam ng likas na pagkakapantay-pantay sa pagitan ng mga tao - kapag "isang panloob na sarili kung saan ang pagkakapantay-pantay sa iba ay natanto" (p.2 Loob and Meaningfulness : A Filipino Theory of Kahulugan sa Buhay, J Espiritu & M Zosa) “Sa kabuuan, ang loob ay hanggang ngayon ay itinuturing ng mga Pilipinong siyentipikong panlipunan at mga pilosopo bilang mayaman at multifaceted at ethico-political.” (pahina 4)
Ang mga pag-aaral ay nagpapakita ng hindi malusog na mga kahihinatnan
Ang pananaliksik na isinagawa nina Kathleen Vohs at Jonathan Schooler ay nagpakita na "Lumilitaw na kapag ang mga tao ay huminto sa paniniwalang sila ay mga malayang ahente, hindi na nila nakikita ang kanilang sarili bilang karapat-dapat na sisihin sa kanilang mga aksyon. Bilang resulta, sila ay kumikilos nang hindi gaanong responsable at sumusuko sa kanilang mga baser instincts. Binigyang-diin ni Vohs na ang resultang ito ay hindi limitado sa mga naimbentong kondisyon ng isang eksperimento sa laboratoryo. "Nakikita mo ang parehong mga epekto sa mga tao na sa likas na katangian ay higit o hindi gaanong naniniwala sa malayang pagpapasya," sabi niya.
"Ang mga karagdagang pag-aaral ni Baumeister at mga kasamahan ay nag-uugnay sa pinaliit na paniniwala sa malayang kalooban sa stress, kalungkutan at mas mababang pangako sa mga relasyon. Nalaman nila na kapag ang mga paksa ay pinaniwalaan na "lahat ng mga aksyon ng tao ay nagmula sa mga nakaraang kaganapan at sa huli ay mauunawaan sa mga tuntunin ng paggalaw ng mga molekula," ang mga paksang iyon ay nawala na may mababang kahulugan ng kahulugan ng buhay. Sa unang bahagi ng taong ito, ang ibang mga mananaliksik ay naglathala ng isang pag-aaral na nagpapakita na ang mahinang paniniwala sa malayang pagpapasya ay nauugnay sa mas mahinang pagganap sa akademiko……. Ang listahan ay nagpapatuloy: Ang paniniwala na ang malayang pagpapasya ay isang ilusyon ay ipinakita upang ang mga tao ay hindi gaanong malikhain, mas malamang na sumunod, hindi gaanong handang matuto mula sa kanilang mga pagkakamali, at hindi gaanong nagpapasalamat sa isa't isa. Tila, kapag tinatanggap natin ang determinismo, pinapasaya natin ang ating madilim na panig.
Ang mga pananaw sa silangang "free will" bilang relational will (Reyes – Ileto on Loob bilang relational will) ay nagdaragdag ng kinakailangang konteksto ng "tunay na mundo". Tila angkop na idagdag ang komento ni Mylah, isang mag-aaral ng kriminolohiya, na nagmamasid na “Sa kultura ng Pilipinas, ang loob o kalooban ay tumutukoy sa loob ng isang tao, o, mas partikular, ang panloob na dimensyon ng pagkakakilanlan ng isang tao. Kapwa ay "", "kapwa" at "kasama ng tao". Ang pamumuhay sa diwa ng Kapwa ay nangangahulugan ng pagyakap sa ating pagkakakilanlan at pagmamalasakit sa ating kapwa.” Ang konsepto ng "pagmamalasakit sa iyong kapwa tao" - sa pagkakaalam ko - ay hindi naririnig sa Western academia. Hindi lang si Mylah ang Pinay na nagpatingkad ng katangiang ito.
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Kenneth Gergen konstaterar ”Mitt främsta mål för kritik [relationellt varande] var upplysningstidens vision om oberoende jag. Min oro gällde de många sätt som antagandet om individuella aktörer – med gåvor av inneboende förnuft, motivation och passion – genererar obeskrivligt lidande. Alienation, ensamhet, självtvivel, själviskhet och manipulativa relationer är bland dessa funktionsnedsättningar.
Hay konstaterar: Som ett resultat av den kulturella konstruktionen av en extrem individualism som är särskilt tydlig i västvärlden har det skett en 'glömska' av relationellt medvetande/andlighet vilket resulterat i skadliga effekter på den mänskliga gemenskapens struktur.” ”Den store skotske filosofen John Macmurray (1961) … [säger att] vi är personer inte av individuell rätt, utan i kraft av vår relation till varandra…. Enheten av det personliga är inte 'jaget' utan 'Du och jag'.”
Virgilio Enriquez hävdade att ”Kapwa antydde moraliska och normativa aspekter som tvingade en person att behandla varandra som medmänniskor och därför som jämlika” (tillsammans med R Ileto och J Reyes)... ”En sådan ståndpunkt var ’definitivt oförenlig med exploaterande mänskliga interaktioner’. Men han förutsåg också att detta filippinska kärnvärde hotades av att västerländska influenser sprids.”
1. Sa isang araw sa WWI Battle of the Somme, mayroong 50,000 na nasawi sa hukbong British. – 50,000 kaswalti sa isang araw ay hindi isang "limitadong anyo ng altruismo"
2. Ang Oxford Handbook on Compassion ay nagmamasid, “Ang pakikiramay sa iba at ang suportang panlipunan ay may halaga ng kaligtasan at benepisyong pangkalusugan...(p. 171) Ang makapangyarihang mga kahihinatnan ng presensya o kawalan ng iba ay nakikita bilang mga puwersang humuhubog sa ebolusyon.
3. Ang mga pagtatantya ng mga boluntaryong [mahabagin] na tagapag-alaga ay iba-iba sa 30 hanggang 70 milyong Amerikano: “Humigit-kumulang 43.5 milyong tagapag-alaga ang nagbigay ng walang bayad na pangangalaga sa isang matanda o bata sa nakalipas na 12 buwan. [National Alliance for Caregiving at AARP. (2015). Caregiving sa U.S.]
4. Sa kasaysayan, siyempre, mayroong Mother Teresa at Dr Sweitzer
5. Ang pag-aaral ni Sprecher at Fehr ay nagpakita ng ugnayan sa pagitan ng espirituwalidad at pakikiramay: “Ang mga mas relihiyoso o espirituwal ay nakaranas ng higit na mahabagin na pag-ibig kaysa sa mga hindi gaanong relihiyoso o espirituwal.”6. Ang Empathy Studies ay nagpapahiwatig na ang empatiya ay genetically inherited sa ilang mga pangyayari: Ang genetic at environment na pinagmulan ng emosyonal at cognitive empathy: Review at meta-analyses ng twin studies Lior Abramsona Florina Uzefovskyb Virgilia Toccacelic Ariel Knafo-Noama
7. Ang Esprit de corps, ang unspoken bond sa pagitan ng mga sundalo, ay malinaw na ipinakita, sa kasaysayan nang paulit-ulit. Sa Labanan ng Chosin Reservoir ito ay isang napaka-kapansin-pansing kadahilanan.
Kenneth Gergen erklärt: „Mein Hauptkritikpunkt [das relationale Sein] war die aufklärerische Vision unabhängiger Selbste. Mich beschäftigte, wie die Annahme individueller Akteure – mit der Gabe inhärenter Vernunft, Motivation und Leidenschaft – in vielerlei Hinsicht unsägliches Leid erzeugt. Entfremdung, Einsamkeit, Selbstzweifel, Egoismus und manipulative Beziehungen gehören zu den Beeinträchtigungen.“
Hay erklärt: „Infolge der kulturellen Konstruktion eines extremen Individualismus, der besonders in der westlichen Welt deutlich wird, ist das relationale Bewusstsein/die Spiritualität ‚verloren‘ gegangen, was sich schädlich auf das Gefüge menschlicher Gemeinschaft auswirkt.“ „Der große schottische Philosoph John Macmurray (1961) … [stellt fest, dass] wir nicht durch individuelles Recht Personen sind, sondern aufgrund unserer Beziehung zueinander … Die Einheit des Persönlichen ist nicht das ‚Ich‘, sondern das ‚Du und Ich‘.“
Virgilio Enriquez vertrat die Ansicht, dass „Kapwa moralische und normative Aspekte impliziert, die eine Person dazu verpflichten, einander als Mitmenschen und daher als gleichwertig zu behandeln“ (zusammen mit R. Ileto und J. Reyes) … „Eine solche Position war definitiv unvereinbar mit ausbeuterischen menschlichen Interaktionen.“ Er sah jedoch auch voraus, dass dieser philippinische Grundwert durch die Ausbreitung westlicher Einflüsse bedroht war.
Sinabi ni Kenneth Gergen "Ang aking pangunahing target ng pagpuna [Relational Being] ay ang Enlightenment vision ng mga independiyenteng sarili. Ang aking inaalala ay sa maraming paraan ng pag-aakala ng mga indibidwal na ahente---na may mga kaloob ng likas na katwiran, pagganyak, at pagnanasa---nagbubuo ng hindi masasabing pagdurusa.
Sinabi ni Hay, Bilang resulta ng kultural na pagtatayo ng isang matinding indibidwalismo na partikular na nakikita sa Kanluraning mundo, nagkaroon ng `pagkalimot' ng relasyonal na kamalayan/espiritwalidad na nagreresulta sa mga nakakapinsalang epekto sa texture ng komunidad ng tao. “Ang dakilang pilosopong taga-Scotland na si John Macmurray (1961), ……[nagsasaad na] tayo ay mga tao hindi ayon sa indibidwal na karapatan, ngunit dahil sa ating kaugnayan sa isa’t isa….Ang yunit ng personal ay hindi ang ‘Ako’ kundi ang ‘Ikaw at Ako’.”
Nanindigan si Virgilio Enriquez na "Ang Kapwa ay nagpapahiwatig ng moral at normatibong mga aspeto na nag-oobliga sa isang tao na tratuhin ang isa't isa bilang kapwa tao at samakatuwid ay pantay-pantay" (kasama sina R Ileto at J Reyes]…"Ang ganitong posisyon ay "tiyak na hindi naaayon sa mapagsamantalang pakikipag-ugnayan ng tao,". Ngunit nakita rin niya na ang pangunahing impluwensyang ito ng Filipino ay nanganganib sa pamamagitan ng pagpapalaganap ng impluwensyang Kanluranin.
Hay déclare : « En raison de la construction culturelle d'un individualisme extrême, particulièrement manifeste dans le monde occidental, on a assisté à un « oubli » de la conscience/spiritualité relationnelle, ce qui a eu des effets néfastes sur la structure de la communauté humaine. » « Le grand philosophe écossais John Macmurray (1961) ……[affirme que] nous sommes des personnes non pas de droit individuel, mais en vertu de notre relation les uns aux autres… L'unité de la personne n'est pas le “je”, mais le “toi et moi”. » Virgilio Enriquez soutenait que « le kapwa impliquait des aspects moraux et normatifs qui obligeaient une personne à se traiter les uns les autres comme des êtres humains et donc comme des égaux » (avec R. Ileto et J. Reyes]… « Une telle position était « définitivement incompatible avec des interactions humaines exploitantes ». Mais il prévoyait également que cette valeur fondamentale philippine était menacée par la propagation des influences occidentales. »
Research by Kathleen Vohs and Jonathan Schooler showed that “It seems that when people stop believing they are free agents; they stop seeing themselves as blameworthy for their actions. Consequently, they act less responsibly and give in to their baser instincts. Vohs emphasized that this result is not limited to the contrived conditions of a lab experiment. “You see the same effects with people who naturally believe more or less in free will,” she said.
“Further studies by Baumeister and colleagues have linked a diminished belief in free will to stress, unhappiness, and a lesser commitment to relationships. They found that when subjects were induced to believe that “all human actions follow from prior events and ultimately can be understood in terms of the movement of molecules,” those subjects came away with a lower sense of life’s meaningfulness. Early this year, other researchers published a study showing that a weaker belief in free will correlates with poor academic performance……. The list goes on: Believing that free will is an illusion has been shown to make people less creative, more likely to conform, less willing to learn from their mistakes, and less grateful toward one another.
In every regard, it seems, when we embrace determinism, we indulge our dark side.” (There’s No Such Thing as Free Will - But we’re better off believing in it anyway. Story by Stephen Cave Atlantic, JUNE 2016 ISSUE)
"Extreme Individualism" is a term coined by David Hay, theologian and Scholar. Kenneth Gergen, a social constructionist, agrees with David Hay that the "rational Individualism Ideal" that emerged with the Enlightenment as a prerequisite for instituting democracy is an underlying cause of extreme individualism. “Rational Individualism” is a political concept and the idea of “independent individual” is central to rational individualism.
Yet, as Gergen emphasizes, “Social interaction does much to furnish the basic repertoire of concepts used by the person to understand himself and to guide his conduct.” (p. 40) Kenneth Gergen states “My chief target of criticism [in Relational Being] was the Enlightenment vision of independent selves. My concern was with the many ways the presumption of individual agents---with gifts of inherent reason, motivation, and passion---generates untold suffering Alienation, loneliness, self-doubt, selfishness, and manipulative relations are among the impairments. P. 396-7 relational being. To understand the world in which we live as constituted by independent species, forms, types, or entities is to threaten the well-being of the planet….”. 396 Relational Being
The question of free will vs determinism has been an ongoing question for decades. In my ongoing discussion on academia, There are unhealthy consequences and destructive results from unbalanced materialist norms Research by Kathleen Vohs and Jonathan Schooler showed that "It seems that when people stop believing they are free agents; they stop seeing themselves as blameworthy for their actions. Consequently, they act less responsibly and give in to their baser instincts. Vohs emphasized that this result is not limited to the contrived conditions of a lab experiment. "You see the same effects with people who naturally believe more or less in free will," she said.
"Further studies by Baumeister and colleagues have linked a diminished belief in free will to stress, unhappiness, and a lesser commitment to relationships. They found that when subjects were induced to believe that "all human actions follow from prior events and ultimately can be understood in terms of the movement of molecules," those subjects came away with a lower sense of life's meaningfulness.
Kenneth Gergen afirma: «Mi principal blanco de críticas [Ser Relacional] fue la visión ilustrada de los yoes independientes. Me preocupaban las múltiples maneras en que la presunción de agentes individuales —con dotes inherentes de razón, motivación y pasión— genera un sufrimiento indescriptible. La alienación, la soledad, la inseguridad, el egoísmo y las relaciones manipuladoras se encuentran entre sus deficiencias.
Hay afirma: «Como resultado de la construcción cultural de un individualismo extremo, particularmente evidente en el mundo occidental, se ha producido un olvido de la conciencia/espiritualidad relacional, lo que ha tenido efectos perjudiciales en la estructura de la comunidad humana». «El gran filósofo escocés John Macmurray (1961), [afirma que] somos personas no por derecho individual, sino en virtud de nuestra relación mutua… La unidad de lo personal no es el «yo», sino el «tú y yo»». Virgilio Enriquez sostuvo que “Kapwa implicaba aspectos morales y normativos que obligaban a una persona a tratar a los demás como seres humanos y, por lo tanto, como iguales” (junto con R Ileto y J Reyes]… “Tal postura era “definitivamente inconsistente con las interacciones humanas explotadoras”. Pero también previó que este valor central filipino se veía amenazado por la propagación de las influencias occidentales”.
Hay afferma: "Come risultato della costruzione culturale di un individualismo estremo, particolarmente evidente nel mondo occidentale, si è verificata una 'dimenticanza' della coscienza/spiritualità relazionale, con conseguenti effetti dannosi sulla struttura della comunità umana". "Il grande filosofo scozzese John Macmurray (1961), ……[afferma che] siamo persone non per diritto individuale, ma in virtù della nostra relazione reciproca... L'unità della persona non è l''io', ma il 'Tu e l'io'". Virgilio Enriquez sosteneva che “Kapwa implicava aspetti morali e normativi che obbligavano una persona a trattarsi a vicenda come un altro essere umano e quindi come uguale” (insieme a R Ileto e J Reyes]… “Tale posizione era “decisamente incoerente con le interazioni umane sfruttatrici”. Ma prevedeva anche che questo valore fondamentale filippino fosse minacciato dalla diffusione delle influenze occidentali”.
Angel, ex consulente e consulente dal 2017 - che ha avuto alcune delle sue esperienze spirituali-psichiche - ha descritto la sua personale comprensione dello spirito: “Lo spirito, per me, è letteralmente; qualunque cosa. È l'universo al di là della nostra piccolissima e limitata esistenza umana in un mondo fisico. Ciò comprende la visione dello Spirito come forza creativa. È LA forza creativa poiché è tutto. Quindi, quando noi come esseri umani creiamo, ci connettiamo, sogniamo o guariamo... attingiamo allo Spirito.
