oli Time magazinessa uskon geenistä. Tässä on lyhyt ote kyseisestä artikkelista.
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Is God in Our Genes?
Hamer began looking in 1998, when he was conducting a survey on smoking and addiction for the National Cancer Institute. As part of his study, he recruited more than 1,000 men and women, who agreed to take a standardized, 240-question personality test called the Temperament and Character Inventory (TCI). Among the traits the TCI measures is one known as self-transcendence, which consists of three other traits: self-forgetfulness, or the ability to get entirely lost in an experience; transpersonal identification, or a feeling of connectedness to a larger universe; and mysticism, or an openness to things not literally provable. Put them all together, and you come as close as science can to measuring what it feels like to be spiritual. "This allows us to have the kind of experience described as religious ecstasy," says Robert Cloninger, a psychiatrist at Washington University in St. Louis, Mo., and the designer of the self-transcendence portion of the TCI.
Hamer decided to use the data he gathered in the smoking survey to conduct a little spirituality study on the side. First he ranked the participants along Cloninger's self-transcendence scale, placing them on a continuum from least to most spiritually inclined. Then he went poking around in their genes to see if he could find the dna responsible for the differences. Spelunking in the human genome is not easy, what with 35,000 genes consisting of 3.2 billion chemical bases. To narrow the field, Hamer confined his work to nine specific genes known to play major roles in the production of monoamines—brain chemicals, including serotonin, norepinephrine and dopamine, that regulate such fundamental functions as mood and motor control. It's monoamines that are carefully manipulated by Prozac and other antidepressants. It's also monoamines that are not so carefully scrambled by ecstasy, lsd, peyote and other mind-altering drugs—some of which have long been used in religious rituals.
Studying the nine candidate genes in DNA samples provided by his subjects, Hamer quickly hit the genetic jackpot. A variation in a gene known as vmat2—for vesicular monoamine transporter—seemed to be directly related to how the volunteers scored on the self-transcendence test. Those with the nucleic acid cytosine in one particular spot on the gene ranked high. Those with the nucleic acid adenine in the same spot ranked lower. "A single change in a single base in the middle of the gene seemed directly related to the ability to feel self-transcendence," Hamer says. Merely having that feeling did not mean those people would take the next step and translate their transcendence into a belief in—or even a quest for—God. But they seemed likelier to do so than those who never got the feeling at all.
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Siis uskonto on vain määrätynlainen aivotoiminta, mikä on kehittynyt evoluution avulla, eikä sen kummempi asia. Ilmeisesti se on ollut yhteenkuuluvuuden vietti ja vahvojen henkilöiden palvonta, vähän samanlainen kuin lampailla, lintuparvella, biisoneilla ja muillakin eläimillä on selviytyäkseen paremmin ympäristössä.
Vietti seurata vahvempaansa ja jos ei löydy vahvempaa, niin keksitään sitten niin vahva "jumala" että vihollinenkin alistuu sen seuraajaksi esim. väittämällä vaikka ukkosen olevan sun puolellas, niin johan porukka pysyy ojennuksessa yhteisen asian hyväksi.
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Is God in Our Genes?
Hamer began looking in 1998, when he was conducting a survey on smoking and addiction for the National Cancer Institute. As part of his study, he recruited more than 1,000 men and women, who agreed to take a standardized, 240-question personality test called the Temperament and Character Inventory (TCI). Among the traits the TCI measures is one known as self-transcendence, which consists of three other traits: self-forgetfulness, or the ability to get entirely lost in an experience; transpersonal identification, or a feeling of connectedness to a larger universe; and mysticism, or an openness to things not literally provable. Put them all together, and you come as close as science can to measuring what it feels like to be spiritual. "This allows us to have the kind of experience described as religious ecstasy," says Robert Cloninger, a psychiatrist at Washington University in St. Louis, Mo., and the designer of the self-transcendence portion of the TCI.
Hamer decided to use the data he gathered in the smoking survey to conduct a little spirituality study on the side. First he ranked the participants along Cloninger's self-transcendence scale, placing them on a continuum from least to most spiritually inclined. Then he went poking around in their genes to see if he could find the dna responsible for the differences. Spelunking in the human genome is not easy, what with 35,000 genes consisting of 3.2 billion chemical bases. To narrow the field, Hamer confined his work to nine specific genes known to play major roles in the production of monoamines—brain chemicals, including serotonin, norepinephrine and dopamine, that regulate such fundamental functions as mood and motor control. It's monoamines that are carefully manipulated by Prozac and other antidepressants. It's also monoamines that are not so carefully scrambled by ecstasy, lsd, peyote and other mind-altering drugs—some of which have long been used in religious rituals.
Studying the nine candidate genes in DNA samples provided by his subjects, Hamer quickly hit the genetic jackpot. A variation in a gene known as vmat2—for vesicular monoamine transporter—seemed to be directly related to how the volunteers scored on the self-transcendence test. Those with the nucleic acid cytosine in one particular spot on the gene ranked high. Those with the nucleic acid adenine in the same spot ranked lower. "A single change in a single base in the middle of the gene seemed directly related to the ability to feel self-transcendence," Hamer says. Merely having that feeling did not mean those people would take the next step and translate their transcendence into a belief in—or even a quest for—God. But they seemed likelier to do so than those who never got the feeling at all.
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Siis uskonto on vain määrätynlainen aivotoiminta, mikä on kehittynyt evoluution avulla, eikä sen kummempi asia. Ilmeisesti se on ollut yhteenkuuluvuuden vietti ja vahvojen henkilöiden palvonta, vähän samanlainen kuin lampailla, lintuparvella, biisoneilla ja muillakin eläimillä on selviytyäkseen paremmin ympäristössä.
Vietti seurata vahvempaansa ja jos ei löydy vahvempaa, niin keksitään sitten niin vahva "jumala" että vihollinenkin alistuu sen seuraajaksi esim. väittämällä vaikka ukkosen olevan sun puolellas, niin johan porukka pysyy ojennuksessa yhteisen asian hyväksi.
Vastaukset 5
Vanhimmat
Varmin merkki Jumalan olemassaolosta ilmenee siinä kun ihminen tulee uskoon. Vanha on mennyttä ja uusi on tilalle tullut. Kokeile niin tiedät!
on pelkästään aivokemiaa, eikä mitään muuta. Huumeillakin saadaan samanlaisia tuloksia.
Filosofisesti:Jumala on olemassa,koska joku häneen uskoo.
Tosin Jumala on tämänkin ajatuksen mukaan olemassa jokseenkin samalla tasolla,kuin Aku Ankka..
Se,että aivokemia antaa tieteellisen selityksen uskoon tulemiselle,on melko voimakas argumentti Jumalan olemattomuutta koskien.
lähimmäistään pyyteettömästi, hänellä on Jumala, sillä Jumala on rakkaus. Joka ei rakasta lähimmäistään, hänellä ei ole Jumalaa.
Jos Jumala = rakkaus, voidaan luopua ylimääräisestä käsitteestä Jumala, ja puhua vain rakkaudesta.