The Science of Religion


Perhaps a potentially interesting area of exploration for neurological and psychological researchers is the science of religion: the science of discovering not only how religion wires the human brain in general but how different religions shape it differently. Perhaps it is indeed worth exploring how a Muslim’s brain is wired to work, perceive, and process ideas differently to a Hindu’s brain and how the religious conditioning changes their outlook on life and society. And more importantly, why people following different religions tend to be tribal or communal in their mannerism.

Of course, it would be going too far to suggest that certain channeling of thoughts would bring about a physiological change. But would it be too far off to suggest that this channeling of thoughts would force certain neuron routes in the brain which could have existed in another state had this intervention not occurred? Would it not inspire or prevent the construction of new patterns of cognitive practices which otherwise would not emerge? Or is it possible that instead of the subtle differences between the religiosity of a Hindu sadhu or a Sufi ascetic and an orthodox Muslim cleric or a Jewish Rabbi, the wiring of the brain would only be apparently different between a religious dogmatic and a rational agnostic?

I know it may sound like an unworthy subject for such a deep exploration but it is of little doubt that these different belief systems nurture a completely different set of behaviors altogether. There have been works which acknowledge the impact of religiosity and spirituality on the human brain, effects of prayer, and explore the neurological basis of religion, but can we study the impact of different faiths? The only problem with this idea is setting up science to “evaluate” religions and their impact on society. However, there must be a way to do so without political controversy as unlikely as it seems.

It would not be unreasonable to suggest that factors such as religious upbringing or inspiration can shape a person’s personality to be a certain way. However, what do we mean when we say that? It definitely implies a pattern in which that person behaves and thinks with certain individual nuances in the context of that cultural tradition.

The politics of such a study is indeed going to be controversial in the postmodern era with many likely to be jumping to comparing it to a pseudo-science such as eugenics in terms of being discriminatory to religious communities. However, it is not necessary to see this potential study through the lens of morality, of right and wrong, and of virtuous and evil. It will merely be a psychological and sociological experiment with possible physical dimensions if anyone gets to discover them.

But at least questions can be asked. How a person would think if they are told about the existence of God and how would they think if they are told there is no God. What would be their behavior if they were to believe if divinity can take different forms of life and how it would be different if divinity was held to be off-limits to mortal creatures? Would there be a difference if they were raised in a vegetarian culture as opposed to a carnivorous tradition that relishes hunting as a sport? Will any such biases impact whether they are more receptive or hostile to people from another culture?

This indeed sounds intriguing but the future of humanity is not depending on it either.

The Deep Roots of Human Prejudice



The roots of human prejudice are so deep, and it is so pervasive, that it almost feels like second nature to man.

While it is widely believed that men are born free of prejudices, you would find it hard to believe just how naturally they come to us. It almost is the best, most suitable reasoning shortcut.

What if prejudice were an inseparable trait of an intelligent species? And if it isn’t. Why do people continue to indoctrinate their children with prejudiced ideas and undoubtedly have been doing so for centuries? And does prejudice go beyond nationalistic, ethnic, and religious boundaries? Apparently, it does.

What if prejudice is a problem that possibly cannot be separated from the act of thinking?

We are surely the only prejudiced species, or so we believe.


Is liberal education enough to get rid of prejudice?

Liberal education may or may not cure someone hellbent on antisemitism give up support for Nazism, for instance, but it certainly does improve the odds of minimizing that.

One way or the other, you would be shocked and surprised at how deep the roots of human prejudice go. It’s a huge challenge.

And is training for critical reasoning enough to get rid of our intrinsic, deeply embedded prejudice and biases? Even despite learning about all the logical fallacies, biases, and flaws?


Are we really free of prejudice when helping others escape it?

And do we really when we think that we have escaped it? Judging others for it?


So how deep are the roots of human prejudice?

Guess we’ll never know.