Entrambi i nostri punti di vista coincidono notevolmente anche con quelli di Edgar Cayce. Come osservò Edgar Cayce, “Il sé spirituale è la vita, l’attività del mentale e del fisico è dell’anima – e quindi un corpo-anima”. #EdgarCayce legge 3590-2). Secondo Edgar Cayce, lo spirito è la forza vitale, la scintilla vitale che anima la vita – o come osservò Viktor Frankl la “scintilla divina” dentro ogni individuo – che lo sappia o no. Edgar Cayce disse: "Lo spirito è la scintilla, o porzione del Divino che è in ogni entità". [Edgar Cayce legge 3744-5] Radhanath Swami descrive un aspetto importante della spiritualità come spinta quando afferma che “Quando la spiritualità è la base della tua vita, ti dà la forza, la saggezza e il coraggio per superare le numerose tempeste della vita che potrebbero distruggere una persona più debole che non ha questo fondamento”.
Edgar Cayce, sebbene si sia guadagnato la fama di sensitivo documentato e fosse meglio conosciuto come il Profeta Dormiente, era in realtà - in fondo - uno straordinario guaritore e leader spirituale. Edgar Cayce ha forse una delle affermazioni più complete sullo spirito in relazione alla coscienza umana quando Edgar Cayce affermò con enfasi che "Ogni entità si trova in una fase tridimensionale dell'esistenza o dell'esperienza: il mondo esterno, il mondo interno e il mondo esterno". mente che può abbracciare o colmare i due." [Edgar Cayce legge 1100-26] Cioè, le origini di tutta la vita sono nello spirito, che è la forza creativa che porta tutto all'esistenza. Allora la mente prende questa forza vitale e crea significato con essa: "Fai attenzione al costruttore, allo spirito il creatore, il materiale [è] ciò che è stato creato. Grande verità! Tienila davanti a te." [Edgar Cayce legge 900-374]
Edgar Cayce solleva un punto critico quando parla della mente e del suo ruolo nella visione del futuro. Edgar Cayce afferma: "Lo spirito è la vita. La mente è il costruttore. Il fisico è il risultato."...“La mente è davvero il costruttore. . ciò che viene trattenuto nell'atto della visione mentale diventa realtà nell'esperienza materiale. Veniamo gradualmente costruiti su quell’immagine creata nel nostro stesso essere mentale. ― Michelangelo rispecchiava ciò che aveva detto Edgar Cayce, solo millenni prima. Ho visto l'angelo nel marmo e l'ho scolpito finché non l'ho liberato. Edgar Cayce completa il processo critico della visione quando afferma: “Ma lo spirito non è solo una forza. È una coscienza dotata di individualità, anche se non così individuale come lo siamo nella nostra condizione fisica”.
At the request of the father, Edgar Cayce went to the home of the Dietrich’s on December 12, 1902, and gave a “reading” while in a trance. “When he awakened, Mrs. Dietrich was weeping.” (p. 177 river) Edgar Cayce’s reading indicated that just before she caught the grippe, she had “slipped and struck the end of her spine while getting out of the carriage,” and the infection had settled in her spine causing the seizures. While for the most part the causes of epilepsy are largely unknown, one of the specific causes listed is infections of the spine. Developed countries have more incidence of epilepsy and it is believed traumatic injuries and infection are the reason.
Cayce prescribed osteopathic manipulations for the spine. Within a week Aimee called her mother and father by name and asked for her doll by name. (p.118 river) In his sworn affidavit of October 8, 1910, Mr. Dietrich states that Cayce “outlined to Dr. A. C. Layne [D.O.], now of Griffin, GA, how to proceed to cure her. Dr. Layne treated her accordingly, every day for three weeks…. Her mind began to clear up about the eighth day and within three months she was in perfect health, and is so to this day.” (p.213 Epilepsy) A letter from Lois Freeman, Aimee’s sister said, “Aimee L Dietrich, 6 years old, pronounced a hopeless case of epilepsy, improved rapidly after a reading by Edgar Cayce and treatment by Dr. A. C. Layne. In three-weeks’ time she was able to sit up in a chair and cut out pictures. She entered school the following year, attending schools in Hopkinsville and Winchester, KY.” Sometime in 1917 or 1918 Aimee had some seizures. “She became interested in Christian Science and had a healing experience.” (p. 214 Epilepsy)
Angel, bekas penasihat dan kaunselor dari 2017 - yang mempunyai beberapa pengalaman rohani-psikiknya sendiri - menerangkan pemahaman peribadinya tentang roh: “Roh, bagi saya, secara literal; segala-galanya. Ia adalah alam semesta di luar kewujudan kita yang sangat kecil dan terhad sebagai manusia dalam dunia fizikal. Ini merangkumi pandangan Roh sebagai kuasa kreatif. Ia adalah kuasa kreatif kerana ia adalah segala-galanya. Jadi, apabila kita sebagai manusia, mencipta atau berhubung atau bermimpi atau menyembuhkan...kita memanfaatkan Roh.”
Kedua-dua pandangan kami juga sepadan dengan pandangan Edgar Cayce yang luar biasa. Seperti yang diperhatikan oleh Edgar Cayce, "Diri rohani adalah kehidupan, aktiviti mental dan fizikal adalah jiwa - dan dengan itu badan jiwa." #EdgarCayce bacaan 3590-2). Menurut Edgar Cayce, semangat ialah daya hidup, percikan penting yang menghidupkan kehidupan - atau seperti yang dilihat oleh Viktor Frankl "percikan ilahi" dalam setiap individu - sama ada mereka tahu atau tidak. Edgar Cayce berkata: "Roh adalah percikan, atau bahagian Ilahi yang ada dalam setiap entiti." [Bacaan Edgar Cayce 3744-5] Radhanath Swami menerangkan aspek penting kerohanian sebagai pemacu apabila beliau menyatakan bahawa “Apabila kerohanian adalah asas kehidupan anda, ia memberi anda kekuatan, kebijaksanaan dan keberanian untuk mengatasi banyak badai kehidupan yang boleh hancurkan orang yang lebih lemah yang tidak mempunyai asas ini.”
Edgar Cayce, walaupun dia mendapat kemasyhuran sebagai psikik yang didokumentasikan dan paling dikenali sebagai Sleeping Prophet benar-benar - di hati - seorang penyembuh dan Pemimpin Rohani yang menakjubkan. Edgar Cayce mungkin mempunyai salah satu kenyataan yang paling komprehensif tentang semangat kerana ia berkaitan dengan kesedaran manusia apabila Edgar Cayce dengan tegas menyatakan bahawa "Setiap entiti mendapati dirinya dalam fasa tiga dimensi kewujudan atau pengalaman: dunia tanpa, dunia dalam, dan fikiran yang boleh menjangkau atau merapatkan kedua-duanya." [Bacaan Edgar Cayce 1100-26] Maksudnya, asal-usul semua kehidupan adalah dalam roh, iaitu daya kreatif yang membawa semua kewujudan. Kemudian minda mengambil daya hidup ini dan mencipta makna dengannya: "Fikiran pembina, roh pencipta, bahan [adalah] yang dicipta. Kebenaran yang hebat! Simpan di hadapan anda." [Edgar Cayce membaca 900-374]
Edgar Cayce mengemukakan satu perkara kritikal apabila dia bercakap tentang minda dan peranannya dalam membayangkan masa depan. Edgar Cayce menyatakan, "Semangat adalah kehidupan. Minda adalah pembina. Fizikal adalah hasilnya."...... "Minda sememangnya Pembina. . apa yang dipegang dalam tindakan penglihatan mental menjadi realiti dalam pengalaman material. Kami secara beransur-ansur dibina mengikut imej yang dicipta dalam jiwa kita sendiri." ― Michelangelo mencerminkan apa yang Edgar Cayce katakan, hanya milenium lebih awal. Saya melihat malaikat di dalam batu marmar dan diukir sehingga saya membebaskannya. Edgar Cayce melengkapkan proses kritikal membayangkan apabila dia menyatakan, "Tetapi semangat bukan hanya kekuatan. Ia adalah kesedaran dengan keperibadian, walaupun tidak hampir sama individu seperti kita dalam keadaan fizikal kita.
Angel, a former advisor and counselor from 2017 - who has had a few of her own spiritual-psychic experiences - described her personal understanding of spirit: “Spirit, to me, is literally; everything. It is the universe beyond our very small, limited existence as human in a physical world. This encompasses the view of Spirit being a creative force. It is THE creative force since it is everything. So, when we as humans, create or connect or dream or heal...we tap into Spirit.”
Both of our views happen to also match remarkably Edgar Cayce’s views. As Edgar Cayce observed, “The spiritual self is life, the activity of the mental and of the physical is of the soul - and thus a soul-body.” #EdgarCayce reading 3590-2). According to Edgar Cayce, spirit is the life force, the vital spark that animates life – or as Viktor Frankl observed the “divine spark” within every individual – whether they know it or not. Edgar Cayce said: "Spirit is the spark, or portion of the Divine that is in every entity." [Edgar Cayce reading 3744-5] Radhanath Swami describes an important aspect of spirituality as drive when he states that “When spirituality is the basis of your life, it gives you the strength, wisdom and courage to surmount the many storms of life that could destroy a weaker person who doesn’t have this foundation.”
Edgar Cayce, though he earned his fame as a documented psychic and was best known as the Sleeping Prophet was really - at heart - an amazing healer and Spiritual Leader. Edgar Cayce has perhaps one of the most comprehensive statements about spirit as it relates to human consciousness when Edgar Cayce emphatically stated that "Each entity finds itself in a three-dimensional phase of existence or experience: the world without, the world within, and the mind that may span or bridge the two." [Edgar Cayce reading 1100-26] That is, the origins of all life are in the spirit, which is the creative force that brings all into existence. Then mind takes this life-force and creates meaning with it: "Mind the builder, the spirit the creator, the material [is] that created. Great truth! Keep it before you." [Edgar Cayce reading 900-374]
Edgar Cayce brings up a critical point when he talks about the mind and its role in envisioning the future. Edgar Cayce states, "The spirit is life. The mind is the builder. The physical is the result."......“Mind is indeed the Builder. . what is held in the act of mental vision becomes a reality in the material experience. We are gradually builded to that image created within our own mental being.” ― Michelangelo mirrored what Edgar Cayce said, only millennium earlier. I saw the angel in the marble and carved until I set him free. Edgar Cayce complements the critical process of envisioning when he states, “But spirit is not just a force. It is a consciousness with individualness, though not nearly as individual as we are in our physical condition.”
Angel, en före detta rådgivare och rådgivare från 2017 - som har haft några av sina egna andligt-psykiska upplevelser - beskrev sin personliga förståelse av ande: "Anden, för mig, är bokstavligen; allt. Det är universum bortom vår mycket lilla, begränsade existens som människa i en fysisk värld. Detta omfattar synen på att Anden är en kreativ kraft. Det är DEN kreativa kraften eftersom det är allt. Så när vi som människor, skapar eller ansluter eller drömmer eller läker... vi utnyttjar Anden."
Båda våra åsikter råkar också stämma överens med Edgar Cayces åsikter. Som Edgar Cayce observerade: "Det andliga jaget är liv, det mentala och det fysiskas aktivitet är själens - och därmed en själskropp." #EdgarCayce läser 3590-2). Enligt Edgar Cayce är ande livskraften, den vitala gnistan som ger liv – eller som Viktor Frankl observerade den ”gudomliga gnistan” inom varje individ – oavsett om de vet det eller inte. Edgar Cayce sa: "Anden är gnistan, eller delen av det Gudomliga som finns i varje entitet." [Edgar Cayce läser 3744-5] Radhanath Swami beskriver en viktig aspekt av andlighet som drivkraft när han säger att "När andlighet är grunden för ditt liv, ger det dig styrka, visdom och mod att övervinna livets många stormar som skulle kunna förstöra en svagare person som inte har denna grund.”
Edgar Cayce, även om han förtjänade sin berömmelse som en dokumenterad synsk och var mest känd som den sovande profeten, var verkligen - i hjärtat - en fantastisk healer och andlig ledare. Edgar Cayce har kanske ett av de mest omfattande uttalandena om ande när det relaterar till mänskligt medvetande när Edgar Cayce med eftertryck uttalade att "Varje varelse befinner sig i en tredimensionell fas av existens eller erfarenhet: världen utanför, världen inom och sinne som kan spänna över eller överbrygga de två." [Edgar Cayce läser 1100-26] Det vill säga, ursprunget till allt liv ligger i anden, som är den kreativa kraft som för allt till existens. Sedan tar sinnet denna livskraft och skapar mening med den: "Tänk på byggaren, anden skaparen, materialet [är] som skapats. Stor sanning! Håll den framför dig." [Edgar Cayce läser 900-374]
Edgar Cayce tar upp en kritisk punkt när han talar om sinnet och dess roll i att föreställa sig framtiden. Edgar Cayce säger, "Anden är liv. Sinnet är byggaren. Det fysiska är resultatet."......"Sinnet är verkligen Byggaren. . det som hålls i handlingen av mental syn blir verklighet i den materiella upplevelsen. Vi byggs gradvis efter den bilden som skapas inom vår egen mentala varelse.” ― Michelangelo speglade vad Edgar Cayce sa, bara millennium tidigare. Jag såg ängeln i marmorn och ristade tills jag släppte honom fri. Edgar Cayce kompletterar den kritiska processen att föreställa sig när han säger: "Men ande är inte bara en kraft. Det är ett medvetande med individualitet, men inte alls lika individuellt som vi är i vårt fysiska tillstånd.”
Musik: En typisk andlighet och evolutionär adaptiv egenskap Genetik, andlig symbolik och energi: Andlighetens genetik naturligt mänskligt anlag!"….Det är det a "Andlighet är en mer primal än institutionell religion och handlar om personens känsla av samhörighet med sig själv, andra och (eller kosmos)!"-Kate Adams biskop Grosseteste the world University College Lincoln & Brendan Hyde Australian Catholic University "Den [andlighet] är mer primär än institutionell religion"
Dogma materialista-"No existe una psicología de grupos" (Allport 1927): "Los psicólogos que estudian grupos abordan la idea de un grupo como una entidad sólo con mucha cautela. El campo, o los miembros del campo, aparentemente todavía sienten el aguijón de la protesta de Allport (1927) contra aquellos que se sintieron atraídos por la idea de McDougall de "mente grupal". ¿Por qué es importante la batalla del embalse de Chosin? Batalla del embalse de Chosin en la Guerra de Corea: Las bajas británicas en un día en la batalla del Somme durante la Primera Guerra Mundial fueron 50.000 muertos y heridos. 50.000 bajas en un día patriotismo y espíritu de cuerpo es una prueba muy sólida de que existe una "psicología del ([Libro de texto moderno] Hazel Markus, Shinobu Kitayama, Rachel Heiman, los autores del capítulo Cultura y principios psicológicos "básicos" del Manual de principios básicos de psicología social) Espíritu de Cuerpo y Patriotismo como forma de conciencia social y como "psicología de grupos" grupos".
Bataille du réservoir Chosin pendant la guerre de Corée : La bataille du réservoir Chosin pendant la guerre de Corée est peut-être la bataille la plus dure de l'histoire américaine. « Le 27 novembre 1950, les forces chinoises ont surpris le X Corps américain commandé par le major général Edward Almond dans la zone du réservoir Chosin. S'ensuivit bientôt une bataille brutale de 17 jours par temps glacial. Entre le 27 novembre et le 13 décembre, 30 000 soldats du Commandement des Nations Unies (surnommés plus tard « The Chosin Few ») sous le commandement sur le terrain du major général Oliver P. Smith ont été encerclés et attaqués par environ 120 000 soldats chinois.
Numériquement, un fait très marquant est que les pertes britanniques en une journée lors de la bataille de la Somme pendant la Première Guerre mondiale se sont élevées à 50 000 morts et blessés. 50 000 victimes en un jour – patriotisme et esprit de corps – est une preuve incroyablement solide qu’il existe une « psychologie des groupes ». - une réfutation du dogme matérialiste selon lequel « Il n'y a pas de psychologie des groupes » – Psychologie sociale Allport 1927 – [encore problématique aujourd'hui]
Dogme matérialiste : « Il n'y a pas de psychologie des groupes » (Allport 1927) : « Les psychologues qui étudient les groupes n'abordent l'idée d'un groupe en tant qu'entité qu'avec beaucoup de précaution. Le domaine, ou les membres du domaine, ressentent apparemment encore l’aiguillon des remontrances d’Allport (1927) à l’encontre de ceux qui étaient attirés par l’idée d’« esprit de groupe » de McDougall. (Hazel Markus, Shinobu Kitayama, Rachel Heiman, les auteurs du chapitre Culture et principes psychologiques « de base », du Manuel de psychologie sociale des principes de base)
Korean War Battle of Chosin Reservoir: Ang Battle of Chosin Reservoir sa panahon ng Korean War ay marahil ang pinakamahirap na labanan sa kasaysayan ng Amerika. "Noong 27 Nobyembre 1950, ginulat ng puwersa ng China ang US X Corps na pinamumunuan ni Major General Edward Almond sa lugar ng Chosin Reservoir. Ang isang malupit na 17-araw na labanan sa nagyeyelong panahon ay sumunod kaagad. Sa pagitan ng 27 Nobyembre at 13 Disyembre, 30,000 United Nations Command troops (na kalaunan ay binansagan na "The Chosin Few") sa ilalim ng field command ni Major General Oliver P. Smith ay pinaligiran at inatake ng humigit-kumulang 120,000 Chinese troops.
