Spirituality,Religion and Morality: Theories of Mind, Theories of Brain

Spirituality, Religion and Morality:
Theories of Mind, Theories of Brain

Men go forth to wonder at the height of mountains. the huge waves of the sea, the broad flow of the rivers, the vast compass of the ocean, the course of the stars... and they pass by themselves without wondering. --Confessions of Saint Augustine

Rabbi Nancy Fuchs-Kreimer
Spring 2007
nancykreim@comcast.net
215-438-8885

RATIONALE:

Reconstructionist rabbis are both consumers and providers of psychological and spiritual care. A psychological theory carries with it explicit and-- more often -- implicit assumptions regarding human nature, the ultimate context of human experience, and the best way to craft a life. Becoming aware of these assumptions and their relationship to one another allows one to become critical of them, to re-examine ones own fundamental beliefs, and to evaluate programs of psychological, spiritual and psycho-spiritual care.

In recent decades, the human sciences are being transformed by the impact of biology on the study of human behavior. Psychology, a field at the intersection of social science and biological science, is an excellent arena to study that shift.

Finally, the question of the relationship between science and religion is once again a hot topic in the public sphere. The popularizers of an evangelical scientism are raising questions that were discussed long since by the classic theorists, arguably with more nuance and profundity. After learning about new developments in brain science, we will want to revisit the writings of Freud, James and Jung and explore their continued relevance.

OUTCOMES:

At the end of the semester, students will be able to

1)explain the views of Freud, James and Jung on religion in a nuanced way.

2)have an educated layperson’s grasp of how developments in brain science impact the human sciences, be a more careful consumer of media reports on relevant scientific developments and ask intelligent questions of scientists.

3)have a point of view on the issues of the relationship between science and religion.

4)read texts of psychological theory(and certain other texts as well) with certain questions in mind(see list below)

5) evaluate psychological, spiritual and psycho-spiritual practices as well as theories of pastoral care in terms of the ideas in this course.

6) examine their own fundamental beliefs in light of the ideas we studied.

7) creatively communicate these ideas to Jewish adults in a way that yields wisdom for their lives.




BACKGROUND:

Stephen Jay Gould famously taught that science and religion could exist companionably because they are “non overlapping magesteria (NOMA). “Science covers the empirical realm: what the universe is made of (fact) and why does it work this way (theory). Religion extends over questions of ultimate meaning and moral value.” While arguably this idea makes sense for some fields of science, it applies poorly to the human sciences, in particular psychology. What is the nature of human beings? What is a soul? What is spiritual experience? How free is free will? How do we understand illness and healing, both physical and mental? How can people be happier? Are moral judgments just a matter of taste? How can we become more conscious and compassionate people? How can we achieve life abundant—whatever that means?

For the classical theorists of mind we study in the first part of the course, this is territory that has already spurned a secondary literature, some of which we will also examine. When we come to more recent developments in psychology, brain research, we are dealing with ideas that have scarcely begun to be acknowledged, let alone dealt with, by religious thinkers. Here we are out on the edge of this field, empowered to try our hands at creative religious responses to rapidly increasing challenges and insights.

The goal of this exploration is neither to adapt our religious thinking to different psychological insights nor to critique psychological systems in terms of the “truths” of “Judaism.” Rather, it is to enter into a vigorous critical dialogue between various psychologies and Jewish thought with the goal of acquiring insight on how to live.

WRITTEN REQUIREMENTS:

This course requires 5 pages of writing throughout the first half and 3-5 pages of writing during the second half.

* During weeks 2-6 students are asked to read the assigned material with the following questions in mind and to bring to class a brief reply to one of the questions. (One page double-spaced).
1) Who is the author and how does his/her biography, particularly in regard to religion, influence what is written?
2) According to this theory, why are human beings spiritual? Religious? Moral?
3) What is the relationship between spirituality, religion and morality?
4) What are the deep metaphors?
5) What are the explicit and implicit assumptions the theory makes regarding
the innate nature of human beings and what we can reasonably expect of ourselves?
6) What are our obligations?
7) What is happiness? Is it possible? What thwarts happiness? What is wholeness/optimum health?
8) What is the presumed metaphysical horizon of human life? What kind of world do we live in and what is its ultimate context? (Browning) How does one characterize the context or power against which or [an afterthought?] with which one plays out the human drama? What does this Other require?(Dittes)
9) What is the author’s stance toward organized religion: critic, advocate or reformer?
10) How would women’s studies and/or gender studies critique this theory?
11) What is the understanding of myth, ritual and dreams?
12)What are the political/social implications of this theory?
13)What aspects of Jewish theology(theologies)are congruent or incongruent with these ideas ? Where are the points of contact and of conflict?
14)Does the author have an explanation for the pain and suffering in life?
15)How does this theory contribute to the reader’s own search for insight into the challenge of composing a meaningful life?

