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Sunday, January 5, 2025

Environmental science

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Environmental_science

Environmental science
is an interdisciplinary academic field that integrates physics, biology, meteorology, mathematics and geography (including ecology, chemistry, plant science, zoology, mineralogy, oceanography, limnology, soil science, geology and physical geography, and atmospheric science) to the study of the environment, and the solution of environmental problems. Environmental science emerged from the fields of natural history and medicine during the Enlightenment. Today it provides an integrated, quantitative, and interdisciplinary approach to the study of environmental systems.

Environmental studies incorporates more of the social sciences for understanding human relationships, perceptions and policies towards the environment. Environmental engineering focuses on design and technology for improving environmental quality in every aspect.

Environmental scientists seek to understand the earth's physical, chemical, biological, and geological processes, and to use that knowledge to understand how issues such as alternative energy systems, pollution control and mitigation, natural resource management, and the effects of global warming and climate change influence and affect the natural systems and processes of earth. Environmental issues almost always include an interaction of physical, chemical, and biological processes. Environmental scientists bring a systems approach to the analysis of environmental problems. Key elements of an effective environmental scientist include the ability to relate space, and time relationships as well as quantitative analysis.

Environmental science came alive as a substantive, active field of scientific investigation in the 1960s and 1970s driven by (a) the need for a multi-disciplinary approach to analyze complex environmental problems, (b) the arrival of substantive environmental laws requiring specific environmental protocols of investigation and (c) the growing public awareness of a need for action in addressing environmental problems. Events that spurred this development included the publication of Rachel Carson's landmark environmental book Silent Spring along with major environmental issues becoming very public, such as the 1969 Santa Barbara oil spill, and the Cuyahoga River of Cleveland, Ohio, "catching fire" (also in 1969), and helped increase the visibility of environmental issues and create this new field of study.

Terminology

In common usage, "environmental science" and "ecology" are often used interchangeably, but technically, ecology refers only to the study of organisms and their interactions with each other as well as how they interrelate with environment. Ecology could be considered a subset of environmental science, which also could involve purely chemical or public health issues (for example) ecologists would be unlikely to study. In practice, there are considerable similarities between the work of ecologists and other environmental scientists. There is substantial overlap between ecology and environmental science with the disciplines of fisheries, forestry, and wildlife.

History

Ancient civilizations

Historical concern for environmental issues is well documented in archives around the world. Ancient civilizations were mainly concerned with what is now known as environmental science insofar as it related to agriculture and natural resources. Scholars believe that early interest in the environment began around 6000 BCE when ancient civilizations in Israel and Jordan collapsed due to deforestation. As a result, in 2700 BCE the first legislation limiting deforestation was established in Mesopotamia. Two hundred years later, in 2500 BCE, a community residing in the Indus River Valley observed the nearby river system in order to improve sanitation. This involved manipulating the flow of water to account for public health. In the Western Hemisphere, numerous ancient Central American city-states collapsed around 1500 BCE due to soil erosion from intensive agriculture. Those remaining from these civilizations took greater attention to the impact of farming practices on the sustainability of the land and its stable food production. Furthermore, in 1450 BCE the Minoan civilization on the Greek island of Crete declined due to deforestation and the resulting environmental degradation of natural resources. Pliny the Elder somewhat addressed the environmental concerns of ancient civilizations in the text Naturalis Historia, written between 77 and 79 ACE, which provided an overview of many related subsets of the discipline.

Although warfare and disease were of primary concern in ancient society, environmental issues played a crucial role in the survival and power of different civilizations. As more communities recognized the importance of the natural world to their long-term success, an interest in studying the environment came into existence.

Beginnings of environmental science

18th century

In 1735, the concept of binomial nomenclature is introduced by Carolus Linnaeus as a way to classify all living organisms, influenced by earlier works of Aristotle. His text, Systema Naturae, represents one of the earliest culminations of knowledge on the subject, providing a means to identify different species based partially on how they interact with their environment.

19th century

In the 1820s, scientists were studying the properties of gases, particularly those in the Earth's atmosphere and their interactions with heat from the Sun. Later that century, studies suggested that the Earth had experienced an Ice Age and that warming of the Earth was partially due to what are now known as greenhouse gases (GHG). The greenhouse effect was introduced, although climate science was not yet recognized as an important topic in environmental science due to minimal industrialization and lower rates of greenhouse gas emissions at the time.

Rachel Carson published her groundbreaking novel, Silent Spring, in 1962, bringing the study of environmental science to the forefront of society.
Former President Richard Nixon visits the site of the 1969 Santa Barbara oil spill, which received intense media coverage and inspired a multitude of environmental legislation.
A team of British researchers found a hole in the ozone layer forming over Antarctica, the discovery of which would later influence the Montreal Protocol in 1987.

20th century

In the 1900s, the discipline of environmental science as it is known today began to take shape. The century is marked by significant research, literature, and international cooperation in the field.

In the early 20th century, criticism from dissenters downplayed the effects of global warming. At this time, few researchers were studying the dangers of fossil fuels. After a 1.3 degrees Celsius temperature anomaly was found in the Atlantic Ocean in the 1940s, however, scientists renewed their studies of gaseous heat trapping from the greenhouse effect (although only carbon dioxide and water vapor were known to be greenhouse gases then). Nuclear development following the Second World War allowed environmental scientists to intensively study the effects of carbon and make advancements in the field. Further knowledge from archaeological evidence brought to light the changes in climate over time, particularly ice core sampling.

Environmental science was brought to the forefront of society in 1962 when Rachel Carson published an influential piece of environmental literature, Silent Spring. Carson's writing led the American public to pursue environmental safeguards, such as bans on harmful chemicals like the insecticide DDT. Another important work, The Tragedy of the Commons, was published by Garrett Hardin in 1968 in response to accelerating natural degradation. In 1969, environmental science once again became a household term after two striking disasters: Ohio's Cuyahoga River caught fire due to the amount of pollution in its waters and a Santa Barbara oil spill endangered thousands of marine animals, both receiving prolific media coverage. Consequently, the United States passed an abundance of legislation, including the Clean Water Act and the Great Lakes Water Quality Agreement. The following year, in 1970, the first ever Earth Day was celebrated worldwide and the United States Environmental Protection Agency (EPA) was formed, legitimizing the study of environmental science in government policy. In the next two years, the United Nations created the United Nations Environment Programme (UNEP) in Stockholm, Sweden to address global environmental degradation.

