David B. Yaden, PhD researches two topics in psychology that may be more (or less?) religious than they seem: professional callings and transcendent experiences.
As people unmoored from vertically transmitted traditions cast desperately around for something to believe in, things are going to get weird. No, scratch that. Weirder.
A conversation with Dr. Nicholas A. Christakis – sociologist, physician, and author of “Apollo’s Arrow: The Profound and Enduring Impact of Coronavirus on the Way We Live.”
People need tribes and culture – things that liberalism tends to dissolve.
The difficulty of judging our need for physical distance can turn into something much worse: moral distance.
Rituals transform social facts into physical realities, and so the coronavirus is forcing us to change, adapt, or maybe even lose some of those concrete and physical connections.
What happens in our bodies and in our brains when we join together in a communal liturgy, where people sing or dance or celebrate together?
How can a “Technology Shabbat” – a day away from screens – be informed by Judaism?
We may associate the Jewish New Year with inward reflection, but the Mishnah and the commentaries are clear that Judaism treats teshuvah as a fundamentally social process.
Morality-as-cooperation is pushing researchers in moral psychology to think more rigorously about the evolutionary background and specific processes that might give rise to moral sentiments.