Sa bilang, isang napaka-kapansin-pansing katotohanan ay ang mga nasawi sa British sa isang araw sa labanan ng Somme noong WWI ay 50,000 patay at nasugatan. 50,000 kaswalti sa isang araw – pagiging makabayan at esprit de corps - ay isang hindi kapani-paniwalang matibay na patunay na mayroong "sikolohiya ng mga grupo." - isang pagtanggi sa materyalistang dogma na "Walang sikolohiya ng mga grupo" - Social psychology Allport 1927 - [problema pa rin ngayon]
Materialist Dogma: "Walang sikolohiya ng mga grupo" (Allport 1927): "Ang mga sikologo na nag-aaral ng mga grupo ay lumalapit sa ideya ng isang grupo bilang isang entidad nang napakaingat lamang. Ang patlang, o mga miyembro ng larangan, ay tila nararamdaman pa rin ang kirot ng pagtutol ni Allport (1927) sa mga naakit sa ideya ni McDougall na "isip ng grupo." (Hazel Markus, Shinobu Kitayama, Rachel Heiman, ang mga may-akda ng kabanata na Kultura at “Basic” Psychological Principles, ng Social Psychology Handbook of Basic Principles)
Ingela Visuri, seorang PhD, dalam kertas disertasinya yang dikaji dengan baik memfokuskan pada pengalaman rohani autistik berfungsi tinggi menyatakan bahawa Autistik menunjukkan kecenderungan untuk mempunyai "pengalaman deria yang luar biasa [dan] lazim di kalangan individu autistik" Dia seterusnya mengatakan bahawa " Sebilangan besar peserta melaporkan pengalaman deria yang tidak dapat dijelaskan yang seolah-olah berlaku tanpa sebarang input rangsangan: sentuhan oleh tangan yang tidak kelihatan, penglihatan perkara yang tidak dapat dilihat oleh orang lain, berbisik apabila tiada orang lain berada di rumah, dan sensasi kehadiran badan yang tidak kelihatan. . "Beberapa peserta menggambarkan masa kesedihan apabila mereka merasakan bahawa orang lain yang ketara dan tidak kelihatan telah hadir untuk menghiburkan mereka." (Varieties of Supernatural Experience: The case of High functioning Autism)
Ciri kerohanian autistik yang paling menonjol ialah ciri pengalaman yang berbeza - "pengalaman deria yang tidak dapat dijelaskan" - sentuhan yang tidak kelihatan, kehadiran yang tidak kelihatan (iaitu, badan), dan juga rakan khayalan. Alasan saya ialah memandangkan jenis kerohanian yang pelik ini kelihatan pelik kepada autisme, ia seolah-olah mengikuti bahawa cara pelik otak mereka memproses maklumat dan defisit mereka dalam Teori pemprosesan Minda {keupayaan untuk membuat inferens dan menilai niat orang lain) akan menjadi satu pengaruh atau punca kepada jenis pengalaman rohani yang pelik ini. Saya telah melakukan beberapa penyelidikan ke dalam neurosains dan ia adalah kompleks. Tetapi saya percaya hujah yang dikemukakan di bawah adalah dalil yang munasabah.
Armstrong menonjolkan lukisan yang kelihatan seperti lukisan bomoh yang sangat dalam di dalam sebuah gua di Lascaux yang dipanggil Crypt, dan yang "menggambarkan seekor bison besar yang telah dikeluarkan oleh tusukan lembing melalui bahagian belakangnya. Berbaring di hadapan binatang yang cedera adalah seorang lelaki, ditarik dengan tangan terentang, lingga tegak, dan memakai topeng burung; tongkatnya, yang terletak di atas tanah berhampiran, juga di atas kepala burung." (ms 5)
Ia [kerohanian] lebih primal daripada agama institusi"-itulah fakta. Nicholas J Conrad, et all menyatakan bahawa "Di sini kami melaporkan penemuan seruling tulang dan gading dari zaman Aurignacian awal di barat daya Jerman. Penemuan ini menunjukkan kehadiran tradisi muzik yang mantap pada masa manusia moden menjajah Eropah, lebih daripada 35,000 kalendar tahun lalu. Selain daripada gua-gua di Jura Swabia, bukti arkeologi terawal yang selamat untuk muzik berasal dari tapak di Perancis dan Austria dan tarikh selepas 30,000 tahun yang lalu6-8 (seruling baharu mendokumenkan tradisi muzik terawal di barat daya Jerman Nicholas J Conard pada masa yang sama. lukisan gua muncul di Perancis dan Sepanyol. Babi berkutil Sulawesi dan adegan memburu sejak 45,500 tahun dahulu mendahului lukisan gua terkenal di Perancis dan Sepanyol oleh lebih dekad & lukisan gua Neanderthal pramanusia di gua Sepanyol 64,000 tahun lalu-Ideologi? Karen Armstrong, Geertz, Maria Malina, Susanne C Münzel) Itu lebih kurang "Seni" yang paling awal diketahui (bukan di dalam gua sebenarnya) berusia 73,000 tahun, di Afrika Selatan. Becky Little memerhatikan bahawa "Lukisan gua tertua yang diketahui, dibuat oleh Neanderthal sekurang-kurangnya 64,000 tahun yang lalu, di gua Sepanyol di La Pasiega, Maltravieso dan Ardales. Seperti beberapa seni gua awal yang lain, ia adalah abstrak. Ahli arkeologi yang mengkaji gua-gua ini telah menemui lukisan garisan seperti tangga, stensil tangan dan struktur stalagmit yang dihiasi dengan oker." Nota Little bahawa "Banyak stensil tangan muncul di ceruk kecil gua yang sukar dicapai, mencadangkan orang yang membuatnya perlu menyediakan pigmen dan cahaya sebelum meneroka ke dalam gua untuk mencari tempat yang dikehendaki." Karen Armstrong membuat a
T'nalak ialah kain tenunan tangan tradisional yang berasal dari kaum T'boli dari wilayah Cotabato. Ia ditenun untuk meraikan dan memberi penghormatan kepada peristiwa kehidupan utama seperti kelahiran, kehidupan, perkahwinan, atau kematian dalam masyarakat. Kain itu ditenun daripada gentian abaka dan dicelup secara semula jadi daripada kulit kayu, akar, dan tumbuhan tertentu. Fabrik mengalami proses celup yang unik di mana ia diikat dalam simpulan tertentu yang diukur dengan panjang jari atau buku jari, dan dicelup dalam pewarna untuk menghasilkan corak hiasan yang menunjukkan ketepatan dalam ketukangan. Ini dilambangkan dengan skema tiga warna yang tersendiri; latar belakangnya dicat hitam manakala coraknya berwarna putih, yang kemudiannya diwarnakan terutamanya dengan rona merah. Walau bagaimanapun, adalah sesuatu yang luar biasa untuk melihat variasi kreatif dalam corak tradisional sedemikian......
T’nalak mencerminkan tema teras yang boleh digunakan untuk memahami kajian Filipina Amerika, termasuk bayanihan dan damay, yang merupakan contoh perkongsian komuniti yang kukuh sebagai peserta atau penerima. Keseluruhan proses tenunan T’nalak, daripada mencelup hingga menenun, diturunkan dari generasi ke generasi kerabat seibu yang memerlukan komuniti kain tenunan dan tenun tradisional berasaskan tumbuhan untuk mengekalkan tradisi tenun T’nalak. Dengan mencipta pewarnaan dan subset tertentu T'nalak, ia juga memberikan tanda identiti budaya Filipina, pangkat dan status.......Selain itu, tenunan T'nalak sering menjadi pengganti pendapatan, kerana pertukaran dengannya meningkat lebih tahun-tahun. Kerja tempatan dan luar negara menjadikan mereka yang tinggal di rumah bergantung pada kepintaran budaya untuk menyara keluarga mereka.
Similarly, Rappaport states "Few if any societies break the world into the more or less distinct systems distinguished by Western science. Not all of them, surely, distinguish environmental from social relations. Moreover, these understandings and principles, which in the Maring view, account for the structure and state of the world and invest the world and actions in it with meaning,
Emile Durkheim: “The forces before which the believer bows are not simple physical energies, such as are presented to the sense and the imagination; they are social forces,”
Perspective from Lyssa Dinglasa, a 3rd year Blaan College student on Blaan-T’boli t’nalak dream weaving and writer’s assistant for me. Historically, “The craft of weaving among the T’boli is a sacred spiritual tradition. Designs are believed to arrive from Fu Dalu, the spirit of the Abaca [material for cloth] (p.214). For perspective, The T’Boli and Blaan tribes once were joined. The Blan are actually the most numerous indigenous tribe in the Philippines (in which there are roughly 182 distinct ethnicities).
“Dream weaving is not only a form of divine inspiration but also an outlet for community unity. The act of weaving illustrates the interdependence of members of a cultural group, supporting Halas' theory that symbols construct social order and guide action. T'nalak weaving is an example of how dreams are realized into concrete forms of identity, uniting the spiritual with the practical.
The use of abaca fiber and natural dyes reflects indigenous ecological awareness, combining Durkheim's model in which social forces influence collective behavior. The materials employed in dream weaving are not random they are part of an older relationship with nature, showing the combination of nature, tradition, and symbolic meaning. This merging is consistent in Reyes' suggestion that the moral and social order covers all the aspects of living, such as spirits, ancestors, and earth itself.
Though dream weaving is highly religious, it also became a cultural resource as a source of livelihood for weavers and even a means toward the preservation of indigenous culture. Be Lang Dulay's achievement is a testament to the ability of tradition to be preserved with improvement for greater recognition, proving that symbolic practices can simultaneously be honored and functionally applied. This is in line with William James' view of pragmatism—where meaning and belief are validated through their applicability.
Every design holds ancestral knowledge, acting as a symbolic text that communicates communal history and indigenous philosophy. The unique motifs is like an unwritten vocabulary, giving insights to indigenous communities' ways of organizing knowledge and passing traditions to every generation. If I were to ask, from a linguistic perspective, dream weaving is not only a cultural activity but also a symbolic communication.”
Sembrerebbe evidente che in molti modi diversi le credenze spirituali e religiose siano rimaste intrappolate nelle moderne astrazioni accademiche – il primo è lo stereotipo secondo cui “Tutta la spiritualità è irreale” – principalmente perché gli accademici occidentali sono fissati con il “soprannaturale” secondo il Nobel gallese. il pluripremiato scienziato Brian Josephson – in contrapposizione alla fecondità. Potrei menzionare brevemente che la credenza nella “natura come forza” nelle società di cacciatori-raccoglitori è coerente con la “legge” di Mannheim secondo cui la realtà economico-politica modella le visioni sociali.
Come sostengono anche Paloutzian e Park (p. 12, corsivo aggiunto), “la religione e la spiritualità sono sistemi di significato più o meno coerenti, culturalmente elaborati, incorporati e acquisiti attraverso relazioni sociali e istituzioni situate in ambienti naturali e costruiti complessi”. Nell'articolo molto dettagliato e approfondito di Erica Hill, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka, Erica Hill evidenzia chiaramente il fatto che la questione nelle credenze spirituali negli spiriti animali, "le relazioni umane con il mondo naturale" è la questione cruciale. Essenzialmente, Erica Hill definisce le credenze spirituali in questo contesto, le relazioni umane con l'ambiente. L’enfasi è sulle “relazioni umane” – in contrasto con le relazioni con il “soprannaturale”.
Isaac Newton fue un “físico y matemático inglés que fue la figura culminante de la Revolución Científica del siglo XVII. En óptica, su descubrimiento de la composición de la luz blanca integró los fenómenos de los colores en la ciencia de la luz y sentó las bases de la óptica física moderna. En mecánica, sus tres leyes del movimiento, principios básicos de la física moderna, dieron como resultado la formulación de la ley de gravitación universal. En matemáticas, fue el descubridor original del cálculo infinitesimal. Philosophiae Naturalis Principia Mathematica (Principios matemáticos de la filosofía natural, 1687) de Newton fue una de las obras individuales más importantes de la historia de la ciencia moderna. (Wikipedia)
Faraday, un científico innovador y creativo, tuvo una historia similar. En psicología, Viktor Frankl, Carl Jung y William James fueron increíblemente productivos y creativos, siendo los tres mejores análisis de las creencias espirituales y religiosas. Los tres tuvieron experiencias espirituales. Carl Jung, que tenía un guía espiritual "Filemón", escribió volúmenes de libros y produjo varias ideas y conceptos muy innovadores para la conciencia humana. Una bibliografía de William James tenía 47 páginas.
Históricamente la creatividad en las creencias espirituales.
Gran parte de mis escritos son un contrapunto a la máxima materialista de que "toda espiritualidad es irreal". Escribo sobre la espiritualidad artística, la bien estudiada espiritualidad de la compasión, la espiritualidad de la música (sorprendentemente investigada a fondo, la curación espiritual de las experiencias espirituales en el duelo). y los sueños del difunto (que, como observó un psicólogo, no son "inusuales"). Recientemente también he escrito sobre los sueños como fuente de [inspiración divina y el tejido de sueños de los T'Boli (y Bla'an), que es conocido en todo el mundo. -ancho para la creatividad textil.
El Dr. Stephen Farra respondió: “Buen artículo breve, reflexivo y directo: la falta de creencia en el "libre albedrío" (dirección volitiva de la vida) conduce habitualmente a una sensación de falta de sentido. desesperación y comportamiento personal poco ético. Nuestros paradigmas son nuestra forma de abordar la Realidad, pero no son la Realidad. Como sugiere Charles Peck, Jr., ¡nos estamos perdiendo en nuestras propias abstracciones!
Aunque aburridos, los métodos científicos fundamentales como la categorización son importantes.
"¡Nos convertimos en lo que pensamos!" – Buda Una pregunta fundamental El Dr. Farra afirmó: “Nuestros modelos están fuera de la realidad. ¡Pero nuestros modelos no son la realidad!" Esto coincide con el inmortal filósofo Kant, quien sostiene que no percibimos el mundo real, sino "representaciones" del mundo real. De manera similar, Bargh, a partir de una investigación inconsciente, enfatiza las categorías mentales y las normas/estereotipos. Jung enfatiza los símbolos, que según él están fuera de las valoraciones cognitivas. La conclusión es que los "modelos" -y cómo imaginamos el mundo- no son sólo cuestiones fundamentales e importantes, sino vitales.
Categorización de la espiritualidad de la palabra real y fructífera
1. Espiritualidad de la compasión: Manual de Oxford sobre la compasión: “La compasión por los demás y el apoyo social tienen valor de supervivencia y beneficios para la salud…. (pág.171)
2. Espiritualidad musical: una ilustración por excelencia: Es notable la cantidad de estudios sobre la música como espiritualidad y como rasgo evolutivo adaptativo fundamental en el desarrollo de la sociedad humana. Shulkin y Raglan observan: "Nuestra evolución está estrechamente ligada a la música y al cuerpo como instrumento (por ejemplo, las palmas). La música, entre otras cosas, ayuda a facilitar comportamientos sociales cooperativos y coordinados".
3. Profecía, Poesía y Espiritualidad - Creatividad, Trascendencia: "El profeta es un poeta. Su experiencia es conocida por los poetas. Lo que los poetas conocen como inspiración poética; los profetas lo llaman revelación divina" - Heschel
4. Kapwa-loob normas/espiritualidad prosociales Kapwa y espiritualidad relacional: identidad compartida, un yo interior, compartido con los demás…. la unidad del yo y del otro Kapwa-loob son dos aspectos únicos de la cultura en Filipinas
Como observa K Lagdameo-Santillan, en su artículo, Roots of Filipino Humanism, señala que “Kapwa es el reconocimiento de una identidad compartida, un yo interior, compartido con los demás. Esta unidad lingüística filipina del yo y el otro es única y diferente a la mayoría de las lenguas modernas”.
No obstante, en las ciencias sociales filipinas, loob se ha explorado de numerosas maneras, como ser una "cueva" del pensamiento filipino, un estado emotivo, un yo verdadero, un centro de la personalidad, un mundo del ser y un valor indígena central (Pe -Púa, 2017). Sin embargo, en la filosofía ética reciente, loob se utiliza a veces en contextos donde puede traducirse acertadamente como “voluntad relacional”, ya que es una voluntad dirigida hacia los demás (Reyes, 2015).
4. Espiritualidad de los niños Donna Thomas: "Los niños y los jóvenes comúnmente tienen experiencias anómalas 'positivas' y 'negativas' que son silenciadas, ignoradas o medicalizadas por 'adultos con autoridad'. Ya sean experiencias anómalas 'positivas' o 'negativas' puede catalizar la autocuración de niños y jóvenes. A través de que los niños alcancen una mayor conciencia de sí mismos y un sentido de intraconexión entre uno mismo, los demás y el mundo”.
5. Espiritualidad artística: Robert K. Johnston afirma que "Una encuesta realizada por George Barna en el cambio de milenio no sólo reveló que el 20 por ciento de los estadounidenses recurren a los "medios de comunicación, las artes y la cultura" como su principal medio de experiencia y expresión espiritual. ..."