Much of the interest in environmental science throughout the 1970s and the 1980s was characterized by major disasters and social movements. In 1978, hundreds of people were relocated from Love Canal, New York after carcinogenic pollutants were found to be buried underground near residential areas. The next year, in 1979, the nuclear power plant on Three Mile Island in Pennsylvania suffered a meltdown and raised concerns about the dangers of radioactive waste and the safety of nuclear energy. In response to landfills and toxic waste often disposed of near their homes, the official Environmental Justice Movement was started by a Black community in North Carolina in 1982. Two years later, the toxic methyl isocyanate gas was released to the public from a power plant disaster in Bhopal, India, harming hundreds of thousands of people living near the disaster site, the effects of which are still felt today. In a groundbreaking discovery in 1985, a British team of researchers studying Antarctica found evidence of a hole in the ozone layer, inspiring global agreements banning the use of chlorofluorocarbons (CFCs), which were previously used in nearly all aerosols and refrigerants. Notably, in 1986, the meltdown at the Chernobyl nuclear power plant in Ukraine released radioactive waste to the public, leading to international studies on the ramifications of environmental disasters. Over the next couple of years, the Brundtland Commission (previously known as the World Commission on Environment and Development) published a report titled Our Common Future and the Montreal Protocol formed the International Panel on Climate Change (IPCC) as international communication focused on finding solutions for climate change and degradation. In the late 1980s, the Exxon Valdez company was fined for spilling large quantities of crude oil off the coast of Alaska and the resulting cleanup, involving the work of environmental scientists. After hundreds of oil wells were burned in combat in 1991, warfare between Iraq and Kuwait polluted the surrounding atmosphere just below the air quality threshold environmental scientists believed was life-threatening.

21st century

The Paris Agreement (formerly the Kyoto Protocol) is adopted in 2016. Nearly every country in the United Nations has signed the treaty, which aims to reduce greenhouse gas emissions.

Many niche disciplines of environmental science have emerged over the years, although climatology is one of the most known topics. Since the 2000s, environmental scientists have focused on modeling the effects of climate change and encouraging global cooperation to minimize potential damages. In 2002, the Society for the Environment as well as the Institute of Air Quality Management were founded to share knowledge and develop solutions around the world. Later, in 2008, the United Kingdom became the first country to pass legislation (the Climate Change Act) that aims to reduce carbon dioxide output to a specified threshold. In 2016 the Kyoto Protocol became the Paris Agreement, which sets concrete goals to reduce greenhouse gas emissions and restricts Earth's rise in temperature to a 2 degrees Celsius maximum. The agreement is one of the most expansive international efforts to limit the effects of global warming to date.

Most environmental disasters in this time period involve crude oil pollution or the effects of rising temperatures. In 2010, BP was responsible for the largest American oil spill in the Gulf of Mexico, known as the Deepwater Horizon spill, which killed a number of the company's workers and released large amounts of crude oil into the water. Furthermore, throughout this century, much of the world has been ravaged by widespread wildfires and water scarcity, prompting regulations on the sustainable use of natural resources as determined by environmental scientists.

A false color composite of the greater Boston area, created using remote sensing technology, reveals otherwise not visible characteristics about the land cover and the health of the surrounding ecosystems.

The 21st century is marked by significant technological advancements. New technology in environmental science has transformed how researchers gather information about various topics in the field. Research in engines, fuel efficiency, and decreasing emissions from vehicles since the times of the Industrial Revolution has reduced the amount of carbon and other pollutants into the atmosphere. Furthermore, investment in researching and developing clean energy (i.e. wind, solar, hydroelectric, and geothermal power) has significantly increased in recent years, indicating the beginnings of the divestment from fossil fuel use. Geographic information systems (GIS) are used to observe sources of air or water pollution through satellites and digital imagery analysis. This technology allows for advanced farming techniques like precision agriculture as well as monitoring water usage in order to set market prices. In the field of water quality, developed strains of natural and manmade bacteria contribute to bioremediation, the treatment of wastewaters for future use. This method is more eco-friendly and cheaper than manual cleanup or treatment of wastewaters. Most notably, the expansion of computer technology has allowed for large data collection, advanced analysis, historical archives, public awareness of environmental issues, and international scientific communication. The ability to crowdsource on the Internet, for example, represents the process of collectivizing knowledge from researchers around the world to create increased opportunity for scientific progress. With crowdsourcing, data is released to the public for personal analyses which can later be shared as new information is found. Another technological development, blockchain technology, monitors and regulates global fisheries. By tracking the path of fish through global markets, environmental scientists can observe whether certain species are being overharvested to the point of extinction. Additionally, remote sensing allows for the detection of features of the environment without physical intervention. The resulting digital imagery is used to create increasingly accurate models of environmental processes, climate change, and much more. Advancements to remote sensing technology are particularly useful in locating the nonpoint sources of pollution and analyzing ecosystem health through image analysis across the electromagnetic spectrum. Lastly, thermal imaging technology is used in wildlife management to catch and discourage poachers and other illegal wildlife traffickers from killing endangered animals, proving useful for conservation efforts. Artificial intelligence has also been used to predict the movement of animal populations and protect the habitats of wildlife.

Components

Blue Marble composite images generated by NASA in 2001 (left) and 2002 (right)
The Earth's atmosphere

Atmospheric sciences

Atmospheric sciences focus on the Earth's atmosphere, with an emphasis upon its interrelation to other systems. Atmospheric sciences can include studies of meteorology, greenhouse gas phenomena, atmospheric dispersion modeling of airborne contaminants, sound propagation phenomena related to noise pollution, and even light pollution.

Taking the example of the global warming phenomena, physicists create computer models of atmospheric circulation and infrared radiation transmission, chemists examine the inventory of atmospheric chemicals and their reactions, biologists analyze the plant and animal contributions to carbon dioxide fluxes, and specialists such as meteorologists and oceanographers add additional breadth in understanding the atmospheric dynamics.

