@article {
author = {, Amir and Sajedi, Abolfazl},
title = {تجربه‌ی دینی از منظر الهیات اعصاب؛ پیامدها و نقدها},
journal = {معرفت 299، آبان 1401},
volume = {31},
number = {8},
pages = {21-32},
year  = {2022},
publisher = {Imam Khomeini Educational and Research Institute},
issn = {1023-6015},
eissn = {2980-8383},
doi = {},
abstract = {Abstract
Today, the relationship between religious experience and the activity of parts of the brain is investigated in a field of knowledge called neurotheology. According to some supporters of religious experience, the goal of neurotheology is to gain a better understanding of religion, religiosity and the interaction between science and religion. However, the philosophical and methodical foundations governing neuroscience have to some extent pushed the results of neuroscience research about religious experience towards reductionism. By creating challenges for religion and the validity of religious beliefs, they have distanced neurotheology from its goal. Moreover, some atheists have used these scientific findings against the validity of religions and the religious experiences of the prophets. Their studies have had consequences for religious beliefs and religiosity, and in some cases, have led to materialistic conclusions about religious experience and denial of the validity of religion. Therefore, in this research, we firstly explain this approach, and then we examine its fundamental and methodical problems. Among the most important problems of neuroscience research is ignoring the reality beyond the brain and establishing an implicative relationship between methodological and ontological reductionism.
},
keywords = {Abstract Today, the relationship between religious experience and the activity of parts of the brain is investigated in a field of knowledge called neurotheology. According to some supporters of religious experience, the goal of neurotheology is to gain a better understanding of religion, religiosity and the interaction between science and religion. However, the philosophical and methodical foundations governing neuroscience have to some extent pushed the results of neuroscience research about religious experience towards reductionism. By creating challenges for religion and the validity of religious beliefs, they have distanced neurotheology from its goal. Moreover, some atheists have used these scientific findings against the validity of religions and the religious experiences of the prophets. Their studies have had consequences for religious beliefs and religiosity, and in some cases, have led to materialistic conclusions about religious experience and denial of the validity of religion. Therefore, in this, },
title_fa = {تجربه‌ی دینی از منظر الهیات اعصاب؛ پیامدها و نقدها},
abstract_fa ={امروزه همبستگی تجربه‌ی دینی با فعالیت بخش هایی از مغز در حوزه ای از دانش با عنوان الهیات اعصاب بررسی می شود. به باور برخی از طرفداران تجربۀ دینی هدف الهیات اعصاب، فهم بهتر دین، دین داری بهتر و برقراری تعامل بین علم و دین است. اما مبانی فلسفی و روشی حاکم بر عصب شناسی تا حدودی نتایج تحقیقات عصب شناختی پیرامون تجربۀ دینی را به سمت تحویل گرایی سوق داده و با ایجاد چالش هایی برای دین و اعتبار باورهای دینی، الهیات عصب را از هدف خود دور ساخته است. همچنین برخی ملحدان از این یافته های علمی علیه اعتبار ادیان و تجارب دینی انبیاء استفاده کرده اند ازاین رو، این تحقیقات پیامدهایی را برای باورهای دینی و دین داری ایجاد کرده است و در برخی موارد نتیجه گیری های مادی انگارانه درباره تجربۀ دینی و انکار حقانیت دین را به دنبال داشته است. بنابراین نخست در این پژوهش این رویکرد را تبیین کرده، و در ادامه اشکالات مبنایی و روشی ای را بررسی می کنیم. ازجمله مهم ترین اشکالات تحقیقات عصب شناسی بی توجهی به واقعیت ورای مغز و برقراری رابطه استلزامی بین تحویل گرایی روش شناختی و تحویل گرایی هستی شناختی است.},
keywords_fa = {تجربه دینی ,علیت از پایین ,علیت از بالا ,تحویل‌گرایی ,الهیات اعصاب ,عصب‌شناسی ,},
url = {https://marifat.nashriyat.ir/node/4221},
eprint = {https://marifat.nashriyat.ir/sites/marifat.nashriyat.ir/files/article-files/3_92.pdf}
}