6. Experiencias curativas espiritual-psíquicas en el duelo “Por el contrario, la experiencia ha demostrado a los cuidadores pastorales que las personas parecen afrontar mejor la situación si pueden "actualizar" sus experiencias espirituales en tiempos de crisis.
7. T’boli Dream Weaving/T’nalak – Los sueños como fuente de inspiración divina, paralelo a la inspiración trascendental involucrada en la poesía y la profecía. “El oficio de tejer entre los T'boli es una tradición espiritual sagrada... El pueblo T'boli es conocido por ser uno de los grupos etnolingüísticos más creativos y artísticos de Filipinas... Be Lang Dulay, un artista nacional , popularizó el tejido T'nalak con sus más de 100 diseños T'nalak diferentes".
8. Las creencias de los cazadores-recolectores del Ártico en los espíritus animales como "relaciones humanas con el mundo natural..." Erica Hill enfatiza: "Sus pensamientos y acciones establecieron y mantuvieron relaciones con los animales de presa y pueden conceptualizarse de manera más productiva como comportamientos sociales dinámicos integrados dentro del contexto de la vida diaria que como actos rituales privilegiados”.
9. Dra. Ingela Visuri: La espiritualidad y el "caso del autismo de alto funcionamiento" El carácter distintivo de las experiencias de los autistas tiende a ser característicamente "experiencias sensoriales inexplicables": tacto invisible,
Mula sa pananaliksik at mahabang karanasan, madaling makita na ang espiritwalidad ay nasangkot sa mga abstraction: mga kapangyarihan, pagiging perpekto, supernatural, hindi makatotohanan, walang limitasyong kaalaman, mga pang-unawa sa bolang kristal, atbp.
Tumugon si Dr Stephen Farra "Magandang maikling papel - maalalahanin at sa punto: Ang kakulangan ng paniniwala sa "malayang kalooban" (kusang direksyon sa buhay) ay karaniwang humahantong sa isang pakiramdam ng kawalan ng kabuluhan. kawalan ng pag-asa, at hindi etikal na personal na pag-uugali. Ang aming mga paradigma ay ang aming paraan ng pagtugon sa Reality, ngunit ang mga ito ay Hindi Reality. Gaya ng iminumungkahi ni Charles Peck, Jr., naliligaw tayo sa sarili nating abstraction!”
Bagama't nakakainip, - mahalaga ang mga pangunahing siyentipikong pamamaraan tulad ng pagkakategorya.
"Nagiging Tayo ang iniisip natin!" - Buddha Isang Pivotal na Tanong Sinabi ni Dr Farra "Ang aming mga modelo ay nasa katotohanan. Ngunit ang aming mga modelo ay hindi katotohanan!" Iyon ay kasabay ng walang kamatayang pilosopo na si Kant na nangangatwiran na hindi natin nakikita ang tunay na mundo – ngunit “mga representasyon” ng totoong mundo. Katulad nito, si Bargh - mula sa walang malay na pananaliksik - ay nagbibigay-diin sa mga kategorya ng kaisipan at mga pamantayan/stereotypes. Binibigyang-diin ni Jung ang mga simbolo – na sinasabi niyang nasa labas ng mga cognitive appraisal. Ang bottom line ay ang “mga modelo” - at kung paano natin nakikita ang mundo - ay hindi lamang mahalaga at mahahalagang tanong-isyu - ngunit mahalaga.
Kategorya ng Mabunga at Tunay na Salita Spiritualtiy
1. Spirituality of Compassion: The Oxford Handbook on Compassion: “Ang pakikiramay para sa iba at panlipunang suporta ay may halaga ng kaligtasan at mga benepisyo sa kalusugan…. (p. 171)
2. Musical Spirituality - isang quintessential Illustration: Ito ay kapansin-pansin kung gaano karaming mga pag-aaral ng musika bilang espirituwalidad at bilang isang evolutionary adaptive trait na mahalaga sa pag-unlad ng lipunan ng tao. Sina Shulkin at Raglan ay nagmamasid na "Ang aming ebolusyon ay mahigpit na nakatali sa musika at sa katawan bilang isang instrumento (hal., pagpalakpak). Ang musika, bukod sa iba pang mga bagay, ay nakakatulong upang mapadali ang panlipunang kooperatiba at magkakaugnay na pag-uugali."
3. Prophecy, Poetry, & Spirituality - Creativity, Transcendence: "Ang propeta ay isang makata. Ang kanyang karanasan ay kilala ng mga makata. Ang alam ng mga makata bilang patula na inspirasyon; tinawag ng mga propeta ang banal na paghahayag" - Heschel
4. Kapwa-loob pro-social norms/spirituality Kapwa & Relational Spirituality: shared identity, an inner self, shared with others…. ang pagkakaisa ng sarili at ng iba pang Kapwa-loob ay dalawang natatanging aspeto ng kultura sa Pilipinas
Gaya ng obserbasyon ni K Lagdameo-Santillan, sa kanyang artikulo, Roots of Filipino Humanism observes that “Kapwa is a recognition of a shared identity, an inner self, shared with others. Itong Filipino linguistic unity of the self and the other is unique and unlike in most modern languages.”
Sa agham panlipunang Pilipino, gayunpaman, ang loob ay ginalugad sa maraming paraan tulad ng pagiging "kweba" ng kaisipang Pilipino, isang emosyonal na estado, isang tunay na sarili, isang sentro ng personalidad, isang mundo ng pagkatao, at isang pangunahing katutubong halaga (Pe. -Pua, 2017). Gayunpaman, sa kamakailang etikal na pilosopiya, ang loob ay minsan ginagamit sa mga konteksto kung saan ito ay angkop na isalin bilang "relational will" dahil ito ay isang kalooban na nakadirekta sa iba (Reyes, 2015).
4. Espiritwalidad ng mga Bata Donna Thomas: “Ang mga bata at kabataan ay karaniwang may 'positibo' at 'negatibong' maanomalyang karanasan na pinatahimik, binabalewala o pinapa-medikal ng 'mga nasa hustong gulang.' Kung 'positibo' o 'negatibo', maanomalyang karanasan ay maaaring maging sanhi ng pagpapagaling sa sarili para sa mga bata at kabataan. Sa pamamagitan ng mga bata na nakakamit ang higit na kamalayan sa sarili at isang pakiramdam ng intra-connectedness sa pagitan ng sarili, ng iba at ng mundo."
5. Artistic Spirituality: Sinabi ni Robert K. Johnston na "Ang isang poll ni George Barna sa pagpasok ng milenyo ay hindi lamang nagsiwalat na 20 porsiyento ng mga Amerikano ay bumaling sa "media, sining at kultura" bilang kanilang pangunahing paraan ng espirituwal na karanasan at pagpapahayag. ..."
6. Pagpapagaling sa Espirituwal-Psychic na mga Karanasan sa Pagluluksa “Sa kabaligtaran, ipinakita ng karanasan sa mga pastoral na tagapag-alaga na ang mga indibidwal ay tila mas mahusay na makayanan kung maaari nilang "i-actual" ang kanilang mga espirituwal na karanasan sa mga oras ng krisis.
7. T’boli Dream Weaving/T’nalak – Mga panaginip bilang pinagmumulan ng banal na inspirasyon - kahanay ng transendental na inspirasyong kasangkot sa tula at propesiya. “Ang sining ng paghabi sa mga T'boli ay isang sagradong espirituwal na tradisyon.... Kilala ang mga T'boli bilang isa sa pinaka malikhain at masining na etnolinggwistiko na grupo sa Pilipinas....Be Lang Dulay, isang pambansang artista , pinasikat ang paghabi ng T'nalak sa kanyang mahigit 100 iba't ibang disenyo ng T'nalak."
8. Ang Arctic Hunter Gatherer ay naniniwala sa mga espiritu ng hayop bilang "Human relationships with the natural world..." Binigyang-diin ni Erica Hill, "Ang kanilang mga iniisip at pagkilos ay nagtatag at nagpapanatili ng mga relasyon sa mga biktimang hayop at maaaring mas produktibong naisip bilang mga dinamikong panlipunang pag-uugali na nakapaloob sa loob ng konteksto ng pang-araw-araw na buhay kaysa bilang mga gawang may pribilehiyong ritwal.”
9. Dr. Ingela Visuri: Espirituwalidad at "Ang Kaso ng Mataas na gumaganang Autism" na natatanging katangian ng mga karanasan ng mga autistic ay may posibilidad na maging katangian na "hindi maipaliwanag na pandama na ex.periences" - invisible touch, invisible presence (i.e., mga katawan), at maging mga haka-haka na kaibigan. Ang kakaibang katangiang iyon ay malamang na magmumula sa well know deficit sa maraming autistic sa pagproseso ng mga social signal - na halos tiyak na magkakaroon ng intrinsic physiological rewards sa pagproseso. Kaya , ang "praktikal na paggamit" ay magiging isang kabayarang pag-uugali para sa kakulangan sa mga prosesong panlipunan.
10. Mga medikal na pag-aaral-pananaliksik at meta-analyses sa Pargament's Summarization. Sipi mula sa meta-analysis ni Dr. Harold Koenig Religion, Spirituality, and Medicine: Research Findings and Implications for Clinical Practice Harold G. Koenig, MD
"Ang isang lumalagong pangkat ng siyentipikong pananaliksik ay nagmumungkahi ng mga koneksyon sa pagitan ng relihiyon, espirituwalidad, at kapwa mental at pisikal na kalusugan. Ang mga natuklasan ay partikular na malakas sa mga pasyente na may malubha o malalang sakit na nagkakaroon ng nakababahalang sikolohikal at panlipunang mga pagbabago....... Ang pagpapagamot lamang ng isang medikal na diagnosis o isang sakit, nang hindi isinasaalang-alang ang taong may sakit, ay hindi na katanggap-tanggap."
T’nalak is a traditional hand-woven cloth indigenous to the T’boli people from the Cotabato region. It is woven in order to celebrate and pay tribute to major life events such as birth, life, marriage, or death within the community. The cloth is woven from abaca fibers and is naturally dyed from bark, roots, and certain plants. The fabric undergoes a unique tie-dye process where it is tied in specific knots measured by finger or knuckle length, and dipped in dyes in order to create ornate patterns that indicate precision in craftsmanship. This is denoted by a distinctive tri-color scheme; the background is painted black while the pattern is white, which is then tinted predominantly with shades of red. However, it is not unusual to see creative variations in such a traditional pattern......
The T’nalak reflects core themes that can be used to understand Filipino American studies, including bayanihan and damay, which are examples of strong community partnership as participant or recipient. The whole process of T’nalak weaving, from dyeing to weaving, is descended from generation to generation of maternal relatives that necessitated a community of woven fabrics and traditional plant based-dying in order to sustain the tradition of T’nalak weaving. By creating specific coloration and subsets of T’nalak, it also provides signs of Filipino cultural identity, rank, and status.......Additionally, T’nalak weaving often became a substitute for income, as bartering with it increased over the years. Local and overseas work made those who stayed at home rely on cultural ingenuity in order to sustain their family.
Come sottolinea RC Henry: “Gli osservatori creano realtà e verità!” Ciò è vero per la fissazione materialista della quantificazione e della ristretta realtà molecolare.
“L’arte della tessitura tra i T’boli è una tradizione spirituale sacra. Si ritiene che i disegni provengano da Fu Dalu, lo spirito dell'Abaca [materiale per stoffa] (p.214). Il popolo T'boli è noto per essere uno dei gruppi etnolinguistici più creativi e artistici delle Filippine (Cudera et al., 2020). Tra le diverse forme d'arte T'boli, T'nalak è una delle più popolari e ammirate in tutto il mondo.
T'nalak è un tradizionale tessuto tessuto a mano originario del popolo T'boli della regione di Cotabato. È tessuto per celebrare e rendere omaggio ai principali eventi della vita come la nascita, la vita, il matrimonio o la morte all'interno della comunità. Il tessuto è tessuto con fibre di abaca ed è tinto naturalmente con corteccia, radici e alcune piante. Il tessuto viene sottoposto a un esclusivo processo di tintura a punto in cui viene legato con nodi specifici misurati dalla lunghezza delle dita o delle nocche e immerso nei coloranti per creare motivi decorati che indicano precisione nella lavorazione artigianale. Ciò è indicato da un caratteristico schema tricolore; lo sfondo è dipinto di nero mentre il disegno è bianco, che viene poi colorato prevalentemente con sfumature di rosso. Tuttavia, non è insolito vedere variazioni creative in un modello così tradizionale...
Il T’nalak riflette temi fondamentali che possono essere utilizzati per comprendere gli studi filippino-americani, tra cui bayanihan e damay, che sono esempi di forte partnership comunitaria come partecipante o destinatario. L'intero processo di tessitura T'nalak, dalla tintura alla tessitura, discende da generazione in generazione di parenti materni che necessitavano di una comunità di tessuti e di una tintura tradizionale a base vegetale per sostenere la tradizione della tessitura T'nalak. Creando colorazioni e sottoinsiemi specifici di T'nalak, fornisce anche segni di identità, rango e status culturale filippino. Inoltre, la tessitura di T'nalak divenne spesso un sostituto del reddito, poiché il baratto con essa aumentò nel corso degli anni. gli anni. Il lavoro locale e estero ha fatto sì che coloro che sono rimasti a casa si affidassero all’ingegno culturale per sostenere la propria famiglia.
Les T’boli avaient des vues similaires. « Fu, l'esprit de la terre, a un double caractère. Parfois bienveillant, ce Fu aidait les gens, en particulier les agriculteurs, en les bénissant avec des récoltes abondantes ou en guérissant le membre malade d'une famille, malveillant, à d'autres moments, que Fu provoque des maladies et détruit les récoltes. La compréhension de la dualité des caractéristiques de l’esprit donne à chaque T’boli un respect pour l’environnement qui s’étend aux différents éléments qui communient avec lui. En fait, les arbres, les animaux et l’eau ne sont pas considérés comme de simples éléments mais comme d’autres entités spirituelles [vivantes].
Ce système de croyance les guide à communier avec la nature et toutes les entités qui en coexistent. De cette croyance, ils ancrent leur respect et leur considération envers tout ce qui existe. Ils conservent, protègent et gèrent leurs ressources naturelles comme ils traitent leurs relations les uns avec les autres. Ils construisent et renforcent leur relation avec les esprits en prenant soin de ses manifestations, des choses qui existent, du monde physique » [p.202 - Danse avec les tisse-rêves : Un discours narratif des T'bolis du sud des Philippines janvier 2021 Emmanuel Villoria Hernani, Ma Rosita Ampoyas Hernani, Delmo Amfan Dulay)
La religion Ho’omana reconnaît en fait trois types ou niveaux différents d’« esprit », ce qui serait à peu près équivalent à la hiérarchie corps-esprit-esprit de Pythagore. L'esprit unihipilior, ou âme inférieure, est assimilé au « corps physique », l'esprit uhane peut être compris comme « l'esprit », tandis que l'âme « aumakua » serait l'âme supérieure ou « l'esprit ». Le mot « aumakua » pourrait peut-être serait-il mieux traduit par « esprit ancestral totalement digne de confiance ». Il convient de noter que, dans la culture polynésienne, ainsi que dans la plupart des autres systèmes de croyances sociétales primitives, les êtres humains avaient une « âme » et le folklore sur les fantômes d’hommes décédés ou « esprits » et les apparitions étaient des récits fréquemment entendus.
La religion polynésienne-hawaïenne était une religion dualiste dans laquelle chaque force de la nature avait une contrepartie concurrente. Même si une personne peut obtenir du mana grâce à la droiture (pono = actes justes), elle peut également obtenir du mana par la guerre et la violence. Dans leur religion, Ku, le dieu de la guerre et des dirigeants, était contrebalancé par Lono, le dieu de la paix et de la fertilité. Hawaï était unique dans la culture polynésienne en matière de culte des dieux. Un auteur a noté qu’Hawaï était une île ou un territoire très riche et que la richesse créait une raison ou une justification pour les combats – ce qui pourrait expliquer sa caractéristique unique d’une religion avec des dieux et des déesses.
En outre, le paradigme corps-esprit-esprit se retrouve également dans la Bible chrétienne : « Maintenant, que le Dieu de paix lui-même vous sanctifie complètement, et que tout votre esprit, votre âme et votre corps restent irréprochables à la venue de notre Seigneur Jésus. Christ » (1 Thessaloniciens 5 :23). De plus, dans Hébreux, la Bible déclare : « Car la parole de Dieu est vivante et active, plus tranchante qu'une épée à deux tranchants, perçant jusqu'à la division de l'âme et de l'esprit, des articulations et des moelles, et discernant les pensées et les intentions de chacun. le cœur » (Hébreux 4 :12). En plus de cela, la science médicale moderne a récemment revitalisé l’idée du corps-esprit-esprit.
Ang mga T'boli ay may katulad na pananaw. “Ang Fu, ang diwa ng lupa, ay may dalawahang katangian. Kung minsan ay mabait, na si Fu ay tutulong sa mga tao lalo na sa mga magsasaka sa pamamagitan ng pagpapala sa kanila ng masaganang ani o pagpapagaling sa maysakit na miyembro ng isang pamilya, masama, sa ibang pagkakataon, na si Fu ay nagdudulot ng sakit at sumisira ng mga pananim. Ang pag-unawa sa duality ng mga katangian ng espiritu ay nagbibigay ng paggalang sa bawat T'boli sa kapaligiran na umaabot sa iba't ibang elemento na nakikipag-ugnayan dito. Sa katunayan, ang mga puno, hayop, at tubig ay hindi itinuturing na mga elemento lamang kundi iba pang espirituwal na [nabubuhay] na mga nilalang.