Biodiversity of a coral reef. Corals adapt and modify their environment by forming calcium carbonate skeletons. This provides growing conditions for future generations and forms a habitat for many other species.

Ecology

As defined by the Ecological Society of America, "Ecology is the study of the relationships between living organisms, including humans, and their physical environment; it seeks to understand the vital connections between plants and animals and the world around them." Ecologists might investigate the relationship between a population of organisms and some physical characteristic of their environment, such as concentration of a chemical; or they might investigate the interaction between two populations of different organisms through some symbiotic or competitive relationship. For example, an interdisciplinary analysis of an ecological system which is being impacted by one or more stressors might include several related environmental science fields. In an estuarine setting where a proposed industrial development could impact certain species by water and air pollution, biologists would describe the flora and fauna, chemists would analyze the transport of water pollutants to the marsh, physicists would calculate air pollution emissions and geologists would assist in understanding the marsh soils and bay muds.

Environmental chemistry

Environmental chemistry is the study of chemical alterations in the environment. Principal areas of study include soil contamination and water pollution. The topics of analysis include chemical degradation in the environment, multi-phase transport of chemicals (for example, evaporation of a solvent containing lake to yield solvent as an air pollutant), and chemical effects upon biota.

As an example study, consider the case of a leaking solvent tank which has entered the habitat soil of an endangered species of amphibian. As a method to resolve or understand the extent of soil contamination and subsurface transport of solvent, a computer model would be implemented. Chemists would then characterize the molecular bonding of the solvent to the specific soil type, and biologists would study the impacts upon soil arthropods, plants, and ultimately pond-dwelling organisms that are the food of the endangered amphibian.

Geosciences

Geosciences include environmental geology, environmental soil science, volcanic phenomena and evolution of the Earth's crust. In some classification systems this can also include hydrology, including oceanography.

As an example study, of soils erosion, calculations would be made of surface runoff by soil scientists. Fluvial geomorphologists would assist in examining sediment transport in overland flow. Physicists would contribute by assessing the changes in light transmission in the receiving waters. Biologists would analyze subsequent impacts to aquatic flora and fauna from increases in water turbidity.

Open-pit coal mining at Garzweiler, Germany

Regulations driving the studies

Image of the Glen Canyon Dam and Lake Powell behind it
Environmental science examines the effects of humans on nature, such as the Glen Canyon Dam in the United States

In the United States the National Environmental Policy Act (NEPA) of 1969 set forth requirements for analysis of federal government actions (such as highway construction projects and land management decisions) in terms of specific environmental criteria. Numerous state laws have echoed these mandates, applying the principles to local-scale actions. The upshot has been an explosion of documentation and study of environmental consequences before the fact of development actions.

One can examine the specifics of environmental science by reading examples of Environmental Impact Statements prepared under NEPA such as: Wastewater treatment expansion options discharging into the San Diego/Tijuana Estuary, Expansion of the San Francisco International Airport, Development of the Houston, Metro Transportation system, Expansion of the metropolitan Boston MBTA transit system, and Construction of Interstate 66 through Arlington, Virginia.

In England and Wales the Environment Agency (EA), formed in 1996, is a public body for protecting and improving the environment and enforces the regulations listed on the communities and local government site. (formerly the office of the deputy prime minister). The agency was set up under the Environment Act 1995 as an independent body and works closely with UK Government to enforce the regulations.

Mental health of Jesus

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Mental_health_of_Jesus
Ecce Homo, by Antonello da Messina, 1473

The question of whether the historical Jesus was in good mental health is a subject of consideration for multiple psychologists, philosophers, historians, and writers. The first person, after several other attempts at tackling the subject, who broadly and thoroughly questioned the mental health of Jesus was French psychologist Charles Binet-Sanglé, the chief physician of Paris and author of a four-volume work La Folie de Jésus (The Madness of Jesus, 1908–1915). This view finds both supporters and opponents.

Opinions challenging the sanity of Jesus

The assessment of the sanity of Jesus first occurs in the gospels. The Gospel of Mark reports the opinion of members of his family who believe that Jesus "is beside himself." Some psychiatrists, religious scholars and writers explain that, according to the gospels, Jesus's family (Mark 3:21), some followers (John 7:20, see also John 11:41–53), and contemporaries, at various points in time, regarded him as delusional, possessed by demons, or insane.

And when his family heard it, they went out to seize him, for people were saying, "He is beside himself". And the scribes who came down from Jerusalem said, "He is possessed by Be-el′zebul, and by the prince of demons he casts out the demons".

— Mark 3:21–22, RSV[11]

The accusation contained in the Gospel of John is more literal:

There was again a division among the Jews because of these words. Many of them said, "He has a demon, and he is mad; why listen to him?" Others said, "These are not the sayings of one who has a demon. Can a demon open the eyes of the blind?"

— John 10:19–21, RSV[12]

Justin Meggitt [Wikidata], a lecturer at the University of Cambridge, suggests in his article "The Madness of King Jesus: Why was Jesus Put to Death, but his Followers were not?" (2007) and in his book The Madness of King Jesus (2010) that Pilate and other Romans regarded Jesus as an insane lunatic. According to the Gospels, Jesus was presented to Pilate and sentenced to death as a royal pretender, but the standard Roman procedure was the prosecution and execution of would-be insurgents with their leaders. Therefore, to suggest that Jesus was put to death by the Roman authorities as some kind of royal pretender does not explain sufficiently why he was executed, but his disciples were not. Jean Meslier (1664–1729) had similar thoughts in the 18th century. In chapters 33 and 34 of his Testament, argues that Jesus "was really a madman, a fanatic" (étoit véritablement un fou, un insensé, un fanatique).