*During Weeks 7-12, students are asked to select one of the weeks and prepare a brief d'var torah jumping off from the material in the week’s readings.(the d'var need not relate to the portion of that week, nor indeed, to any Torah portion in particular)

* Week 13: students are asked to come to class prepared to discuss a psychological, spiritual or psych-spiritual practice that has been meaningful to them with reference to the questions used in the first half of the course. No writing is necessary.



-Required Books:

Don S. Browning and Terry D. Cooper, Religious Thought and the Modern Psychologies (second edition, 2004) Fortress Press. (There are many copies available of the first edition, but there have also been many changes so you need the second edition.) PB

The first edition of this book pioneered a broader and deeper critique of psychological theories and practices. Informed by hermeneutical theory, Browning's widely acclaimed work drew attention to the ethical and even religious assumptions underlying psychology and has been deeply influential in psychology, pastoral counseling, and practical theology.—From a review



Steven Rose, The Future of the Brain: The Promise and Perils of Tomorrow’s Neuroscience, Oxford Press, 2005, PB

Steven Rose has hacked through all the hype to tell us how far science has really come in explaining the human mind, how far it will probably go in the future, and what the consequences for all of us might be. ---From a review


Recommended:

John Horgan, The Undiscovered Mind: How the Human Brain Defies Replication, Medication and Explanation, Touchstone, 1999, PB

In this rich, irreverent, thorough and entertaining tour of mind science, Horgan makes complicated lines of research accessible and compelling.—From a review

Don S. Browning, Christian Ethics and the Moral Psychologies. Eerdmans, 2006

This book embodies the highest level of interdisciplinary thinking in the conversation between psychology, philosophy, ethics and theology. –From a review




PART ONE: The Classic Theories : Spirituality, Religion, Morality and the Mind


I. Introduction : The Questions of This Course
Metaphors, Obligations, Horizons
Browning, Chap 2 REQUIRED TEXT
George Lakoff and Mark Johnson, Metaphors we Live By(selections) INFOSERVE
http://theliterarylink.com/metaphors.html
Philip Rieff, “Psychological Man,” Freud: The Mind of the Moralist, pp.353-357
HANDOUT in CLASS




II. Freud (1)
The Future of an Illusion, HAND OUT
Civilization and its Discontents, HAND OUT
Browning, Chap 3 REQUIRED TEXT
View portions of PBS Film: The Question of God: C.S. Lewis and Sigmund Freud with Dr. Armand Nicholi TBA


III. Freud(2)
"The Uncanny" HAND OUT
Ernest Becker, Denial of Death, selection HAND OUT

IV William James

Varieties of Religious Experience, excerpts HAND OUT

“The Will to Believe”(excerpts) HAND OUT

V. James con’t
A chapter of your choice(this book can be found on line in its entirety through Google but it is also widely available second hand for a song and there are multiple copies in the library that can be borrowed.)


Carol Zaleski, “Willam James, Varieties of Religious Experience,” First Things, March 2000 INFOSERVE
http://www.firstthings.com/ftissues/ft0003/articles/james.html


Optional:
Charles Taylor, Why William James Still Matters
http://www.findarticles.com/p/articles/mi_m1252/is_5_129/ai_84817525/print
Charles Glock and Phillip Hammond, Beyond the Classics? Essays in the Scientific Study of Religion, Harper, 1973, pp.291-349

VI. Jung
Jung, Memories, Dreams and Reflections, selections HANDOUT
Browning, Chapter 7 REQUIRED TEXT
Philip Rieff, The Triumph of the Therapeutic, Chapter 5 HAND OUT
Martin Buber HAND OUT




PART TWO: Spirituality, Religion, Morality: Theories of Brain

VII. Introduction to Neuroscience

Steven Rose, Chapters 6 and 8

Sharon Begley, Religion and the Brain, Newsweek, May 7, 2001 INFOSERVE
https://notes.utk.edu/Bio/greenberg.nsf/0/e938e40271ec394c85256a4a00626175?OpenDocument&Click=

Andrew Newberg, Neuroscientific Study of Spiritual and Religious Phenomena INFOSERVE
http://www.metanexus.net/metanexus_online/printer_friendly.asp?ID=9468

Jerome Groopman, “God and the Brain,” The New Yorker, 2001 INFOSERVE
http://www.jeromegroopman.com/godbrain.html

VIII. Brain/Mind/Soul—Free Will?

Paul Bloom, Descartes’ Baby, Chapters 7 and 8 HAND OUT

Steven Pinker, How to think about the Mind, Newsweek INFOSERVE
http://pinker.wjh.harvard.edu/articles/media/2004_09_27_newsweek.html



“Neuroscience and the Soul,”Wooodstock Theological Center, 1998 INFOSERVE
http://woodstock.georgetown.edu/publications/report/r-fea53a.htm



“Natural Born Dualists: A Talk with Paul Bloom,” Edge.
http://www.edge.org/3rd_culture/bloom04/bloom04_index.html