Ang sistema ng paniniwalang ito ay gumagabay sa kanila na makipag-ugnayan sa kalikasan at sa lahat ng nilalang na magkakasamang umiiral mula rito. Mula sa paniniwalang ito, iniangkla nila ang kanilang paggalang at paggalang sa lahat ng bagay na umiiral. Pinangangalagaan, pinoprotektahan, at pinangangasiwaan nila ang kanilang mga likas na yaman tulad ng kung paano nila tinatrato ang kanilang relasyon sa isa't isa. Binubuo at pinalalakas nila ang kanilang relasyon sa mga espiritu sa pamamagitan ng pangangalaga sa mga pagpapakita nito, ang mga bagay na umiiral, ang pisikal na mundo” [p.202 - Dancing With the Dreamweavers: A Narrative Discourse of the T'bolis of the Southern Philippines January 2021 Emmanuel Villoria Hernani, Ma Rosita Ampoyas Hernani, Delmo Amfan Dulay)
Ang relihiyong Ho’omana ay talagang kinikilala ang tatlong magkakaibang uri o antas ng “espiritu,” na halos katumbas ng hierarchy ng Body-Mind-Spirit ng Pythagoras. Ang unihipilior na espiritu, o mas mababang kaluluwa, ay katumbas ng 'pisikal na katawan,' ang espiritu ng uhane ay maaaring maunawaan bilang 'isip,' habang ang 'aumakua na kaluluwa ay ang mas mataas na kaluluwa o 'espiritu.' Ang salitang, 'aumakua, ay maaaring marahil ay pinakamahusay na isinalin bilang "talagang mapagkakatiwalaang espiritu ng ninuno." Dapat pansinin na, sa kulturang Polynesian, gayundin sa karamihan ng iba pang primitive na sistema ng paniniwala sa lipunan, ang mga tao ay may "kaluluwa" at alamat tungkol sa mga multo ng mga namatay na tao o "mga espiritu" at mga aparisyon ay madalas na naririnig na mga kuwento.
Ang relihiyong Polynesian-Hawaiian ay isang dualistic na relihiyon kung saan para sa bawat puwersa sa kalikasan ay may nakikipagkumpitensyang katapat. Habang ang isang tao ay maaaring makamit ang mana sa pamamagitan ng katuwiran (pono = right acts), ang isang tao ay maaari ding makakuha ng mana sa pamamagitan ng digmaan at karahasan. Sa kanilang relihiyon, si Ku, ang diyos ng digmaan at mga pinuno, ay binalanse ni Lono, ang diyos ng kapayapaan at pagkamayabong. Ang Hawaii ay natatangi sa kultura ng Polynesian sa pagsamba sa mga diyos. Nabanggit ng isang may-akda na ang Hawaii ay isang napakayamang isla o teritoryo at ang kayamanan ay lumikha ng dahilan o katwiran para sa pakikipaglaban - na maaaring ipaliwanag ang kakaibang katangian nito ng isang relihiyon na may mga diyos at diyosa.
Higit pa rito, ang paradigma ng katawan-isip-espiritu ay matatagpuan din sa Kristiyanong Bibliya: “Ngayon, lubusang pabanalin nawa kayo ng Diyos ng kapayapaan mismo, at panatilihing walang kapintasan ang inyong buong espiritu at kaluluwa at katawan sa pagdating ng ating Panginoong Jesus. Kristo” (1 Tesalonica 5:23). Gayundin, sa Hebreo ay sinasabi ng Bibliya, “Sapagkat ang salita ng Diyos ay buhay at masigla, matalas kaysa alinmang tabak na may dalawang talim, na tumatagos hanggang sa paghihiwalay ng kaluluwa at espiritu, ng mga kasukasuan at ng utak, at kumikilala ng mga pag-iisip at mga hangarin ng ang puso” (Hebreo 4:12). Higit pa rito, ang modernong medikal na agham ay kamakailang nagpasigla sa ideya ng body-mind-spirt.
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Mana is impersonal and sacred. One ‘has’ or possesses mana, which confers upon the person an influence, authority, or ability to perform. Famously, the Hawaiian native warriors killed Captain Cook, and then, the Hawaiian natives refused to return the bones of Captain Cook to his crew because the bones contained his mana. It should be noted that the quality of mana is not limited to individuals. Peoples, organizations, and even physical locations as well as inanimate objects may also possess mana. In Māori culture, for instance, mana tangata consists of authority derived from ancestors (genealogy), while mana huaanga consists of authority achieved through gift giving which creates reciprocal obligations. The focus of these two types of mana is on personal prestige and political power. It is important to consider that this conception of mana in Māori creates a justification for certain types of ‘political’ behavior such as gift giving, and as such the religious ideology of mana provides a social structure. As Clifford Geertz observed, ideologies are “a model of, and a model for!” Religious beliefs provide structure for society and groups.
The T’boli had similar views. “Fu, the spirit of the land, has a dual character. At times benevolent, that Fu would help people especially farmers by blessing them with bountiful harvests or healing the sick member of a family, malevolent, in other times, that Fu causes illness and destroys crops. Understanding on the duality of the spirit’s characteristics gives each T’boli reverence to the environment that extends to the different elements that communes with it. In fact, trees, animals, and water are not considered as mere elements but other spiritual [living] entities.
This belief system guides them to commune with nature and all entities that co-exist from it. From this belief, they anchor their respect and regard to all things that exist. They conserve, protect, and manage their natural resources like how they treat their relationship to each other. They build and strengthens their relationship with the spirits by taking care of its manifestations, the things that exists, the physical world” [p.202 - Dancing With the Dreamweavers: A Narrative Discourse of the T'bolis of the Southern Philippines January 2021 Emmanuel Villoria Hernani, Ma Rosita Ampoyas Hernani, Delmo Amfan Dulay)
The Ho’omana religion actually recognizes three different types or levels of “spirit,” which would be roughly equivalent to the Body-Mind-Spirit hierarchy of Pythagoras. The unihipilior spirit, or lower soul, equates with the ‘physical body,’ the uhane spirit can be understood as the ‘mind,’ while the 'aumakua soul would be the higher soul or ‘spirit.’ The word, 'aumakua, could perhaps be best translated as "utterly trustworthy ancestral spirit." It should be noted that, in Polynesian culture, as well as most other primitive societal belief systems, human beings had “souls” and folklore about the ghosts of deceased men or “spirits” and apparitions were frequently heard tales.
The Polynesian-Hawaiian religion was a dualistic religion in which for every force in nature there was a competing counterpart. While a person could achieve mana through righteousness (pono = right acts), a person could also obtain mana through war and violence. In their religion, Ku, the god of war and rulers, was balanced by Lono, the god of peace and fertility. Hawaii was unique in the Polynesian culture in the worship of gods. One author noted that Hawaii was a very rich island or territory and that wealth created a reason or justification for fighting – which might explain its unique characteristic of a religion with gods and goddesses.
Furthermore, the body-mind-spirit paradigm is also found in the Christian Bible as well: “Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ” (1 Thessalonians 5:23). Also, in Hebrews the Bible states, “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Hebrews 4:12). On top of that, modern medical science has recently revitalized the idea of body-mind-spirt.
Los T'boli tenían puntos de vista similares. “Fu, el espíritu de la tierra, tiene un carácter dual. A veces es benevolente, que Fu ayudaría a las personas, especialmente a los agricultores, bendiciéndolos con cosechas abundantes o curando al miembro enfermo de una familia; en otras ocasiones, malévolo, que Fu causa enfermedades y destruye las cosechas. La comprensión de la dualidad de las características del espíritu otorga a cada T'boli una reverencia por el entorno que se extiende a los diferentes elementos que comulgan con él. De hecho, los árboles, los animales y el agua no se consideran meros elementos sino otras entidades espirituales [vivientes].
Este sistema de creencias los guía a estar en comunión con la naturaleza y todas las entidades que coexisten en ella. A partir de esta creencia, anclan su respeto y consideración por todas las cosas que existen. Conservan, protegen y gestionan sus recursos naturales de la misma manera que tratan su relación entre sí. Construyen y fortalecen su relación con los espíritus cuidando sus manifestaciones, las cosas que existen, el mundo físico” [p.202 - Bailando con los tejedores de sueños: un discurso narrativo de los T'bolis del sur de Filipinas Enero 2021 Emmanuel Villoria Hernani, Ma Rosita Ampoyas Hernani, Delmo Amfan Dulay)
La religión Ho'omana en realidad reconoce tres tipos o niveles diferentes de "espíritu", lo que sería más o menos equivalente a la jerarquía Cuerpo-Mente-Espíritu de Pitágoras. El espíritu unihipilior, o alma inferior, se equipara con el "cuerpo físico", el espíritu uhane puede entenderse como la "mente", mientras que el alma "aumakua sería el alma superior o "espíritu". La palabra, 'aumakua, podría quizás la mejor traducción sería "espíritu ancestral absolutamente digno de confianza". Cabe señalar que, en la cultura polinesia, así como en la mayoría de los otros sistemas de creencias sociales primitivos, los seres humanos tenían "almas" y el folclore sobre los fantasmas de hombres fallecidos o "espíritus" y las apariciones eran cuentos frecuentemente escuchados.
La religión polinesia-hawaiana era una religión dualista en la que para cada fuerza de la naturaleza había una contraparte en competencia. Si bien una persona puede obtener maná a través de la rectitud (pono = actos correctos), también puede obtener maná a través de la guerra y la violencia. En su religión, Ku, el dios de la guerra y los gobernantes, estaba equilibrado por Lono, el dios de la paz y la fertilidad. Hawaii era única en la cultura polinesia en el culto a los dioses. Un autor señaló que Hawaii era una isla o territorio muy rico y que la riqueza creaba una razón o justificación para luchar, lo que podría explicar su característica única de una religión con dioses y diosas.
Además, el paradigma cuerpo-mente-espíritu también se encuentra en la Biblia cristiana: “Y el mismo Dios de paz os santifique por completo, y todo vuestro espíritu, alma y cuerpo, sea guardado irreprensible en la venida de nuestro Señor Jesús. Cristo” (1 Tesalonicenses 5:23). Además, en Hebreos la Biblia dice: “Porque la palabra de Dios es viva y eficaz, más cortante que toda espada de dos filos, y penetra hasta dividir el alma y el espíritu, las coyunturas y los tuétanos, y discierne los pensamientos y las intenciones de los demás”. el corazón” (Hebreos 4:12). Además de eso, la ciencia médica moderna ha revitalizado recientemente la idea de cuerpo-mente-espíritu.
La comunicación emocional es vital para gran parte de la comunicación social y política eficaz. Sería obvio que es poco probable que cualquier político que se comunique completamente en un tono de voz plano, sin emociones y sin expresiones faciales obtenga muchos votos. Sin comunicación emocional, sería posible que la propia empresa dejara de funcionar de manera efectiva. Los procesos muy básicos y fundamentales del cerebro humano dependen de las emociones y de los procesos no conscientes. La amígdala, la región del cerebro responsable de procesar las reacciones de miedo, es una región central del cerebro que es muy emocional. Además, los recuerdos parecen estar priorizados por las emociones y el contenido emocional. El curso ordinario de los acontecimientos del día a día tiende a ser priorizado por necesidades, motivaciones y deseos, procesos todos fuertemente imbuidos de contenido emocional.
Perspective: Detrimental health effects of academic ideologies, abstractions, and maladaptive stereotypes – from research on Free Will
Research by Kathleen Vohs and Jonathan Schooler showed that “It seems that when people stop believing they are free agents; they stop seeing themselves as blameworthy for their actions. Consequently, they act less responsibly and give in to their baser instincts. Vohs emphasized that this result is not limited to the contrived conditions of a lab experiment. “You see the same effects with people who naturally believe more or less in free will,” she said.
“Further studies by Baumeister and colleagues have linked a diminished belief in free will to stress, unhappiness, and a lesser commitment to relationships. They found that when subjects were induced to believe that “all human actions follow from prior events and ultimately can be understood in terms of the movement of molecules,” those subjects came away with a lower sense of life’s meaningfulness. Early this year, other researchers published a study showing that a weaker belief in free will correlates with poor academic performance…….
Fallacy - False Premise “There is no psychology of groups” excerpt friom recent soc psych Textbook “Psychologists who study groups approach the idea of a group as an entity only very gingerly. The field, or members of the field, apparently still feel the sting of Allport’s (1927) remonstration of those who were attracted to McDougall’s idea of “group mind.” (Markus et al -."Culture and" basic" psychological principles." (1996)).
Brian J McVeigh, an anthropologist, author and expert on Japanese culture, recently observed that the statement “There are no psychologies of groups” is an example of “extreme individualism” David Hay, a Christian theologian, actually coined the phrase “extreme individualism.” Virgilio Enriquez also remarks that western extreme individualism is unhealthy and a threat to Filipino culture – specifically the kapwa–loob (shared identity) values.
Of course, “what we think” is shaped to a large degree by what we are “taught.” Being that “The psychology of groups” is – as Brain McVeigh observed – a form of “extreme individualism – then it must be viewed as an antisocial academic norm! – unhealthy, unscientific, and destructive
On top of that, the recent research into the uncosncious has a built in theory of "automated socail perception and social consciousness.
In each of these [identities-roles] there is stored implicit and ingrained knowledge about appropriate values and behaviors, likes and dislikes, ways of being.
A. Three main forms of automatic self-regulation are identified: an automatic effect of perception on action, the automatic pursuit of a goal and a continuous automatic evaluation of one's experience. Based on the accumulated evidence, the authors conclude that these various non-conscious mental systems shoulder the lion's share of the self-regulatory burden, thereby keeping the individual grounded in their current environment.
B. Mental categories are absolutely essential for simplifying and understanding the information-rich environment, …
C. The express link between perception [of the environment] and action likely exists for a good adaptive reason, such as creating appropriate behavioral preparations in the absence of conscious guidance and monitoring.
D. “The idea that social perception is a largely automated psychological phenomenon is now widely accepted.”
Our identities are multifaceted – mother, musician, teacher, yoga enthusiast, NASCAR fan. In each of these [identities] there is stored implicit and ingrained knowledge about appropriate values and behaviors, likes and dislikes, ways of being.
Perspective : Effets néfastes sur la santé des idéologies universitaires, des abstractions et des stéréotypes inadaptés – à partir de la recherche sur le libre arbitre
Les recherches menées par Kathleen Vohs et Jonathan Schooler ont montré que « il semble que lorsque les gens cessent de croire, ils sont des agents libres ; ils cessent de se considérer comme coupables de leurs actes. Par conséquent, ils agissent de manière moins responsable et cèdent à leurs instincts les plus bas. Vohs a souligné que ce résultat ne se limite pas aux conditions artificielles d’une expérience en laboratoire. « On constate les mêmes effets chez les personnes qui croient naturellement plus ou moins au libre arbitre », a-t-elle déclaré.
« D'autres études menées par Baumeister et ses collègues ont établi un lien entre une diminution de la croyance dans le libre arbitre et le stress, le malheur et un moindre engagement dans les relations. Ils ont découvert que lorsque les sujets étaient amenés à croire que « toutes les actions humaines découlent d’événements antérieurs et peuvent finalement être comprises en termes de mouvement de molécules », ces sujets repartaient avec un sens moindre du sens de la vie. Au début de cette année, d'autres chercheurs ont publié une étude montrant qu'une croyance plus faible dans le libre arbitre est en corrélation avec de mauvais résultats scolaires…….
Erreur - Fausse prémisse « Il n'y a pas de psychologie des groupes » Extrait d'un récent manuel de psychologie sociale « Les psychologues qui étudient les groupes n'abordent l'idée d'un groupe en tant qu'entité qu'avec beaucoup de précaution. Le domaine, ou les membres du domaine, ressentent apparemment encore l’aiguillon des remontrances d’Allport (1927) à l’égard de ceux qui étaient attirés par l’idée de « l’esprit de groupe » de McDougall. (Markus et al - "Culture et principes psychologiques" de base "." (1996)).
Brian J McVeigh, anthropologue, auteur et expert de la culture japonaise, a récemment observé que la déclaration « Il n'y a pas de psychologie de groupe » est un exemple d'« individualisme extrême ». David Hay, un théologien chrétien, a en fait inventé l'expression « individualisme extrême ». » Virgilio Enriquez remarque également que l’individualisme extrême occidental est malsain et constitue une menace pour la culture philippine – en particulier les valeurs kapwa-loob (identité partagée).
Bien sûr, « ce que nous pensons » est façonné dans une large mesure par ce qu’on nous « enseigne ». Étant donné que « la psychologie des groupes » est – comme l’a observé Brain McVeigh – une forme « d’individualisme extrême », elle doit alors être considérée comme une norme académique antisociale ! – malsain, non scientifique et destructeur
En plus de cela, les recherches récentes sur l’inconscient s’appuient sur une théorie intégrée de « la perception sociale automatisée et de la conscience sociale ».