Challenging the sanity of Jesus continued in the 19th century with the first quest for the historical Jesus. David Friedrich Strauss (Das Leben Jesu, 1864) claimed that Jesus was a fanatic. Lemuel K. Washburn opined in a pamphlet Was Jesus insane? (1889) that "Jesus was not divine, but insane". Oskar Panizza introduced Jesus as a psychopathological and paranoid case. Oskar Holtzmann in War Jesus Ekstatiker? (1903) presented Jesus as "ecstatic", which he described as a pathologically-strong excitability of the imagination and the power of will. Georg Lomer [de] (as George de Loosten, 1905) attempted to retrospectively diagnose Jesus as generally mentally ill, similarly to Jean Meslier. Emil Rasmussen [ru] (1905) determined Jesus to be either epileptic or paranoid. Using a few examples, he developed a description of the typical pathological prophet ("Prophetentypus") and applied it to Jesus. Julius Baumann [sv] (1908) hypothesised that the abnormalities he found in Jesus' behaviour could be explained by a nerve overstimulation (Nervenüberreizung). However, it was not until the publication of Charles Binet-Sanglé's four-volume work La folie de Jésus from 1908 to 1915 that the topic was extensively and visibly discussed. Binet-Sanglé diagnosed Jesus as suffering from religious paranoia:

In short, the nature of the hallucinations of Jesus, as they are described in the orthodox Gospels, permits us to conclude that the founder of Christian religion was afflicted with religious paranoia.

— (vol. 2, p. 393)

His view was shared by the New York psychiatrist and neurologist William Hirsch [de], who in 1912 published his study, Religion and Civilization: The Conclusions of a Psychiatrist, which enumerated a number of Jesus' mentally-aberrant behaviours. Hirsch agreed with Binet-Sanglé in that Jesus had been afflicted with hallucinations and pointed to his "megalomania, which mounted ceaselessly and immeasurably". Hirsch concluded that Jesus was just a "paranoid":

But Christ offers in every respect an absolutely typical picture of a wellknown mental disease. All that we know of him corresponds so exactly to the clinical aspect of paranoia, that it is hardly conceivable how anybody at all acquainted with mental disorders, can entertain the slightest doubt as to the correctness of the diagnosis.

— (p. 103)

According to Hirsch, Jesus, as a typical paranoid, applied prophecies about the coming of the messiah to himself, and had a deep hatred towards anyone who disagreed with him on everything. The Soviet psychiatrist Y. V. Mints (1927) also diagnosed Jesus as suffering from paranoia. The literature of the Soviet Union in the 1920s, following the tradition of the demythologization of Jesus in the works of Strauss, Renan, Nietzsche, and Binet-Sanglé, put forward two main themes: mental illness and deception. That was reflected in Mikhail Bulgakov's novel The Master and Margarita in which Jesus is depicted by Pontius Pilate as a harmless madman. It was only at the turn of the 1920s and the 1930s that the mythological option, the denial of the existence of Jesus, won the upper hand in Soviet propaganda. Jesus' mental health was also questioned by the British psychiatrists William Sargant and Raj Persaud, and a number of psychologists of the psychoanalytic orientation, like Georges Berguer [de] in his study Quelques traits de la vie de Jésus au point de vue psychologique et psychanalytique (1920).

Władysław Witwicki, a rationalist philosopher and psychologist, in the comments to his own translation of the Gospels of Matthew and Mark, Dobra Nowina według Mateusza i Marka (The Good News according to Matthew and Mark [pl]), which is in fact a psychobiography of Jesus, attributed that Jesus had subjectivism, an increased sense of his own power and superiority over others, egocentrism and the tendency to subjugate other people. He also had difficulties communicating with the outside world, as well as dissociative identity disorder, which made him a schizothymic or even schizophrenic type (according to Ernst Kretschmer's typology).

American philosopher and science skeptic Paul Kurtz, in one of his most influential writings, The Transcendental Temptation (1986, chapter Was Jesus disturbed?), notices that some passages in the gospels suggest that "Jesus was a disturbed personality." However, he notes, "It is difficult to be certain, since we have no way of submitting him to intensive psychiatric diagnosis." He states that if Jesus had any claim to divinity, "then he was deranged." According to Kurtz, Jesus "kept preaching that doomsday or the last days were at hand." In this context, he cites Matthew 16:28 and 24:34–35. He also quotes passages in the gospels in which Jesus' family (Mark 3:20–21) and other contemporary Jews (Mark 3:22, John 10:20) accused him of demonic possession and insanity.

The American theologian and psychologist of religion Donald Capps, in his book Jesus: A Psychological Biography (1989, 2000), diagnosed Jesus as a utopian-melancholic personality (he looked forward to a coming kingdom of God) with suicidal tendencies. New Testament scholar Andrew Jacob Mattill Jr. [Wikidata], in his essay contained in The Book Your Church Doesn't Want You To Read (1993), draws attention to the ever-increasing megalomania of "John's Jesus" (described in the Gospel of John 6:29, 35, 38, 40, 47-58; 7:38; 8:12; 11:25-26; 14:6, 13-14), and concludes:

The more trust one puts in the Fourth Gospel's portrait of Jesus the more difficult it is to defend the sanity of Jesus.

The English psychiatrist Anthony Storr in his final book Feet of Clay; Saints, Sinners, and Madmen: A Study of Gurus (1996) suggested that there are psychological similarities between crazy "messiahs" such as Jim Jones and David Koresh and respected religious leaders including Jesus. Storr tracks typical patterns, often involving psychotic disorders that shape the development of the guru. His study is an attempt to look at Jesus as one of many gurus. Storr agrees with most scholars of historical Jesus, who are inclined to the hypothesis of Jesus as apocalyptic prophet:

It seems inescapable that Jesus did share the apocalyptic view that God's final conquest of evil was at hand and that God's kingdom would be established upon earth in the near future.

Storr recognises Jesus' many similarities to other gurus. It was, for example, going through a period of internal conflict during his fasting in the desert. According to Storr, if Jesus really considered himself a deputy for God and believed that one day he would come down from heaven to rule, he was very similar to the gurus whom he had previously described as preachers of delusions possessed by mania of greatness. He notes that Jesus was not ideal in family life (Mark 3:31–35, Mark 13:12–13). Gurus often remain indifferent to family ties. Other similarities, according to Storr, include Jesus' faith in receiving a special revelation from God and a tendency to elitism, in the sense that Jesus believed that he had been specially marked by God.

