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  1. Biological perspectives on fall and original sin.Philip Hefzer - 1993 - Zygon 28 (1):77-101.
    The paper consists of an argument that goes as follows. Symbols and their elaboration into myths constitute Homo sapiens's most primitive reading of the world and the relation of humans to that world. They are, in other words, primordial units of cultural information, emerging very early in human history, representing a significant achievement in the evolution of human self‐consciousness and reflection. The classic myths of Fall and Original Sin, as well as the doctrines to which they gave rise, are further (...)
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  • The role of science in Pannenberg's theogical thinking.Philip Hefner - 1989 - Zygon 24 (2):135-151.
    Employing categories derived from the philosopher of science Imre Lakatos, this essay analyzes the theological thought of Wolfhart Pannenberg, with the aim of showing that he is engaged in a research program that takes seriously the various sciences and their understanding of the world on the one hand and the traditions of Christian faith and theology on the other. The course of the argument demonstrates that Pannenberg's thought extends comprehensively to provide a conceptuality that centers on the phenomena of contingency (...)
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  • The Problem of Dualism: The Self as a Cultural Exaptation.Israel Salas Llanas - 2017 - IAFOR Journal of Ethics, Religion and Philosophy 3 (2):99–107.
    Human mind has undergone a complex evolution throughout the history of our genus, Homo. The brain structures and processes that make this mental activity possible have been the result of a series of evolutionary patterns not only biological but also cultural, so it is possible to assume that consciousness did not emerge with the same characteristics in our predecessors. One of the most distinctive features that reflects the conscious image of the archaic man is the absence of a dualistic interpretation (...)
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  • (1 other version)Support for a Neuropsychological Model of Spirituality in Persons with Traumatic Brain Injury.Bret A. Glass Brick Johnstone - 2008 - Zygon 43 (4):861-874.
    Abstract.Recent research suggests that spiritual experiences are related to increased physiological activity of the frontal and temporal lobes and decreased activity of the right parietal lobe. The current study determined if similar relationships exist between self‐reported spirituality and neuropsychological abilities associated with those cerebral structures for persons with traumatic brain injury (TBI). Participants included 26 adults with TBI referred for neuropsychological assessment. Measures included the Core Index of Spirituality (INSPIRIT); neuropsychological indices of cerebral structures: temporal lobes (Wechsler Memory Scale‐III), right (...)
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  • The Near Death Experience as Archetype: A Model for "Prepared" Neurocognitive Processes.Andrew B. Newberg & Eugene G. D'Aquili - 1994 - Anthropology of Consciousness 5 (4):1-15.
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  • Pascal's syndrome: Positivism as a symptom of depression and mania.Hiram Caton - 1986 - Zygon 21 (3):319-351.
    . The present study applies results and methods of psychobiology to intellectual history. Pascal's syndrome is a depressive neurosis associated with morbid effects of scientific certainty. The syndrome is characterized by self‐mortification and conversion experience that represses distressing certainties. The dynamics of the syndrome are assessed from Blake Pascal's psychosis. The ideation of the syndrome is evaluated by reference to the neurology of altered states of consciousness and the biogenic amine hypothesis of depression and mania. The evaluation yields a description (...)
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  • Religion's role in human evolution: The missing link between ape-man's selfish genes and civilized altruism.Ralph Wendell Burhoe - 1979 - Zygon 14 (2):135-162.
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  • War, peace, and religion's biocultural evolution.Ralph Wendell Burhoe - 1986 - Zygon 21 (4):439-472.
    A recent scientifically and historically grounded theory on human genetic and cultural evolution suggests why the religious elements of culture became the primary source of both peaceful cooperation within societal ingroups and at the same time of destructive wars with outgroups. It also describes the role of religion in the evolution of ape‐men into humans. The theory indicates why human societal life is not long viable without the underpinning of a healthy, noncoercive, religious faith; why sound religious faith is weak (...)
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  • Myth, ritual, and the archetypal hypothesis.Eugene G. D'Aquli - 1986 - Zygon 21 (2):141-160.
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  • Myth and morality: The love command.Philip Hefner - 1991 - Zygon 26 (1):115-136.
    Following in general a history of religions analysis, the paper argues that myth lays a basis for morality in that it sets forth a picture of “how things really are” (the is), to which humans seek to conform their actions (morality, the ought). A parallel argument locates the capacity for morality and values orientation in the process of evolution itself. A hypothesis is formulated concerning the function of myth in the emergence of Homo sapiens, namely, to motivate the action required (...)
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  • (1 other version)Support for a neuropsychological model of spirituality in persons with traumatic brain injury.Brick Johnstone & Bret A. Glass - 2008 - Zygon 43 (4):861-874.
    Recent research suggests that spiritual experiences are related to increased physiological activity of the frontal and temporal lobes and decreased activity of the right parietal lobe. The current study determined if similar relationships exist between self-reported spirituality and neuropsychological abilities associated with those cerebral structures for persons with traumatic brain injury (TBI). Participants included 26 adults with TBI referred for neuropsychological assessment. Measures included the Core Index of Spirituality (INSPIRIT); neuropsychological indices of cerebral structures: temporal lobes (Wechsler Memory Scale-III), right (...)
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  • The transcendent function of the bilateral brain.Virginia Ross - 1986 - Zygon 21 (2):233-247.
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  • Scientific and Theological Evaluation of Religious Belief: Neurotheology.Mustafa KÖYLÜ & Cemil ORUÇ - 2021 - Cumhuriyet İlahiyat Dergisi 25 (2):547-560.
    A great deal of research has been done on the origin of belief and its effects on human beings. In recent years, these researches are not only limited to the theological field, but also continued by various branches of science. Scientific disciplines that investigate different dimensions of belief have made some explanations about the origins of belief under titles such as cognitive science, mental science, evolutionary theory and genetics, but these results have been someti-mes discussed and criticized. Studies on this (...)
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  • Process Mysticism.Daniel A. Dombrowski - 2023 - SUNY Press.
    Process Mysticism uses the process philosophies of Charles Hartshorne, Alfred North Whitehead, and Henri Bergson to explore mystical religious experiences. The aim is not so much to demonstrate that such experiences are true or veridical as it is to understand, in a William Jamesian fashion, how they could be possible and not contradict the concept of God held by philosophers and theologians. Divine world-inclusiveness, ideal power and tragedy, the ontological argument, asceticism and the via negativa, divine visions and voices, and (...)
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  • The summa hefneriana: Myth, megamyth, and metamyth.Eugene G. D'Aquili - 1994 - Zygon 29 (3):371-381.
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  • Senses of reality in science and religion: A neuroepistemological perspective.Eugene G. D'Aquili - 1982 - Zygon 17 (4):361-384.
    . The phenomenology of certain mystical states is contrasted with the sense of “baseline” reality in an exploration of primary senses of reality. Nine theoretical and eight actual primary senses of reality are described. A neurophysiological model is presented to account for these states, and their possible adaptive significance is considered from an evolutionary perspective. Finally the state of absolute unitary being is contrasted with baseline reality, and their competing claims for primacy are evaluated in an epistemological context.
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  • The myth-ritual complex: A biogenetic structural analysis.Eugene G. D'aquili - 1983 - Zygon 18 (3):247-269.
    The structuring and transformation of myth is presented as a function of a number of brain “operators.” Each operator is understood to represent specifically evolved neural tissue primarily of the neocortex of the brain. Mythmaking as well as other cognitive processes is seen as a behavior arising from the evolution and integration of certain parts of the brain. Human ceremonial ritual is likewise understood as the culmination of a long phylogenetic evolutionary process, and a neural model is presented to explain (...)
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