I hate what they’ve done to almost everyone in my family

Soon it was the only programming he ingested other than talk radio. He became addicted to the anger. He thought if he was angry at all the “injustices” Fox News presented to him he must be righteous. He grew more irritable. He banned watching any news other than Fox News in his presence and failure to adhere would lead to abusive emotional outbursts. Soon he lost his sense of humor. Everything became about punching down at gays and minorities. Then he started making derisive comments about Democrats during family functions when it was considered inappropriate. He declared his favorite show was “The Five”, which then led to it being required viewing at our dinner time. If any real life occurrence interferes with him viewing “The Five” our family would be subjected to hours of screaming and cursing. He then became more paranoid, claiming that power or cable outages were a plot by the Democrats (who secretly control everything).

Link here.

Biological and cognitive underpinnings of religious fundamentalism

In general, religious beliefs tend to differ from empirical beliefs. Although people may think subjectively of religious belief as a true or false representation of how the world is, it is notable that certain religious beliefs do not generally update in response to evidence, and that conservatism is especially notable in the case of fundamentalist beliefs. Empirical beliefs are indications of how the world appears to us and are updated according to accumulated evidence. Fundamentalist religious beliefs, in comparison, do not track and predict variation in the world. Rather, they appear to track, and predict, social group-level commitments (Bulbulia & Schjoedt, 2012). For this reason, it has been hypothesized that religious beliefs encourage cooperative exchange (Bulbulia & Sosis, 2009b). This social-functionalist account also predicts that religious commitments are affected by the capacity for cognitive flexibility. To test this prediction, we hypothesized that impaired cognitive flexibility would result in greater religious resolve, which we operationalized using previously validated religious fundamentalism scales.

As implied earlier in the introduction, previous research indicates that certain forms of religiosity are associated with a preference for certainty and avoidance of uncertainty (Jost, Glaser, Kruglanski, & Sulloway, 2003). In particular, fundamentalism is associated with the need for cognitive closure (Brandt & Reyna, 2010; Saroglou, 2002), which mediates the relationship between fundamentalism and prejudice towards value-violating outgroups, with close-mindedness and preference for order and predictability accounting for the effect (Brandt & Reyna, 2010). A need for cognitive closure represents the desire for predictability and rigidity instead of openness, and is correlated with conservative, conforming values (Calogero, Bardi, & Sutton, 2009; Kruglanski & Webster, 1996). Recently, a number of studies have found an inverse relationship between analytic thinking and religious disbelief (Gervais & Norenzayan, 2012; Norenzayan, Gervais, & Trzesniewski, 2012; Willard & Norenzayan, 2013). These studies describe analytic thinking as an underminer of religious beliefs which may either suppress default tendencies to form religious beliefs or inhibit culturally acquired concepts. Finally, it has been argued that religious beliefs arise from deficits in perceptual tracking of ecological variation (e.g. Foster & Kokko, 2009; Guthrie, 1993). Collectively, these findings predict that fundamentalism may be related to reduced cognitive flexibility and trait openness, and that these cognitive strategies critically rely on processing in the PFC.

The present findings contribute a piece to what is becoming an increasingly complex depiction of religious beliefs that will occupy investigators for many decades because of its historically key contribution to human social behavior. In summary, we found that adherence to fundamentalist religious doctrine is partly mediated by diminished flexible conceptual thinking and reduced openness and that the key cortical region supporting the representation of diverse religious belief as well as flexible conceptual thinking is the dlPFC.

Link here.

Watch the film the Israel lobby didn’t want you to see

The Electronic Intifada has obtained a complete copy of The Lobby – USA, a four-part undercover investigation by Al Jazeera into Israel’s covert influence campaign in the United States.

We are releasing the leaked film simultaneously with France’s Orient XXI and Lebanon’s Al-Akhbar, which have respectively subtitled the episodes in French and Arabic.

The film was made by Al Jazeera during 2016 and was completed in October 2017.

Link here.

The Sutta About Bahiya, Part 1

This time the Buddha relented and said, “Well then Bahyia, you should train yourself like this: Whenever you see a form, simply see; whenever you hear a sound, simply hear; whenever you smell an aroma, simply smell; whenever you taste a flavor, simply taste; whenever you feel a sensation, simply feel; whenever a thought arises, let it just be a thought. Then “you” will not exist; whenever “you” do not exist, you will not be found in this world, another world or in between. That is the end of suffering.”

In that moment of hearing this brief explanation of the Dhamma from the Buddha, Bahiya was immediately released from all forms of suffering generated by clinging, desiring, aversion and ignorance. The Buddha then went on his way.

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Real practice is not about setting up some ideal of practice or the spiritual life; something to strive towards and attain in some distant future. This just creates more conflict in the mind between the so-called “ideal” and the actual and leaves us living in the future rather than learning how to live fully right here and right now. This is about doing what Bahyia did; having some willingness to honestly assess our lives and how we are living them and then to act directly and immediately on that information. This means a willingness to be attentive to our actual life as it actually unfolds in this moment. Begin to take a look and see where and when there is a gap between your understanding and how you are actually living in the light of that understanding. This practice alone can revolutionize our life.

Link here.