American neuroendocrinology researcher Robert Sapolsky in his essay included in the book The Trouble with Testosterone: and Other Essays on the Biology of the Human Predicament (1997, 1998) suggests the occurrence of schizotypal ("half-crazy", p. 248) behavior and metamagical thinking in shamans, Jesus and other charismatic religious leaders:

Oh, sure, one can overdo it, and our history is darkly stained with abortive religious movements inspired by messianic crackpots. (...) However, if you get the metamagical thoughts and behaviors to the right extent and at the right time and place, then people might just get the day off from work on your birthday for a long time to come.

— (p. 256)

Then Sapolsky notes that "plausible links can be made among schizotypal behaviour, metamagical thought, and the founding of certain religious beliefs in both non-Western and Western societies." (p. 256) According to him: "The notion of the psychopathology of the shaman works just as readily in understanding the roots of major Western religions as well." (p. 255)

In 1998–2000, Leszek Nowak (born 1962) from Poznań, Poland authored a study in which, based on his own history of religious delusion of mission and overvalued ideas and information communicated in the Gospels, made an attempt at reconstructing Jesus' psyche, with the view of Jesus as apocalyptic prophet, taking into account the hypothesis of indirect suicide. He does so in chapters containing, in sequence, an analysis of character traits of the "savior of mankind", a description of the possible course of events from the period of Jesus' public activity, and a naturalistic explanation of his miracles.

In 2012, a team of psychiatrists, behavioral psychologists, neurologists and neuropsychiatrists from the Harvard Medical School published a research that suggested the development of a new diagnostic category of psychiatric disorders related to religious delusion and hyperreligiosity. They compared the thoughts and behaviors of the most important figures in the Bible, such as Abraham, Moses, Jesus, and Paul, with patients affected by mental disorders related to the psychotic spectrum using different clusters of disorders and diagnostic criteria (DSM-IV-TR), and concluded that these Biblical figures "may have had psychotic symptoms that contributed inspiration for their revelations", such as schizophrenia, schizoaffective disorder, bipolar disorder, delusional disorder, delusions of grandeur, auditory-visual hallucinations, paranoia, Geschwind syndrome (especially Paul), and abnormal experiences associated with temporal lobe epilepsy (TLE). According to the authors, in the case of Jesus, it could have been: paranoid schizophrenia, bipolar and schizoaffective disorders. They hypothesized that Jesus may have sought death through "suicide-by-proxy" (indirect suicide).

Opinions defending the sanity of Jesus

Opinions and publications questioning the sanity of Jesus, especially Georg Lomer, Charles Binet-Sanglé and William Hirsch, caused polemical reactions. They were first challenged by Albert Schweitzer in his doctoral thesis, The Psychiatric Study of Jesus: Exposition and Criticism, (Die psychiatrische Beurteilung Jesu: Darstellung und Kritik, 1913) and by the American theologian Walter E. Bundy [Wikidata] in his 1922 book, The psychic health of Jesus. Bundy summarized his defense of Jesus′ sanity:

A pathography of Jesus is possible only upon the basis of a lack of acquaintance with the course and conclusions of New Testament criticism and an amateur application of the principles of the science of psychiatry.

— (p. 268)

Earlier the mental health of Jesus was defended by: the German Catholic theologian, professor of apologetics at the University of Würzburg, Philipp Kneib (Moderne Leben-Jesu-Forschung unter dem Einflusse der Psychiatrie, 1908) – against the arguments of Holtzmann, Lomer, Rasmussen and Baumann; the German evangelical theologian and pastor Hermann Werner [Wikidata] (Die psychische Gesundheit Jesu, 1908) – against the arguments of Holtzmann, Lomer and Rasmussen; and also by the German psychiatrist, chief physician of the Friedrichsberg Mental Asylum in Hamburg, Heinrich Schaefer [Wikidata] (Jesus in psychiatrischer Beleuchtung: eine Kontroverse, 1910) – against the arguments of Lomer and Rasmussen.

The mental health of Jesus is defended by Christian psychiatrists Olivier Quentin Hyder, Pablo Martinez, and Andrew Sims. Christian apologists, such as Josh McDowell and Lee Strobel, also take up the subject of Jesus' sanity defense. The defense of Jesus' mental health was devoted to an editorial in the magazine of Italian Jesuits La Civiltà Cattolica, published November 5, 1994. To the title question E se Gesù si fosse ingannato? ("What if Jesus had deceived himself?") the editors replied in the negative by arguing that Jesus was not a fanatic or megalomaniac but a mentally-healthy and very realistic person. Therefore, he did not deceive himself by saying that he was the messiah and the Son of God.

American biblical scholar James H. Charlesworth, in his essay Jesus Research and the Appearance of Psychobiography (2002), discusses previous attempts to write a psychobiography of Jesus. In the final reflection, he suggests that earlier (created at the beginning of the 20th century) images of a mentally disturbed, paranoid Jesus with hallucinations resulted from comparing him to paranoids in the clinics of their creators and applying Freudian psychology to ancient sources. According to the author, Jesus' intentions should be examined in the context of his place and era, using historical research.

Pope Benedict XVI wrote in his book Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration (2007):

A broad current of liberal scholarship has interpreted Jesus′ Baptism as a vocational experience. After having led a perfectly normal life in the province of Galilee, at the moment of his Baptism he is said to have had an earth-shattering experience. It was then, we are told, that he became aware of his special relationship to God and his religious mission. This mission, moreover, supposedly originated from the expectation motif then dominant in Israel, creatively reshaped by John, and from the emotional upheaval that the event of his Baptism brought about in Jesus′ life. But none of this can be found in the texts. However much scholarly erudition goes into the presentation of this reading, it has to be seen as more akin to a "Jesus novel" than as an actual interpretation of the texts. The texts give us no window into Jesus′ inner life – Jesus stands above our psychologizing. (Guardini, Das Wesen des Christentums).

American philosopher and Christian minister Robin Meyers devotes the first chapter of his book The Underground Church: Reclaiming the Subversive Way of Jesus (2012) to defending the mental health of Jesus. According to him, "many of those who questioned the mental health of Jesus did it to render claims about him suspect and thus dismiss the gospel as nonsense" (p. 28). Further (p. 32) the author quotes Thomas Merton in reaction: "The whole concept of sanity in a society where spiritual values have lost their meaning is itself meaningless."