Dans chacune de ces [identités-rôles] sont stockées des connaissances implicites et enracinées sur les valeurs et les comportements appropriés, les goûts et les aversions, les manières d'être.
A. Trois formes principales d'autorégulation automatique sont identifiées : un effet automatique de la perception sur l'action, la poursuite automatique d'un objectif et une évaluation automatique continue de son expérience. Sur la base des preuves accumulées, les auteurs concluent que ces divers systèmes mentaux non conscients assument la part du lion du fardeau de l'autorégulation, gardant ainsi l'individu ancré dans son environnement actuel.
B. Les catégories mentales sont absolument essentielles pour simplifier et comprendre l’environnement riche en informations,…
C. Le lien explicite entre la perception [de l'environnement] et l'action existe probablement pour une bonne raison adaptative, comme la création de préparations comportementales appropriées en l'absence d'orientation et de surveillance conscientes.
D. « L’idée selon laquelle la perception sociale est un phénomène psychologique largement automatisé est désormais largement acceptée. »
Nos identités sont multiples : mère, musicienne, enseignante, passionnée de yoga, fan de NASCAR. Dans chacune de ces [identités] sont stockées des connaissances implicites et enracinées sur les valeurs et les comportements appropriés, les goûts et les aversions, les manières d'être.
Errore - Falsa premessa “Non esiste una psicologia dei gruppi” estratto da un recente libro di testo di soc psych “Gli psicologi che studiano i gruppi si avvicinano all'idea di gruppo come entità solo con molta cautela. Il campo, o i membri del campo, apparentemente sentono ancora il dolore della rimostranza di Allport (1927) nei confronti di coloro che erano attratti dall’idea di “mente di gruppo” di McDougall. (Markus et al -."Cultura e principi psicologici" fondamentali." (1996)).
Brian J McVeigh, antropologo, autore ed esperto di cultura giapponese, ha recentemente osservato che l’affermazione “Non esistono psicologie di gruppo” è un esempio di “individualismo estremo”. David Hay, un teologo cristiano, ha infatti coniato la frase “individualismo estremo”. " Virgilio Enriquez sottolinea inoltre che l’individualismo estremo occidentale è malsano e rappresenta una minaccia per la cultura filippina, in particolare per i valori kapwa-loob (identità condivisa).
Naturalmente, “ciò che pensiamo” è modellato in larga misura da ciò che ci viene “insegnato”. Dato che “La psicologia dei gruppi” è – come ha osservato Brain McVeigh – una forma di “individualismo estremo – allora deve essere vista come una norma accademica antisociale! – malsano, non scientifico e distruttivo
Oltre a ciò, la recente ricerca sull’inconscio ha una teoria incorporata della “percezione sociale automatizzata e della coscienza sociale”.
In ciascuna di queste [identità-ruoli] è immagazzinata una conoscenza implicita e radicata sui valori e comportamenti appropriati, simpatie e antipatie, modi di essere.
R. Si individuano tre forme principali di autoregolamentazione automatica: un effetto automatico della percezione sull'azione, il perseguimento automatico di un obiettivo e una valutazione automatica continua della propria esperienza. Sulla base delle prove accumulate, gli autori concludono che questi vari sistemi mentali non consci si fanno carico della parte del leone del carico di autoregolamentazione, mantenendo così l’individuo radicato nel suo ambiente attuale.
B. Le categorie mentali sono assolutamente essenziali per semplificare e comprendere l’ambiente ricco di informazioni, …
C. Il collegamento esplicito tra percezione [dell'ambiente] e azione probabilmente esiste per una buona ragione adattiva, come la creazione di adeguate preparazioni comportamentali in assenza di guida e monitoraggio consapevoli.
D. “L’idea che la percezione sociale sia un fenomeno psicologico in gran parte automatizzato è ormai ampiamente accettata”.
Le nostre identità sono molteplici: madre, musicista, insegnante, appassionata di yoga, fan della NASCAR. In ciascuna di queste [identità] è immagazzinata una conoscenza implicita e radicata sui valori e comportamenti appropriati, simpatie e antipatie, modi di essere.
Fallacy - False Premise “There is no psychology of groups” excerpt friom recent soc psych Textbook “Psychologists who study groups approach the idea of a group as an entity only very gingerly. The field, or members of the field, apparently still feel the sting of Allport’s (1927) remonstration of those who were attracted to McDougall’s idea of “group mind.” (Markus et al -."Culture and" basic" psychological principles." (1996)).
Brian J McVeigh, an anthropologist, author and expert on Japanese culture, recently observed that the statement “There are no psychologies of groups” is an example of “extreme individualism” David Hay, a Christian theologian, actually coined the phrase “extreme individualism.” Virgilio Enriquez also remarks that western extreme individualism is unhealthy and a threat to Filipino culture – specifically the kapwa–loob (shared identity) values.
Of course, “what we think” is shaped to a large degree by what we are “taught.” Being that “The psychology of groups” is – as Brain McVeigh observed – a form of “extreme individualism – then it must be viewed as an antisocial academic norm! – unhealthy, unscientific, and destructive
On top of that, the recent research into the uncosncious has a built in theory of "automated socail perception and social consciousness.
In each of these [identities-roles] there is stored implicit and ingrained knowledge about appropriate values and behaviors, likes and dislikes, ways of being.
A. Three main forms of automatic self-regulation are identified: an automatic effect of perception on action, the automatic pursuit of a goal and a continuous automatic evaluation of one's experience. Based on the accumulated evidence, the authors conclude that these various non-conscious mental systems shoulder the lion's share of the self-regulatory burden, thereby keeping the individual grounded in their current environment.
B. Mental categories are absolutely essential for simplifying and understanding the information-rich environment, …
C. The express link between perception [of the environment] and action likely exists for a good adaptive reason, such as creating appropriate behavioral preparations in the absence of conscious guidance and monitoring.
D. “The idea that social perception is a largely automated psychological phenomenon is now widely accepted.”
Our identities are multifaceted – mother, musician, teacher, yoga enthusiast, NASCAR fan. In each of these [identities] there is stored implicit and ingrained knowledge about appropriate values and behaviors, likes and dislikes, ways of being.
Perspectiva: Efectos perjudiciales para la salud de ideologías académicas, abstracciones y estereotipos desadaptativos: de la investigación sobre el libre albedrío
La investigación realizada por Kathleen Vohs y Jonathan Schooler demostró que “parece que cuando la gente deja de creer que es agente libre; dejan de verse a sí mismos como culpables de sus acciones. En consecuencia, actúan de manera menos responsable y ceden a sus instintos más básicos. Vohs enfatizó que este resultado no se limita a las condiciones artificiales de un experimento de laboratorio. "Se ven los mismos efectos en personas que naturalmente creen más o menos en el libre albedrío", dijo.
“Estudios adicionales realizados por Baumeister y sus colegas han relacionado una menor creencia en el libre albedrío con el estrés, la infelicidad y un menor compromiso con las relaciones. Descubrieron que cuando se inducía a los sujetos a creer que “todas las acciones humanas se derivan de eventos anteriores y, en última instancia, pueden entenderse en términos del movimiento de moléculas”, esos sujetos salían con una sensación más baja del significado de la vida. A principios de este año, otros investigadores publicaron un estudio que muestra que una creencia más débil en el libre albedrío se correlaciona con un bajo rendimiento académico...
Falacia - Premisa falsa “No existe una psicología de grupos” extracto de un reciente libro de texto de psicología social “Los psicólogos que estudian grupos abordan la idea de un grupo como una entidad sólo con mucha cautela. El campo, o los miembros del campo, aparentemente todavía sienten el aguijón de la protesta de Allport (1927) contra aquellos que se sintieron atraídos por la idea de McDougall de “mente de grupo”. (Markus et al -."Cultura y principios psicológicos" básicos." (1996)).
Brian J. McVeigh, antropólogo, autor y experto en cultura japonesa, observó recientemente que la afirmación “No hay psicologías de grupos” es un ejemplo de “individualismo extremo”. David Hay, un teólogo cristiano, de hecho acuñó la frase “individualismo extremo”. " Virgilio Enríquez también señala que el individualismo extremo occidental no es saludable y es una amenaza para la cultura filipina, específicamente los valores kapwa-loob (identidad compartida).
Por supuesto, “lo que pensamos” está determinado en gran medida por lo que nos “enseñan”. Siendo que “La psicología de grupos” es – como observó Brain McVeigh – una forma de “individualismo extremo”, ¡entonces debe ser vista como una norma académica antisocial! – insalubre, poco científico y destructivo
Además de eso, la investigación reciente sobre el inconsciente tiene una teoría incorporada de "percepción social y conciencia social automatizadas".
En cada una de estas [identidades-roles] hay almacenado un conocimiento implícito y arraigado sobre valores y comportamientos apropiados, gustos y disgustos, formas de ser.
R. Se identifican tres formas principales de autorregulación automática: un efecto automático de la percepción sobre la acción, la búsqueda automática de una meta y una evaluación automática continua de la propia experiencia. Basándose en la evidencia acumulada, los autores concluyen que estos diversos sistemas mentales no conscientes soportan la mayor parte de la carga de autorregulación, manteniendo así al individuo anclado en su entorno actual.
B. Las categorías mentales son absolutamente esenciales para simplificar y comprender el entorno rico en información...
C. El vínculo expreso entre la percepción [del entorno] y la acción probablemente existe por una buena razón adaptativa, como la creación de preparativos conductuales apropiados en ausencia de una guía y un seguimiento conscientes.
D. “La idea de que la percepción social es un fenómeno psicológico en gran medida automatizado ahora está ampliamente aceptada”.
Nuestras identidades son multifacéticas: madre, músico, profesora, entusiasta del yoga, fanática de NASCAR. En cada una de estas [identidades] hay almacenado un conocimiento implícito y arraigado sobre valores y comportamientos apropiados, gustos y disgustos, formas de ser.
"El conocimiento adecuado mapea o refleja las realidades del mundo real". K Gergen Un mapa sin una teoría conceptual adecuada de la conciencia social y la espiritualidad es un modelo distorsionado y enfermizo.
Falacia - Premisa falsa “No existe una psicología de grupos” extracto de un reciente libro de texto de psicología social “Los psicólogos que estudian grupos abordan la idea de un grupo como una entidad sólo con mucha cautela. El campo, o los miembros del campo, aparentemente todavía sienten el aguijón de la protesta de Allport (1927) contra aquellos que se sintieron atraídos por la idea de McDougall de “mente de grupo”. (Markus et al -."Cultura y principios psicológicos" básicos." (1996)).
Brian J. McVeigh, antropólogo, autor y experto en cultura japonesa, observó recientemente que la afirmación “No hay psicologías de grupos” es un ejemplo de “individualismo extremo”. David Hay, un teólogo cristiano, de hecho acuñó la frase “individualismo extremo”. " Virgilio Enríquez también señala que el individualismo extremo occidental no es saludable y es una amenaza para la cultura filipina, específicamente los valores kapwa-loob (identidad compartida).
Por supuesto, “lo que pensamos” está determinado en gran medida por lo que nos “enseñan”. Siendo que “La psicología de grupos” es – como observó Brain McVeigh – una forma de “individualismo extremo”, ¡entonces debe ser vista como una norma académica antisocial! – insalubre, poco científico y destructivo
Además de eso, la investigación reciente sobre el inconsciente tiene una teoría incorporada de "percepción social automatizada y conciencia social".
En cada una de estas [identidades-roles] hay almacenado un conocimiento implícito y arraigado sobre valores y comportamientos apropiados, gustos y disgustos, formas de ser.
R. Se identifican tres formas principales de autorregulación automática: un efecto automático de la percepción sobre la acción, la búsqueda automática de una meta y una evaluación automática continua de la propia experiencia. Basándose en la evidencia acumulada, los autores concluyen que estos diversos sistemas mentales no conscientes soportan la mayor parte de la carga de autorregulación, manteniendo así al individuo anclado en su entorno actual.
B. Las categorías mentales son absolutamente esenciales para simplificar y comprender el entorno rico en información...
C. El vínculo expreso entre la percepción [del entorno] y la acción probablemente existe por una buena razón adaptativa, como la creación de preparativos conductuales apropiados en ausencia de una guía y un seguimiento conscientes.
D. “La idea de que la percepción social es un fenómeno psicológico en gran medida automatizado ahora está ampliamente aceptada”.
Nuestras identidades son multifacéticas: madre, músico, profesora, entusiasta del yoga, fanática de NASCAR. En cada una de estas [identidades] hay almacenado un conocimiento implícito y arraigado sobre valores y comportamientos apropiados, gustos y disgustos, formas de ser.
Irrtum – Falsche Prämisse „Es gibt keine Gruppenpsychologie“ Auszug aus einem aktuellen Lehrbuch für Sozialpsychologie „Psychologen, die Gruppen studieren, nähern sich der Idee einer Gruppe als Einheit nur sehr behutsam. Das Fachgebiet oder die Mitglieder des Fachgebiets spüren offenbar immer noch den Schmerz von Allports (1927) Vorwurf an diejenigen, die sich von McDougalls Idee des „Gruppengeistes“ angezogen fühlten. (Markus et al. – „Kultur und grundlegende psychologische Prinzipien“ (1996)).
Brian J. McVeigh, ein Anthropologe, Autor und Experte für japanische Kultur, bemerkte kürzlich, dass die Aussage „Es gibt keine Gruppenpsychologie“ ein Beispiel für „extremen Individualismus“ sei. David Hay, ein christlicher Theologe, prägte den Ausdruck „extremer Individualismus“. Virgilio Enriquez bemerkt auch, dass westlicher extremer Individualismus ungesund und eine Bedrohung für die philippinische Kultur sei – insbesondere für die Werte der Kapwa-Loob (gemeinsame Identität).
Natürlich wird „was wir denken“ in hohem Maße davon geprägt, was uns „beigebracht“ wird. Da „die Psychologie von Gruppen“ – wie Brain McVeigh bemerkte – eine Form von „extremem Individualismus“ ist, muss sie als antisoziale akademische Norm angesehen werden! – ungesund, unwissenschaftlich und destruktiv
Darüber hinaus enthält die jüngste Forschung zum Unbewussten eine Theorie der „automatisierten sozialen Wahrnehmung und des sozialen Bewusstseins“.
In jeder dieser [Identitäten-Rollen] ist implizites und tief verwurzeltes Wissen über angemessene Werte und Verhaltensweisen, Vorlieben und Abneigungen sowie Seinsweisen gespeichert.
A. Es wurden drei Hauptformen der automatischen Selbstregulierung identifiziert: eine automatische Auswirkung der Wahrnehmung auf das Handeln, das automatische Streben nach einem Ziel und eine kontinuierliche automatische Bewertung der eigenen Erfahrungen. Basierend auf den gesammelten Beweisen kommen die Autoren zu dem Schluss, dass diese verschiedenen unbewussten mentalen Systeme den Löwenanteil der selbstregulierenden Last tragen und so das Individuum in seiner aktuellen Umgebung verankert halten.
B. Mentale Kategorien sind absolut notwendig, um die informationsreiche Umgebung zu vereinfachen und zu verstehen, …
C. Die ausdrückliche Verbindung zwischen Wahrnehmung [der Umgebung] und Handeln besteht wahrscheinlich aus einem guten adaptiven Grund, beispielsweise um angemessene Verhaltensvorbereitungen in Abwesenheit bewusster Anleitung und Überwachung zu treffen.
D. „Die Vorstellung, dass soziale Wahrnehmung ein weitgehend automatisiertes psychologisches Phänomen ist, ist heute weithin akzeptiert.“
Unsere Identitäten sind vielfältig – Mutter, Musikerin, Lehrerin, Yoga-Enthusiastin, NASCAR-Fan. In jeder dieser [Identitäten] steckt implizites und tief verwurzeltes Wissen über angemessene Werte und Verhaltensweisen, Vorlieben und Abneigungen sowie Lebensweisen.
La part du lion : « Trois formes principales d'autorégulation automatique sont identifiées : [1] un effet automatique de la perception sur l'action, [2] la poursuite automatique d'un objectif et [3] une évaluation automatique continue de son expérience.
Sur la base des preuves accumulées, les auteurs concluent que ces divers systèmes mentaux non conscients assument la part du lion du fardeau de l'autorégulation, gardant ainsi l'individu ancré dans son environnement actuel.
Les catégories mentales sont absolument essentielles pour simplifier et comprendre l’environnement riche en informations,…
Le lien explicite entre la perception [de l'environnement] et l'action existe probablement pour une bonne raison adaptative, comme la création de préparations comportementales appropriées en l'absence de conseils et de surveillance conscients.
« L’idée selon laquelle la perception sociale est un phénomène psychologique largement automatisé est désormais largement acceptée. »
Nos identités sont multiples : mère, musicienne, enseignante, passionnée de yoga, fan de NASCAR. Dans chacune de ces [identités] sont stockées des connaissances implicites et enracinées sur les valeurs et les comportements appropriés, les goûts et les aversions, les manières d'être.