“Is Science Killing the Soul?” Richard Dawkins and Steven Pinker, Edge.
http://www.edge.org/documents/archive/edge53.html


Review of Schwartz and Begley, “The Mind and the Brain,” First Things, 2003

http://www.firstthings.com/ftissues/ft0305/reviews/dembski.html

Antonio Damasio, Looking for Spinoza, pp. 183-220 INFOSERVE

Reread: Rose, pp. 154-157






IX.Evolutionary Origins of aggression, altruism, spirituality and religion

Paul Bloom, Descartes’ Baby, chapters 4 and 5 HANDOUT

Rose, pp. 94-105
Horgan, “Darwin to the Rescue,” Chapter 6

Steven Pinker, The Blank Slate, chaps 14 and 15

“Is God in our Genes?” Time Magazine, October, 2004
http://www.time.com/time/magazine/printout/0,8816,995465,00.htm

Optional: Steven Pinker, “The Evolutionary Psychology of Religion”
http://pinker.wjh.harvard.edu/articles/media/2004_10_29_religion.htm


X. Healing the Mind: Modulating the Mind—Mending, Enhancing, Manipulating?

Steven Rose, Chapters 9 and 10

Optional: The President’s Council on Bio-ethics, 2003,
“Beyond Therapy” INFOSERVE
http://bioethics.gov/reports/beyondtherapy/




XI. Spirituality, Religion and Health INFOSERVE
http://www.metanexus.net/metanexus_online/printer_friendly.asp?ID=9387

Sidney Callahan, “ A New Synthesis: Alternative Medicine’s Challenge to Christianity”
http://www.parkridgecenter.org/Page170.html

XII. The Next Big Thing? Ethics in a Neurocentric World

Steven Rose, Chapter 11 and 12

The Scientific Study of Spiritual Transformation
Guest: Professor Sol Katz, University of Pennsylvania
Discussion:

Freud, James and Jung Revisited

How do the thinkers from the first half of the course look in light of the second half?



XIII. Mussar, Spiritual Direction and Beyond

Students will select either a psychological, spiritual or psycho-spiritual practice or a self-help book that has been meaningful to them and be prepared to discuss it in terms of the ideas of this course.

Some examples: Mussar, Spiritual Direction, Landmark Forum, Twelve Steps, Re-evaluation Counseling (“co-counseling”) Meditation, Course in Miracles, The Road Less Traveled

Alternatively…

Students can select one of the topics below to write about:


a. Ken Wilber: Transpersonal Psych/Integral Psych

Jack Crittenden, What is the Meaning of “Integral”?
http://www.integralinstitute.org/
Duane Bidwell, “Ken Wilber’s Transpersonal Psychology: An Introduction and Preliminary Critique,” Pastoral Psychology, Vol 48, number 2, 1999


b. Martin Seligman: Positive Psychology

Martin Seligman, “Positive Psychology,” Metanexus Online
http://www.metanexus.net/metanexus_online/printer_friendly.asp?ID=2627
See week 4-6 Infoserve

Steven Pinker, Martin Seligman, “Debating Human Happiness,” Slate, Oct 18, 2002
http://www.slate.com/?id=2072079&entry=2072402 SEE WEEK 4-6 INFOSERVE


c. Buddhism and Therapy

Mark Epstein, Thoughts without a Thinker
Patrick Kearney, “Why Meditation is not Psychotherapy”

http://www.buddhanet.net/crazy.htm See Week4-6 Infoserve

d. Humanistic and Existential Therapy
Viktor Frankl, Man’s Search for Meaning
Erich Fromm, You shall be as Gods
Joshua Loth Liebmann, Peace of Mind
Andrew Heinze, Jews and the American Soul, pp. 267-290

e. Constructive Developmental Psychology
Robert Kegan, “There the Dance is,” HAND OUT
Carol Gilligan, In a Different Voice, Chapter Two
Don Browning, Christian Ethics and the Moral Psychologies,
pp.41-47; 68-70



PRE-TEST

Off the cuff, why do you think human beings are spiritual? Religious?
Moral?

What are the psychological, spiritual or psycho-spiritual practices/therapies you have experienced as a consumer?

Which one has felt the most congenial to you philosophically? The least?
Which has been the most helpful?

Is your view of human nature fundamentally positive, negative or other?

Do you believe we are “obligated” as human beings? How so?

Do you think you are a monist or a dualist?

If monist, are you a materialist or an idealist?

Do you find the above two questions foolish?

Going into this study, how would you define happiness?

How would you define fulfillment?

Do you see the ultimate context of life as one that is hospitable to this fulfillment?

Are there moral absolutes?

In what way has your study of Judaism contributed to your understanding of the questions of psychology?

In what way do you think you are or are not a Kaplanian in your theological views?

Do you anticipate that this course will change any of your thinking?