C. S. Lewis famously considered Jesus' mental health in what is known as Lewis's trilemma (the formulation quoted here is by John Duncan):

Christ either deceived mankind by conscious fraud, or He was Himself deluded and self-deceived, or He was Divine. There is no getting out of this trilemma. It is inexorable.

The agnostic atheist New Testament scholar Bart Ehrman wrote on his own blog:

And he may well have thought (I think he did think) that he would be made the messiah in the future kingdom. That may have been a rather exalted view of himself, but I don't think it makes Jesus crazy. It makes him an unusually confident apocalyptic prophet. There were others with visions of grandeur at the time. I don't think that makes him mentally ill. It makes him a first-century apocalyptic Jew.

The Varieties of Religious Experience

The Varieties of Religious Experience: A Study in Human Nature
AuthorWilliam James
Original titleThe Varieties of Religious Experience: A Study in Human Nature, Being the Gifford Lectures on Natural Religion Delivered at Edinburgh in 1901–1902
LanguageEnglish
SubjectsPhilosophy of religion
Psychology of religion
PublisherLongmans, Green & Co.
Publication date
1902
Publication placeUnited States
Media typePrint
Pages534
LC ClassBR110.J3 1902a
Followed byPragmatism: A New Name for Some Old Ways of Thinking (1907) 

The Varieties of Religious Experience: A Study in Human Nature is a book by Harvard University psychologist and philosopher William James. It comprises his edited Gifford Lectures on natural theology, which were delivered at the University of Edinburgh, Scotland between 1901 and 1902. The lectures concerned the psychological study of individual private religious experiences and mysticism, and used a range of examples to identify commonalities in religious experiences across traditions.

Soon after its publication, Varieties entered the Western canon of psychology and philosophy and has remained in print for over a century.

James later developed his philosophy of pragmatism. There are many overlapping ideas in Varieties and his 1907 book Pragmatism.

Historical context

Psychology of religion

In the 1890s, a "new psychology" emerged in European and American universities which coincided with the establishment of many new psychology laboratories and the appointment of faculty in psychology. New psychology's novelty was encapsulated by its distinction from philosophy (philosophy of mind in particular) and theology, and its emphasis on the laboratory-based experimental method. As part of this development, the psychology of religion emerged as a new approach to studying religious experience, with the US being the major centre of research in this field.

A few years earlier Edwin Diller Starbuck had written a book entitled Psychology of Religion which James had written a preface to. James thanks Starbuck in the preface to his book for having "made over to me his large collection of manuscript material" before then citing Starbucks work throughout The Varieties. Starbuck recollects that James looked through "several hundred" of his documents.

The Varieties was first presented in 1901-2 as a set of twenty Gifford lectures at the University of Edinburgh. This was a lecture series instituted by Adam Gifford and intended to have a popular and public audience on the subject of natural theology, or scientific approaches to the study of religion. James had originally planned for the second half of his lectures to be a philosophical assessment of religion but ill health meant that he could only write one lecture on the topic, resulting in a work more descriptive than James had initially anticipated.

Themes

Religious experiences

In the Varieties, James explicitly excludes from his study both theology and religious institutions, choosing to limit his study to direct and immediate religious experiences, which he regarded as the more interesting object of study. Churches, theologies, and institutions are important as vehicles for passing on insights gained by religious experience but, in James's view, they live second-hand off the original experience of the founder. A key distinction in James's treatment of religion is between that of healthy-minded religion and religion of the sick soul; the former is a religion of life's goodness, while the latter cannot overcome the sense of evil in the world. Although James presents this as a value-neutral distinction between different kinds of religious attitudes, he, in fact, regarded the sick-souled religious experience as preferable, and his anonymous source of melancholy experience in lectures VI and VII is, in fact, autobiographical. Following these autobiographical sections, James transitions into two lectures (IX and X) examining religious conversion from a psychological point-of-view, along with its importance in religious history. James considered healthy-mindedness to be America's main contribution to religion, which he saw running from the transcendentalists Ralph Waldo Emerson and Walt Whitman to Mary Baker Eddy's Christian Science. At the extreme, the "healthy-minded" see sickness and evil as an illusion. James considered belief in the "mind cure" to be reasonable when compared to medicine as practiced at the beginning of the twentieth century.

James devotes two lectures to mysticism, and in the lectures, he outlines four markers common to mystical experiences. These are:

  • Ineffability: the experience is incapable of being described, and must be directly experienced to be understood.
  • Noesis: the experience is understood to be a state of knowledge through which divine truths can be learned.
  • Transience: the experience is of limited duration.
  • Passivity: the subject of the experience is passive, unable to control the arrival and departure of the experience.

He believed that religious experiences can have "morbid origins" in brain pathology and can be irrational, but nevertheless largely positive. Unlike the bad ideas that people have under the influence of, say, fevers or drunkenness, after a religious experience the ideas and insights usually still make sense to the person, and are often valued for the rest of the person's life.

James had relatively little interest in the legitimacy or illegitimacy of religious experiences. Further, despite James' examples being almost exclusively drawn from Christianity, he did not mean to limit his ideas to any single religion. Religious experiences are something that people sometimes have, under certain conditions. In James' description, these experiences are inherently very complex, often life-altering and largely indescribable and unquantifiable through traditional means, yet measurable in the profound changes they have on the individuals that report such experiences.

Pragmatism

Ultimately James made a pragmatic argument for religion, writing that "the uses of religion, its uses to the individual who has it, and the uses of the individual himself to the world, are the best arguments that truth is in it". As an example of this he gives the therapeutic effects of prayer.

Although James did not fully articulate his pragmatic philosophy until the publication of Pragmatism in 1907, the approach to religious belief in the Varieties is influenced by pragmatic philosophy. In his Philosophy and Conclusions lectures, James concludes that religion is overall beneficial to humankind, although acknowledges that this does not establish its truth. While James intended to approach the topic of religious experience from this pragmatist angle, Richard Rorty argues that he ultimately deviated from this methodology in the Varieties. In his lectures on saintliness, the intention is to discover whether the saintly virtues are beneficial for human life: if they are, then, according to pragmatism, that supports their claim to truth. However, James ends up concluding that the value of the saintly virtues is dependent on their origin: given that the saintly virtues are only beneficial if there is an afterlife for which they can prepare us, their value depends on whether they are divinely ordained or the result of human psychology. This is no longer a question of value but of empirical fact. Hence, Rorty argues that James ends up abandoning his own pragmatist philosophy due to his ultimate reliance of empirical evidence.