Social consciousness in a nutshell: “In each of these [identities or roles] there is stored implicit and ingrained knowledge about appropriate values and behaviors, likes and dislikes, ways of being.”
The Lion’s Share: “Three main forms of automatic self-regulation are identified: [1] an automatic effect of perception on action, [2] the automatic pursuit of a goal and [3] a continuous automatic evaluation of one's experience.
Based on the accumulated evidence, the authors conclude that these various non-conscious mental systems shoulder the lion's share of the self-regulatory burden, thereby keeping the individual grounded in their current environment.”
Mental categories are absolutely essential for simplifying and understanding the information-rich environment, …
The express link between perception [of the environment] and action likely exists for a good adaptive reason, such as creating appropriate behavioral preparations in the absence of conscious guidance and monitoring.
“The idea that social perception is a largely automated psychological phenomenon is now widely accepted.”
Our identities are multifaceted – mother, musician, teacher, yoga enthusiast, NASCAR fan. In each of these [identities] there is stored implicit and ingrained knowledge about appropriate values and behaviors, likes and dislikes, ways of being.
Fallacy - False Premise "Walang psychology ng mga grupo" excerpt friom recent soc psych Textbook "Ang mga psychologist na nag-aaral ng mga grupo ay lumalapit sa ideya ng isang grupo bilang isang entity nang napakaingat lamang. Ang patlang, o mga miyembro ng larangan, ay tila nararamdaman pa rin ang kirot ng pagtutol ni Allport (1927) sa mga naakit sa ideya ni McDougall na "isip ng grupo." (Markus et al -."Kultura at" pangunahing" sikolohikal na prinsipyo." (1996)).
Si Brian J McVeigh, isang antropologo, may-akda at dalubhasa sa kultura ng Hapon, ay napansin kamakailan na ang pahayag na "Walang mga sikolohiya ng mga grupo" ay isang halimbawa ng "matinding indibidwalismo" na si David Hay, isang Kristiyanong teologo, ang aktwal na lumikha ng pariralang "matinding indibidwalismo. ” Sinabi rin ni Virgilio Enriquez na ang western extreme individualism ay hindi malusog at isang banta sa kulturang Pilipino – partikular ang kapwa–loob (shared identity) values.
Siyempre, ang “kung ano ang iniisip natin” ay nahuhubog sa malaking antas ng kung ano ang “itinuro sa atin.” Ang pagiging "Ang sikolohiya ng mga grupo" ay - tulad ng naobserbahan ni Brain McVeigh - isang anyo ng "matinding indibidwalismo - kung gayon dapat itong tingnan bilang isang antisocial academic norm! – hindi malusog, hindi makaagham, at mapanira
Higit pa rito, ang kamakailang pananaliksik sa unconscious ay may built in na teorya ng "automated socail perception at social consciousness.
Sa bawat isa sa [mga tungkulin ng pagkakakilanlan] na ito ay may nakaimbak na implicit at nakatanim na kaalaman tungkol sa mga naaangkop na halaga at pag-uugali, gusto at hindi gusto, paraan ng pagiging.
A. Tatlong pangunahing anyo ng awtomatikong regulasyon sa sarili ang natukoy: isang awtomatikong epekto ng persepsyon sa pagkilos, ang awtomatikong pagtugis ng isang layunin at isang tuloy-tuloy na awtomatikong pagsusuri ng karanasan ng isang tao. Batay sa naipon na katibayan, ang mga may-akda ay naghinuha na ang iba't ibang mga sistemang pangkaisipang walang kamalay-malay na ito ay kaakibat ng malaking bahagi ng pasanin sa pagsasaayos sa sarili, sa gayon ay pinapanatili ang indibidwal na nakasalig sa kanilang kasalukuyang kapaligiran.
B. Ang mga kategorya ng pag-iisip ay talagang mahalaga para sa pagpapasimple at pag-unawa sa kapaligirang mayaman sa impormasyon, …
C. Ang malinaw na ugnayan sa pagitan ng persepsyon [ng kapaligiran] at pagkilos ay malamang na umiiral para sa isang mahusay na dahilan ng pag-aangkop, tulad ng paglikha ng naaangkop na mga paghahanda sa pag-uugali sa kawalan ng mulat na patnubay at pagsubaybay.
D. "Ang ideya na ang panlipunang persepsyon ay isang automated psychological phenomenon ay malawak na tinatanggap na ngayon."
Ang aming mga pagkakakilanlan ay multifaceted – ina, musikero, guro, mahilig sa yoga, tagahanga ng NASCAR. Sa bawat isa sa [mga pagkakakilanlan] na ito ay may nakaimbak na implicit at nakatanim na kaalaman tungkol sa naaangkop na mga halaga at pag-uugali, mga gusto at hindi gusto, mga paraan ng pagiging.
Las muy profundas y poderosas experiencias personales como víctima de un campo de concentración afectaron dramáticamente las opiniones de Frankl sobre la humanidad y el ser humano. En su libro, El hombre en busca de sentido, Frankl señala que cuando la vida dejó de tener sentido para las personas, dejaron de luchar por vivir. Observó que las creencias religiosas de los presos eran intensas y muy sinceras. Una mujer que sabía que moriría en los próximos días le dijo: “Estoy agradecida de que el destino me haya golpeado tan fuerte. En mi vida anterior estaba mimado y no tomaba en serio los logros espirituales”. (p.69) Además, afirma: “A pesar de toda la primitividad física y mental impuesta de la vida en un campo de concentración, fue posible que la vida espiritual se profundizara. Las personas sensibles que estaban acostumbradas a una rica vida intelectual pueden haber sufrido mucho dolor (a menudo eran de constitución delicada), pero el daño a su yo interior fue menor. Pudieron retirarse de su terrible entorno a una vida de riqueza interior y libertad espiritual. Sólo de esta manera se puede explicar la aparente paradoja de que algunos prisioneros de carácter menos resistente a menudo parecían sobrevivir a la vida en el campo mejor que aquellos de naturaleza robusta”. (p. 37 búsqueda) El significado que las personas derivaban de su espiritualidad fue una razón fundamental por la que algunos sobrevivieron y otros no. Tolstoi señala: "Uno sólo puede sufrir en el cuerpo, el espíritu no conoce el sufrimiento". (Ráfaga p.151)
La necesidad humana de darle sentido al mundo sustenta numerosas teorías psicológicas y de psicología social. Los científicos estiman que podría haber hasta 100 mil millones de neuronas en el cerebro humano y más de 100 billones de sinapsis. La cantidad de información y datos que la mente humana procesa simultáneamente en un momento dado mediante diversos y diversos sistemas es absolutamente fenomenal, inimaginable.
Toda teoría, de una forma u otra, postula procesos innatos que imponen orden en lo que de otro modo sería caos. Sin procesos para poner las cosas en orden y asignar significado a la información, las personas serían como el bebé de William James, que ve el mundo “como una gran confusión floreciente y zumbante”. Basta pensar en todos los bits de información procesados únicamente por el sistema visual. Además de la importante función de procesar la información visual simplemente para ver, existen procesos secundarios que revisan y analizan automáticamente toda la información visual recibida. Por ejemplo, el cerebro tiene áreas y sistemas específicos que procesan información sobre los rasgos faciales. Los rasgos faciales se analizan automáticamente en busca de importancia y significado. El cerebro escanea automáticamente los rostros en busca de señales de las intenciones de los demás, buscando ira, felicidad, tristeza, etc. Esa información se procesa en gran medida de forma inconsciente, como ocurre con la mayoría de la información. Sólo nos volvemos conscientes de determinados rasgos faciales cuando se vuelven salientes, como cuando nos enfrentamos a una cara enojada. El cerebro humano es el objeto más complejo y sofisticado del universo y está dotado de una serie de sistemas que procesan información y analizan los datos en busca de importancia y significado. La mente humana clasifica sin cesar datos e información según su relevancia, significado y valor en su eterna lucha por imponer orden en el mundo.
Dos destacados psicólogos sociales, Michael Hogg y Dominic Abrams, observan que sin procesos mentales que organicen los estímulos y pongan la mente en orden, “la sobreestimulación nos abrumaría y paralizaría”. Continúan diciendo: “De acuerdo con muchas de las perspectivas dominantes en psicología social—por ejemplo, consistencia cognitiva (Abelson et al. 1968), atribución (Harvey y Smith 1977) y cognición social (Fiske y Taylor 1984)— la perspectiva de la identidad social supone que el organismo humano busca imponer orden sobre el caos potencial”. (cursiva mía -p.17 soc id) También señalan que la teoría de la cognición social ha demostrado la validez de algunos de los supuestos de la psicología cognitiva de la "nueva mirada". El concepto central de la psicología cognitiva de la "nueva mirada" es que las personas formulan hipótesis sobre el mundo y cómo funciona, que es la forma en que las personas pueden funcionar eficazmente en el mundo. La gente entiende el mundo formando teorías sobre cómo operan las personas y las cosas en el mundo.
Pag-aaral ng Genetic Spirituality at Compassion
1. Ano ang Ibinunyag ng Kambal Tungkol sa Agham ng Pananampalataya
Sinabi ni Tim Spector "Sila [ang mga mananaliksik] ay tinantiya ang pagmamana ng espirituwalidad ay nasa 40 hanggang 50 porsiyento,....
2. Dr Ming Tsaung Twin Studies of Spirituality
Ang mga pagdating ay nagtatapos na "Tulad ng ipinakita sa itaas ang espirituwalidad ay may isang makabuluhang bahagi ng genetiko.... Naniniwala ako na ang pinakamahalagang [salik] ay pinahusay na pagkakaisa sa lipunan.... [T]ang pinakamahusay na kahulugan ng espirituwalidad ay isang pakiramdam ng pagiging konektado sa isang bagay na mas malaki kaysa sa sarili, hindi kinakailangang isang bagay na supernatural.
3. Isang Exploratory Study ng Mga Epekto ng Paranormal at Espirituwal na Karanasan
Napansin ni J E Kennedy na ang espirituwal-psychic na mga karanasan ay nagbunga ng “mas mataas na paniniwala sa buhay pagkatapos ng kamatayan, paniniwala na ang kanilang buhay ay ginagabayan o binabantayan ng isang mas mataas na puwersa o nilalang, interes sa espirituwal o relihiyosong mga bagay, pakiramdam ng koneksyon sa iba, kaligayahan, kagalingan- pagiging, kumpiyansa, optimismo tungkol sa hinaharap, at kahulugan sa buhay."
4. The Social Significance of Spirituality: itinatag namin ang link sa pagitan ng spirituality at mas mataas na compassion
Ang espiritwalidad ay partikular na nauugnay sa pagkakaroon ng isang espirituwal na pagkakakilanlan, pagkakaroon ng mga transendente na karanasan, at pagkahilig sa pagdarasal……. mas maraming espirituwal na kalahok ang mas malamang na makadama ng habag, p.208) … na nagkaroon ng mga transendente na karanasan..., at ang mga relihiyosong indibidwal ay mas malamang na magbasa ng mga banal na aklat ng relihiyon at maniwala sa isang mas pundamentalistang anyo ng relihiyon (p.214)
5. Mahabagin na pagmamahal para sa malapit na iba at sangkatauhan
Sprecher at Fehr: “Ang mga mas relihiyoso o espirituwal ay nakaranas ng higit na mahabagin na pagmamahal kaysa sa mga hindi gaanong relihiyoso o espirituwal.
Makasaysayang at sosyolohikal na katibayan sa espirituwalidad-pagkahabag pati na rin ang mga eksperimentong sikolohikal na pag-aaral, lumilitaw kaagad na ang walang kamalay-malay na espirituwal na simbolismo ay iniuugnay sa prosocial values, spiritual ideals, at social-moral order.
1. Ang genetic na pananaliksik ay patuloy na nagpapakita ng ugnayan sa pagitan ng espirituwalidad at pakikiramay
2. Ang sosyolohikal at sikolohikal na ebidensya ay nagpapakita ng kapansin-pansin at katotohanan ng walang malay na simbolismo
3. Ang makasaysayang, sosyolohikal, at sikolohikal na ebidensya ay nagmumungkahi ng ugnayan sa pagitan ng espiritwalidad – sa pagitan ng walang malay na simbolismong espirituwal - at panlipunan-moral na kaayusan
Études sur la spiritualité génétique et la compassion
1. Ce que les jumeaux révèlent sur la science de la foi
Tim Spector déclare : « Ils [les chercheurs] ont estimé l'héritabilité de la spiritualité à environ 40 à 50 pour cent,….
2. Études jumelles de spiritualité du Dr Ming Tsaung
Comings conclut : « Comme indiqué ci-dessus, la spiritualité a une composante génétique importante… Je crois que le [facteur] le plus important est une meilleure cohésion sociale…. [L]a meilleure définition de la spiritualité est le sentiment d'être connecté à quelque chose de plus grand que soi, pas nécessairement quelque chose de surnaturel.
3. Une étude exploratoire des effets des expériences paranormales et spirituelles
J.E. Kennedy a observé que les expériences spirituelles et psychiques produisaient « une croyance accrue en la vie après la mort, la croyance que leur vie est guidée ou surveillée par une force ou un être supérieur, un intérêt pour les questions spirituelles ou religieuses, un sentiment de connexion avec les autres, le bonheur, le bien-être ». être, confiance, optimisme quant à l’avenir et sens à la vie.
4. La signification sociale de la spiritualité : nous avons établi le lien entre spiritualité et compassion supérieure
La spiritualité était particulièrement associée au fait d'avoir une identité spirituelle, d'avoir vécu des expériences transcendantes et d'avoir tendance à prier……. les participants plus spirituels étaient plus susceptibles d'avoir tendance à ressentir de la compassion, p.208)… d'avoir vécu des expériences transcendantes…, et les individus religieux sont plus susceptibles de lire des livres saints religieux et de croire en une forme de religion plus fondamentaliste (p.214)
5. Amour compatissant pour les autres proches et l’humanité
Sprecher et Fehr : « Ceux qui étaient plus religieux ou spirituels ont éprouvé un amour plus compatissant que ceux qui étaient moins religieux ou spirituels.
Des preuves historiques et sociologiques sur la spiritualité-compassion ainsi que des études psychologiques expérimentales montrent clairement que le symbolisme spirituel inconscient est corrélé aux valeurs prosociales, aux idéaux spirituels et à l'ordre socio-moral.
1. La recherche génétique démontre systématiquement une corrélation entre spiritualité et compassion
2. Les preuves sociologiques et psychologiques démontrent l’importance et la réalité du symbolisme inconscient
3. Les preuves historiques, sociologiques et psychologiques suggèrent une corrélation entre la spiritualité – entre le symbolisme spirituel inconscient – et l'ordre socio-moral.
“An increasingly mechanistic, fragmented, decontextualised world,… has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” Iain McGilchrist
Anti-social behaviors in USA - All emerging simulatanepusly arouind the year 2,000
1. There have been 396 school shootings in the USA.
2. CDC: Suicide rates increased approximately 36% between 2000–2021.
3. All time high in mass shootings 2023 - 559 Mass shootings in 2023 so far
4. according to the Washington Post, hate crimes are at an all-time high in 2021 with 826 Filipinos reporting themselves as victims of hate crimes.
5. Assaults on teachers have dramatically increased - not only in the US but worldwide.
6. Assaults on healthcare workers has increased exponentially - also a world-wide problem.
7. epidemic (25% increase) in narcissism in western countries (Twenge, etc).
8. The Christian led ‘Antisocial No Mask Madness’ deserves special mention. Americans are 4% of the world's population. However, Americans represent 20.6% of the World's dead. Analyses of the number of unnecessary excessive deaths compared to other countries varies from 50,000 to 100,000
Commentary and Reflections
One analysis stated that the USA has five times as many school shootings as all of Europe combined. The suicide rate in the USA has increased 36% since 2000 and at 14.2 per thousand is over double the rate of suicide in the Philippines. Also, while assaults on teachers are a worldwide problem, assaults on teachers are an epidemic in the USA. In the Philippines, physical assaults on teachers are rare.
While there are without doubt several distinct underlying causes, when a “president” and high-ranking extremist Christian leaders “model” racism, hatred, and antisocial behaviors – it shouldn’t surprise anyone that the USA has more problems with antisocial behaviors than other societies.
“Hence, they [prophets] were always the more numerous when national death threatened.”
As a point of order, my research shows that since roughly the time period of WWI to WWII the documented spiritual psychic experiences of people – comparing apples to apples have grown exponentially - compared to pre-WWI. Spiritual-psychic (prophetic) experiences are widespread. Consistently studies reveal somewhere between 1/3 to 1/2 of people experience – minimally 110 million people in the USA. Yet as J. E. Kennedy observes, “very little research” has been done of the 110 million people in the USA. And stress – or “distress” - can be an underlying cause of spiritual psychic experiences as Dr Visuri explains in her study of autistic spirituality. Cultural change can be a cause of distress – and as Kenneth Gergen point out in his book The Saturated Self – the world has effectively been turned upside down and inside out socially, psychologically, and technologically in the time since WWI.