James remarked on the aesthetic motivation in an individual choosing a religion and praised religion for its aesthetic value. He said that individuals "involuntarily intellectualize their religious experience" and that metaphysical stipulations about the attributes of a deity "enriches our bare piety to carry these exalted and mysterious verbal additions just as it enriches a church to have an organ and old brasses, marbles and frescoes and stained windows".

James considers the possibility of "over-beliefs", beliefs which are not strictly justified by "reason valid universally" but which might understandably be held by educated people nonetheless. They are "buildings-out performed by the intellect into directions of which feeling originally supplied the hint". Philosophy may contribute to shaping these over-beliefs—for example, traditional arguments for the existence of God, including the cosmological, design, and moral arguments, along with the argument from popular consensus. Although James did not himself endorse any of these arguments: "The fact is that these arguments do but follow the combined suggestions of the facts and of our feeling. They prove nothing rigorously. They only corroborate our pre-existent partialities". He says that individuals in the past had sought such universal proofs, asking "what more ideal refuge could there be than such a system would offer to spirits vexed by the muddiness and accidentality of the world of sensible things?". James says he has his own over-belief, which he does not intend to prove, that there is a greater reality not normally accessible by our normal ways of relating to the world, but which religious experiences can connect us to.

Reception and legacy

The August 1902 New York Times review of the first edition ends with the following:

Everywhere there is a frolic welcome to the eccentricities and extravagances of the religious life. Many will question whether its more sober exhibitions would not have been more fruitful of results, but the interest and fascination of the treatment are beyond dispute, and so, too, is the sympathy to which nothing human is indifferent.

A July 1963 Time magazine review of an expanded edition published that year ends with quotes about the book from Peirce and Santayana:

He was simply impatient with his fellow academicians and their endless hairsplitting over matters that had no relation to life. A vibrant, generous person, he hoped to show that religious emotions, even those of the deranged, were crucial to human life. The great virtue of The Varieties, noted pragmatist philosopher Charles Peirce, is its "penetration into the hearts of people." Its great weakness, retorted George Santayana, is its "tendency to disintegrate the idea of truth, to recommend belief without reason and to encourage superstition."

In 1913 Josiah Royce wrote a paper on George Fox which he described as "a fragmentary contribution to that study of the "Varieties of Religious Experience" which William James has so significantly brought to the attention of students of human nature". Royce described James' book as one which "with all its wealth of illustration, and in its courageous enterprise, has a certain classic beauty". He further considered the book to be reflective of "the manifoldness and of the breadth of the general psychological movement itself".

In 1986, Nicholas Lash criticised James's Varieties, challenging James's separation of the personal and institutional. Lash argues that religious geniuses such as St. Paul or Jesus, with whom James was particularly interested, did not have their religious experiences in isolation but within and influenced by a social and historical context. Ultimately, Lash argues that this comes from James's failure to overcome Cartesian dualism in his thought: while James believed he had succeeded in surpassing Descartes, he was still tied to a notion of an internal ego, distinct from the body or outside world, which undergoes experiences.

The book was cherished by Ludwig Wittgenstein who wrote to Bertrand Russell that "Whenever I have time now I read James’ Varieties of Religious Exp[erience]. This book does me a lot of good". It was one of the few books he recommended to his friend Maurice O'Connor Drury. The influence of James' book is seen from letters sent to him from his sister Hermione as he was serving at the front during World War 1. She was concerned about his well-being and wrote to him that "there will be time for you to be a Jamesian type after the war is over!". Brian McGuinness writes that Wittgenstein aspired to be the 'saintly' type described in the book.

In more recent years the book has continued to be positively reviewed. In 1951 William A. Christian called the book "still one of the best books on the psychological variables in the domain of religion" and in 1995 Stephen H. Webb remarked that "James is perhaps most read today for his sensitive descriptions of the bewildering diversity of religious forms".

The book has been described as philosophical, as opposed to merely psychological. Michael Hodges writes that James's book is "addressed to a philosophical audience" and in 1979 Gary T. Alexander wrote that the book is "seldom used in any substantive manner by current psychologists of religion, who, although often lauding the work as a creation of genius, tend to view it as primarily philosophical in nature".

Neuroscience of religion

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Neuroscience_of_religion

The neuroscience of religion, also known as neurotheology, and as spiritual neuroscience, attempts to explain religious experience and behaviour in neuroscientific terms. It is the study of correlations of neural phenomena with subjective experiences of spirituality and hypotheses to explain these phenomena. This contrasts with the psychology of religion which studies mental, rather than neural states.

Supporters of the neuroscience of religion say there is a neurological and evolutionary basis for subjective experiences traditionally categorized as spiritual or religious. The field has formed the basis of several popular science books.

Introduction

"Neurotheology" is a neologism that describes the scientific study of the neural correlates of religious or spiritual beliefs, experiences and practices. Other researchers prefer to use terms like "spiritual neuroscience" or "neuroscience of religion". Researchers in the field attempt to explain the neurological basis for religious experiences, such as:

Terminology

Aldous Huxley used the term neurotheology for the first time in the utopian novel Island. The discipline studies the cognitive neuroscience of religious experience and spirituality. The term is also sometimes used in a less scientific context or a philosophical context. Some of these uses, according to the mainstream scientific community, qualify as pseudoscience. Huxley used it mainly in a philosophical context.

Theoretical work

In an attempt to focus and clarify what was a growing interest in this field, in 1994 educator and businessman Laurence O. McKinney published the first book on the subject, titled "Neurotheology: Virtual Religion in the 21st Century", written for a popular audience but also promoted in the theological journal Zygon. According to McKinney, neurotheology sources the basis of religious inquiry in relatively recent developmental neurophysiology. According to McKinney's theory, pre-frontal development, in humans, creates an illusion of chronological time as a fundamental part of normal adult cognition past the age of three. The inability of the adult brain to retrieve earlier images experienced by an infantile brain creates questions such as "where did I come from" and "where does it all go", which McKinney suggests led to the creation of various religious explanations. The experience of death as a peaceful regression into timelessness as the brain dies won praise from readers as varied as writer Arthur C. Clarke, eminent theologian Harvey Cox, and the Dalai Lama and sparked a new interest in the field. 

What Andrew B. Newberg and others "discovered is that intensely focused spiritual contemplation triggers an alteration in the activity of the brain that leads one to perceive transcendent religious experiences as solid, tangible reality. In other words, the sensation that Buddhists call oneness with the universe." The orientation area requires sensory input to do its calculus. "If you block sensory inputs to this region, as you do during the intense concentration of meditation, you prevent the brain from forming the distinction between self and not-self," says Newberg. With no information from the senses arriving, the left orientation area cannot find any boundary between the self and the world. As a result, the brain seems to have no choice but "to perceive the self as endless and intimately interwoven with everyone and everything." "The right orientation area, equally bereft of sensory data, defaults to a feeling of infinite space. The meditators feel that they have touched infinity."

The radical Catholic theologian Eugen Drewermann developed a two-volume critique of traditional conceptions of God and the soul and a reinterpretation of religion (Modern Neurology and the Question of God) based on current neuroscientific research.

However, it has also been argued "that neurotheology should be conceived and practiced within a theological framework."

Experimental work

In 1969, British biologist Alister Hardy founded a Religious Experience Research Centre (RERC) at Oxford after retiring from his post as Linacre Professor of Zoology. Citing William James's The Varieties of Religious Experience (1902), he set out to collect first-hand accounts of numinous experiences. He was awarded the Templeton Prize before his death in 1985. His successor David Hay suggested in God's Biologist: A Life of Alister Hardy (2011) that the RERC later dispersed as investigators turned to newer techniques of scientific investigation.

Magnetic stimulation studies

During the 1980s Michael Persinger stimulated the temporal lobes of human subjects with a weak magnetic field using an apparatus that popularly became known as the "God helmet" and reported that many of his subjects claimed to experience a "sensed presence" during stimulation. This work has been criticised, though some researchers have published a replication of one God Helmet experiment.

Granqvist et al. claimed that Persinger's work was not double-blind. Participants were often graduate students who knew what sort of results to expect, and there was the risk that the experimenters' expectations would be transmitted to subjects by unconscious cues. The participants were frequently given an idea of the purpose of the study by being asked to fill in questionnaires designed to test their suggestibility to paranormal experiences before the trials were conducted. Granqvist et al. failed to replicate Persinger's experiments double-blinded, and concluded that the presence or absence of the magnetic field had no relationship with any religious or spiritual experience reported by the participants, but was predicted entirely by their suggestibility and personality traits. Following the publication of this study, Persinger et al. dispute this. One published attempt to create a "haunted room" using environmental "complex" electromagnetic fields based on Persinger's theoretical and experimental work did not produce the sensation of a "sensed presence" and found that reports of unusual experiences were uncorrelated with the presence or absence of these fields. As in the study by Granqvist et al., reports of unusual experiences were instead predicted by the personality characteristics and suggestibility of participants. One experiment with a commercial version of the God helmet found no difference in response to graphic images whether the device was on or off.

Neuropsychology and neuroimaging

The first researcher to note and catalog the abnormal experiences associated with temporal lobe epilepsy (TLE) was neurologist Norman Geschwind, who noted a set of religious behavioral traits associated with TLE seizures. These include hypergraphia, hyperreligiosity, reduced sexual interest, fainting spells, and pedantism, often collectively ascribed to a condition known as Geschwind syndrome.

Vilayanur S. Ramachandran explored the neural basis of the hyperreligiosity seen in TLE using the galvanic skin response (GSR), which correlates with emotional arousal, to determine whether the hyperreligiosity seen in TLE was due to an overall heightened emotional state or was specific to religious stimuli. Ramachandran presented two subjects with neutral, sexually arousing and religious words while measuring GSR. Ramachandran was able to show that patients with TLE showed enhanced emotional responses to the religious words, diminished responses to the sexually charged words, and normal responses to the neutral words. This study was presented as an abstract at a neuroscience conference and referenced in Ramachandran's book, Phantoms in the Brain, which was not published as a peer-reviewed scientific article.

Research by Mario Beauregard at the University of Montreal, using fMRI on Carmelite nuns, has purported to show that religious and spiritual experiences include several brain regions and not a single 'God spot'. As Beauregard has said, "There is no God spot in the brain. Spiritual experiences are complex, like intense experiences with other human beings." The neuroimaging was conducted when the nuns were asked to recall past mystical states, not while actually undergoing them; "subjects were asked to remember and relive (eyes closed) the most intense mystical experience ever felt in their lives as a member of the Carmelite Order." A 2011 study by researchers at the Duke University Medical Center found hippocampal atrophy is associated with older adults who report life-changing religious experiences, as well as those who are "born-again Protestants, Catholics, and those with no religious affiliation".

A 2016 study using fMRI found "a recognizable feeling central to ... (Mormon)... devotional practice was reproducibly associated with activation in nucleus accumbens, ventromedial prefrontal cortex, and frontal attentional regions. Nucleus accumbens activation preceded peak spiritual feelings by 1–3 s and was replicated in four separate tasks. ... The association of abstract ideas and brain reward circuitry may interact with frontal attentional and emotive salience processing, suggesting a mechanism whereby doctrinal concepts may come to be intrinsically rewarding and motivate behavior in religious individuals."

Psychopharmacology

Some scientists working in the field hypothesize that the basis of spiritual experience arises in neurological physiology. Speculative suggestions have been made that an increase of N,N-dimethyltryptamine levels in the pineal gland contribute to spiritual experiences. It has also been suggested that stimulation of the temporal lobe by psychoactive ingredients of magic mushrooms mimics religious experiences. This hypothesis has found laboratory validation with respect to psilocybin.

Absurdity

From Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Absurdity...