When National Death Threatens: Modern Change plus Perception
Recent Research on 9-11 Precognitive experiences for perspective: “The tragic events of 9/11 brought a flurry of cases to the attention of parapsychology labs. The cases ranged from dramatic dreams of airplanes crashing or exploding to the more frequent examples of unusual departures from normal routines that ended up saving someone’s life.” (Encounters at the Frontiers of Time: Questions Raised by Anomalous Human Experiences Richard S. Broughton) The recent evidence from numerous documented perceptions of threats regarding 9/11 show that “perceptions of threats” is a very important human factor. It also demonstrates that “visibility” – political and social-religious – is a very important factor in “precognition.” Also, Bem’s numerous successful precognition laboratory experiments revealed that “instincts” are a primary underlying cause.
A Major Change in Human Consciousness!
From my research, historically, "psychic" warnings or predictions of assassinations are really the only truly consistent type of documented illustrations in history. Plus, across the centuries there are only a limited number of documented illustrations of predictions of deaths of leaders or assassinations:
1. The assassination of President John Kennedy: Jeane Dixon tried to warn JFK through a DC socialite who had been on his inauguration committee. This is documented only because one of her biographers interviewed the socialite.
2. The assassination of Julius Caesar, whose assassination was predicted by a seer-high priest as well as in his wife's bloody nightmare the night before his assassination, which is historically documented.
3. The assassination of Abraham Lincoln who had a nightmare about his own assassination in which he had dreamed that he saw his casket lying in state in the White House. It is historically documented because he told his cabinet about it a short time before he was assassinated.
4. Catholic Saint Liguori, who went into a coma as his leader, the pope was on his death bed.
5. The assassination of Assyrian King Sennacherib documented as a prophecy in the Old Testament
6. My own notarized, precognitive “What a nightmare” warning to the FBI about the terrorist group the Weathermen (now actually the Weather Underground) as well as my verbal warning to the FBI of the impending assassination attempt of President Reagan).
7. Nostradamus' famous quatrain 35 that purportedly related to the death of a French king at a jousting tournament, while talked about in letters of ambassadors to France, is now argued by scholars to have been first published after the event of the French King's death, so I can't really use it as a "documented" illustration.
Commentary – Before 9/11 there were no spiritual-psychic experiences of terrorism – only assassinations. So, yes that is a clear indication that human consciousness has changed
"Eysenck (1952) levererade den mest skadliga anklagelsen mot psykoanalys när han granskade studier av terapeutiska resultat för neurotiska patienter. Han fann att ungefär hälften återhämtade sig inom två år. Det som var så förödande för psykoanalysen var att för liknande patienter som inte fick någon behandling alls (kötlista), var siffran ungefär två tredjedelar.” (https://www.simplypsychology.org/psychoanalysis.html)
Många psykoanalytiska begrepp som "överföring" eller "förtryck" är helt enkelt inte mätbara. Utöver det, "I psykoanalys beskriver narrativa förklaringar av karaktär (personlighet) eller sexuell läggning nästan alltid hur barnet löste Oidipus-konflikten." The Oedipus Complex är ett bulls**t-koncept av en bulls**t-akademiker (Mechanisms and fundamental principles in freudian explanations, Ståle Gundersen THE SCANDINAVIAN PSYCHOANALYTIC REVIEW 2022, VOL. 45, NO. 2, 87–95 https://doi .org/10.1080/01062301.2023.2274145© 2023)
Den framstående psykologen, John Bargh (PhD), konstaterar i sin bok "Before You Know It" att "medan hans [Freuds] betoning på omedvetna drifter utan tvekan var en skakande insikt, demoniserade Freud i själva verket de omedvetna operationerna av det normala sinnet, och hävdade att var och en av oss hyste en separat omedveten nederdel av mörka, vridna drifter som vi endast kunde utdriva genom psykoterapi.....,.I sin omfattande och detaljerade teoretisering presenterade Freud det omedvetna som en sjudande kittel av maladaptiva komplex som är inriktade på att orsaka problem och sorg, som bara kunde övervinnas genom ingripande av vårt medvetna sinne." (s.11-12) Kort sagt, Freud "demoniserade" de omedvetna behoven och drifterna på ett mycket partiskt sätt, vilket effektivt förnedrade och avhumaniserade, som Sartre påpekade, en central aspekt av att vara människa. Vad Bargh - och de flesta andra psykologer utelämnar - är att Freud också demoniserade religion och religiös övertygelse genom att beskriva religionens grundläggande drivkraft baserad på det odipala komplexet - som på ytan är en berättelse om en man som mördar sin far ( störta sin far) för att otukta med sin mor. Min personliga erfarenhet är att mycket av psykiatrin är allvarligt partisk mot andlighet såväl som transcendentala andliga upplevelser - och det verkar tydligt för mig att en del av dessa fördomar har sitt ursprung hos Freud.
« Eysenck (1952) a lancé l’accusation la plus dommageable contre la psychanalyse lorsqu’il a passé en revue les études sur les résultats thérapeutiques chez les patients névrotiques. Il a constaté qu’environ la moitié s’était rétablie en deux ans. Ce qui était si accablant pour la psychanalyse, c’est que pour des patients similaires qui n’avaient reçu aucun traitement (contrôles sur liste d’attente), le chiffre était d’environ deux tiers. (https://www.simplypsychology.org/psychoanalysis.html)
De nombreux concepts psychanalytiques tels que « transfert » ou « refoulement » ne sont tout simplement pas mesurables. En plus de cela, « en psychanalyse, les explications narratives du caractère (personnalité) ou de l’orientation sexuelle décrivent presque toujours comment l’enfant a résolu le conflit d’Œdipe. » Le complexe d'Œdipe est un concept insensé d'un universitaire insensé (Mécanismes et principes fondamentaux dans les explications freudiennes, Ståle Gundersen LA REVUE PSYCHOANALYTIQUE SCANDINAVE 2022, VOL. 45, NO. 2, 87-95 https://doi .org/10.1080/01062301.2023.2274145© 2023)
L'éminent psychologue John Bargh (PhD), dans son livre « Before You Know It », observe que, « alors que l'accent [de Freud] sur les pulsions inconscientes était sans aucun doute une idée bouleversante, en effet Freud a diabolisé les opérations inconscientes de l'esprit normal, affirmant que chacun de nous abritait un enfer inconscient séparé de pulsions sombres et tordues que nous ne pouvions exorciser que par la psychothérapie.....,. Dans sa théorisation étendue et détaillée, Freud a présenté l'esprit inconscient comme un chaudron bouillonnant de complexes inadaptés déterminés à causer des problèmes et du chagrin, qui ne pourraient être surmontés que grâce à l'intervention de notre esprit conscient." Bref, Freud a « diabolisé » les besoins et les pulsions inconscients d'une manière très préjudiciable, dégradant et déshumanisant effectivement, comme l'a souligné Sartre, un aspect essentiel de l'être humain. Ce que Bargh - et la plupart des autres psychologues oublient - c'est que Freud a également diabolisé la religion et les croyances religieuses en décrivant le moteur fondamental de la religion basé sur le complexe œdipien - qui, à première vue, est l'histoire d'un homme assassinant son père (renverser son père) pour forniquer avec sa mère. Mon expérience personnelle est qu'une grande partie de la psychiatrie a de sérieux préjugés contre la spiritualité ainsi que contre les expériences spirituelles transcendantales - et il me semble clair que certains de ces préjugés proviennent de Freud.
“Eysenck (1952) formuló la crítica más dañina al psicoanálisis cuando revisó estudios sobre resultados terapéuticos para pacientes neuróticos. Encontró que aproximadamente la mitad se recuperaba en dos años. Lo que fue tan condenatorio para el psicoanálisis fue que para pacientes similares que no recibieron ningún tratamiento (controles en lista de espera), la cifra fue de aproximadamente dos tercios”. (https://www.simplypsychology.org/psychoanalysis.html)
Muchos conceptos psicoanalíticos como “transferencia” o “represión” simplemente no son mensurables. Además de eso, “en psicoanálisis, las explicaciones narrativas del carácter (personalidad) o de la orientación sexual casi siempre describen cómo el niño resolvió el conflicto de Edipo”. El complejo de Edipo es un concepto tonto de un académico tonto (Mecanismos y principios fundamentales en las explicaciones freudianas, Ståle Gundersen THE SCANDINAVIAN PSYCHOANALYTIC REVIEW 2022, VOL. 45, NO. 2, 87–95 https://doi .org/10.1080/01062301.2023.2274145© 2023)
El prominente psicólogo, John Bargh (PhD), en su libro, "Before You Know It", observa que, "mientras que su énfasis [de Freud] en los impulsos inconscientes fue sin lugar a dudas un conocimiento que sacude el terreno, en efecto Freud demonizó las operaciones inconscientes de la mente normal, afirmando que cada uno de nosotros albergaba un submundo inconsciente separado de impulsos oscuros y retorcidos que solo podíamos exorcizar a través de la psicoterapia ..... En su teorización extensa y detallada, Freud presentó la mente inconsciente como un caldero hirviente de complejos desadaptativos empeñados en causar problemas y dolor, que solo podrían superarse mediante la intervención de nuestra mente consciente ". (p.11-12) En resumen, Freud "demonizó" las necesidades y los impulsos inconscientes de una manera muy sesgada, degradando y deshumanizando efectivamente, como señaló Sartre, un aspecto fundamental del ser humano. Lo que Bargh, y la mayoría de los otros psicólogos omiten, es que Freud también demonizó la religión y las creencias religiosas al describir el impulso fundamental de la religión basada en el Complejo de Edipo, que, a primera vista, es una historia sobre un hombre que asesina a su padre (derrocando a su padre) para fornicar con su madre. Mi experiencia personal es que gran parte de la psiquiatría está seriamente sesgada en contra de la espiritualidad, así como de las experiencias espirituales trascendentales, y me parece claro que parte de ese prejuicio se origina en Freud. Una comparación con Frankl, Jung y William James en perspectiva: La síntesis-consenso de que el espíritu o los procesos espirituales crean significado y un sentido de la realidad
“Eysenck (1952) delivered the most damaging indictment of psychoanalysis when he reviewed studies of therapeutic outcomes for neurotic patients. He found that about half recovered within two years. What was so damning for psychoanalysis was that for similar patients who received no treatment at all (waiting list controls), the figure was about two thirds.” (https://www.simplypsychology.org/psychoanalysis.html)
Many psychoanalytic concepts such as “transference” or “repression” simply are not measurable. On top of that, “In psychoanalysis, narrative explanations of character (personality) or sexual orientation almost always describe how the child solved the Oedipus conflict.” The Oedipus Complex is a bulls**t concept by a bulls**t academic (Mechanisms and fundamental principles in Freudian explanations, Ståle Gundersen THE SCANDINAVIAN PSYCHOANALYTIC REVIEW 2022, VOL. 45, NO. 2, 87–95 https://doi.org/10.1080/01062301.2023.2274145© 2023)
The prominent psychologist, John Bargh (PhD), in his book, "Before You Know It," observes that, "while his [Freud's] emphasis on unconscious drives was without a question a ground shaking insight, in effect Freud demonized the unconscious operations of the normal mind, claiming that each of us harbored a separate unconscious netherworld of dark, twisted urges that we could exorcise only through psychotherapy.....,.In his extensive and detailed theorizing, Freud presented the unconscious mind as a seething cauldron of maladaptive complexes bent on causing trouble and grief, which could only be overcome through the intervention of our conscious mind." (p.11-12) In short, Freud "Demonized" the unconscious needs and drives in a very biased manner, effectively degrading and dehumanizing, as Sartre pointed out, a pivotal aspect of being human. What Bargh-and most other psychologists leave out-is that Freud also demonized religion and religious beliefs in described the fundamental drive of religion based on the Oedipal Complex-which, on the face of it, is a story about a man murdering his father (overthrowing his father) in order to fornicate with his mother. My personal experience is that much of psychiatry is seriously biased against spirituality as well as transcendental spiritual experiences-and it seems clear to me some of that prejudice originates with Freud.
Ang Kamatayan ay Superstitious Nonsense
Ang Definist Fallacy = Maladaptive stereotype
Ang mga sikologo, sina William R. Miller at Carl E. Thoresen, ay nagsasaad sa kanilang artikulo, "Espiritwalidad, relihiyon at kalusugan: isang umuusbong na larangan ng pananaliksik": "Ang isang pilosopikal na batayan para sa pananaw na ito ay materyalismo, ang paniniwala na walang dapat pag-aralan dahil ang espirituwalidad ay hindi mahahawakan at lampas sa mga pandama.” Sa source binanggit ang isang halimbawa ng isang Definist fallacy ay ang pahayag na ang mga argumento ng mga contenders ay "crackpot theories" - hindi nag-iiwan ng puwang para sa matalinong talakayan. Sa madaling sabi ay tatanungin ko kung paanong ang isang pamamaraan - na inilarawan ni McGilChrist bilang isang "matibay na pagsunod sa dami" - na angkop sa pisika o kimika ay nailapat sa kamalayan ng tao ay nakakabaliw. Ang kalahati ng kamalayan ng tao ay hindi masusukat: pag-asa, sining, musika, tula, tunay na pag-ibig, pagkamangha, kalayaan, mithiin, hustisya, - hindi banggitin ang kamatayan. Ang isang bersyon ng materyalistang kamalian na madalas kong nararanasan ay ang kailangan ng isang tao na "Patunayan ang Diyos" bago siya magkaroon ng wastong espirituwal na paniniwala. Noong una kong na-encounter ang argumentong iyon (at hindi karaniwan), ang sabi ko - "Patunayan ang Diyos??? Baliw ka ba?"
Gaya ng itinuro ni Claudia Nielsen, sinabi ng psychiatrist na si McGilChrist na "Ang saklaw ng pagtatanong at pag-unawa sa Materialist Doctrine kasama ang mahigpit na pagsunod nito sa aktwal na arbitraryong prinsipyo ng quantification at labis na pagbibigay-diin sa mga katangian ng pisyolohikal ay mahigpit na pinaghihigpitan at limitado sa mga pagsusuri na maaaring gumanap."
Ilang sandali lang ang nakalipas ay nagkataong may kausap akong Filipina na nagtapos sa kolehiyo. Ipinaliwanag ko ang materyalistang argumento tulad ng ipinaliwanag ni Miller at Thompson sa artikulo ng NIH - na ang espirituwalidad ay hindi totoo at wala dahil hindi mo ito masusukat. Medyo nagulat ako nang mariin niyang sumang-ayon sa argumento na ang espirituwalidad ay hindi totoo at wala dahil hindi mo ito masusukat. Kaya, hiniling ko sa kanya na isaalang-alang ang konsepto ng "kamatayan" sa loob ng isang minuto. Ang kamatayan ay malayo sa pagsukat o pagsukat - kaya kung susundin mo ang lohika ng materyalistang argumento na ang kawalan ng kakayahang sumukat ay katumbas ng di-totoo o mapamahiing katarantaduhan - kung gayon "Ang kamatayan ay magiging isang kathang-isip lamang ng kanyang imahinasyon at "pamahiin na walang kapararakan." Inamin niya na ang isang kamalian ay talagang nagpalihis sa kanyang pag-iisip - na isang malaking tagumpay para sa akin. Obserbasyon ni Bargh na karamihan sa mga tao ay talagang ayaw maniwala na ang anumang walang malay na mga kadahilanan ay maaaring makaimpluwensya sa kanilang pag-iisip - nang hindi nila nalalaman (na nangyayari sa lahat ng oras). Ang nakakabigla ay ang "tila" na maliit na pagkakamaling ito ay nagreresulta sa isang malaking pagbabago sa ugali.
The Definist Fallacy = Maladaptive stereotype
The psychologists, William R. Miller and Carl E. Thoresen, state in their article, “Spirituality, religion and health: an emerging field of research”: “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.” On source cited an example of a Definist fallacy would be the statement that the contenders’ arguments are “crackpot theories” – leaving no room for intelligent discussion. I would briefly question that how a methodology – described by McGilChrist as a “rigid adherence to quantification” – which is appropriate to physics or chemistry got applied to human consciousness is mindboggling. Half of human conscious is not quantifiable: hope, art, music, poetry, true love, awe-wonder, freedom, ideals, justice, - not to mention death. A version of the materialist fallacy that I encounter often is that one need to “Prove God” before one can have valid spiritual beliefs. When I first encountered that argument (and it si not uncommon), I was like – “Prove God???Are you crazy?”
As Claudia Nielsen pointed out, the psychiatrist McGilChrist observes that “The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed.”
A short while ago I happened to be talking to a Filipina college graduate. I explained the materialist argument as explained by Miller & Thompson in the NIH article – that spirituality is unreal and nonexistent because you can’t measure it. I was a bit surprised when she emphatically agreed with the argument that spirituality is unreal and nonexistent because you can’t measure it. So, I asked her to consider the concept of “death” for a minute. Death is far beyond measurement or quantification – so then, if you follow the logic of the materialist argument that inability to measure equates to unreal or superstitious nonsense - then “Death would then be a figment of her imagination and “superstitious nonsense.” She did concede that a fallacy had indeed skewed her thinking – which is a major success for me. Bargh observes that most people just really don’t want to believe that any unconscious factors could influence their thinking - without their knowledge (which happens all the time). What is disconcerting is that this “apparently” trivial mistake results in a major attitude shift.