2024/04/27

Andrew B. Newberg - Wikipedia neuroscientist

Andrew B. Newberg - Wikipedia

Andrew B. Newberg

From Wikipedia, the free encyclopedia
Andrew Newberg
Born1966
CitizenshipAmerican
EducationHaverford College (B.A.)
University of Pennsylvania (M.D.)
Scientific career
FieldsNeuroscience, neurotheology, psychiatry, internal medicine, radiology, neuroimaging, religious studies
InstitutionsUniversity of Pennsylvania
Thomas Jefferson University

Andrew Newberg is an American neuroscientist who is a professor in the Department of Integrative Medicine and Nutritional Sciences and the director of research at the Marcus Institute of Integrative Health at Thomas Jefferson University Hospital,[1] previously an adjunct professor of religious studies and a lecturer in psychology in the Biological Basis of Behavior Program at the University of Pennsylvania.[2]

He has been a prominent researcher in the field of nuclear medical brain imaging and neurotheology. In particular, his research has focused on the development of neurotransmitter tracers for the evaluation of religiosity as well as neurological and psychiatric disorders including clinical depression, head injury, Alzheimer's disease, and Parkinson's disease.

His 2010 book Principles of Neurotheology gives a basic understanding on the research done so far on neurotheology.

Biography[edit]

Newberg graduated from Haverford College in 1988 with a degree in chemistry and then received his medical degree in 1993 from the University of Pennsylvania. He then completed postgraduate training in Internal Medicine with a Residency at the Graduate Hospital from 1993 to 1996, and then did a Fellowship in Nuclear Medicine at the University of Pennsylvania Department of Radiology from 1996 to 1998. He was certified in Internal Medicine by the American Board of Internal Medicine in 1997 and certified in Nuclear Medicine by the American Board of Nuclear Medicine in 1998.

Because of his work in the intersection between religion and the brain, he was an adjunct assistant professor in the Department of Religious Studies at the University of Pennsylvania. From 2005 to 2010 he was also the Director of the Center for Spirituality and the Mind. Newberg also teaches a neuroimaging course in the Biological Basis of Behavior Program.

Academic research[edit]

In the early 1990s, he began to research the intersection between the brain and religious and spiritual experiences. In this work, also sometimes referred to as "neurotheology", Newberg described the possible neurophysiological mechanisms associated with religious and spiritual experiences.[3] His initial research included the use of functional brain imaging to study Buddhist meditators[4] and Franciscan nuns in prayer.[5] He has continued to study religious and spiritual phenomena including topics related to forgiveness, meditation, prayer, spiritual development, morality, and belief. This work has been incorporated more recently into a new Center for Spirituality and the Mind at the University of Pennsylvania.[6]

Literary activities[edit]

Newberg is the author of ten books (translated into 16 languages), and over 200 articles on neuroimaging in neuropsychiatric disorders and also on neuroscience and religion. His book, Why God Won't Go Away, is a popularized account of this topic which describes some of the brain imaging studies and his theories regarding the nature of religious and spiritual experiences. Why We Believe What We Believe, co-authored with Mark Robert Waldman (Executive MBA Faculty, Loyola Marymount University) describes the relationship between the brain and beliefs and also describes brain imaging studies of an atheist and individuals speaking in tongues (or glossolalia).[7] A more recent book, How Enlightenment Changes Your Brain, also co-authored with Waldman, is a scientific and practical look at how faith and meditation can enhance brain function. Steering away from the topic of faith, his latest book, co-authored with Mark Waldman, Words Can Change Your Brain describes how a research-based communication practice, "compassionate communication", can be used to improve brain health and interpersonal communication. The book and communication strategies are now part of the NeuroLeadership course offered in the EMBA program at Loyola Marymount University. The communication strategies have been documented and published in the Journal of Executive Education.[8]

Media appearances[edit]

Newberg's research has been featured in Newsweek, the Los Angeles Times, and the New Scientist. He has been a guest speaker at the Forum at Grace Cathedral[9] and appeared in the films What the Bleep Do We Know!? and Religulous. He has appeared on Dr. Oz, StarTalk with Neil deGrasse Tyson, Good Morning America, Nightline, 20/20, CNN, ABC World News Tonight, as well as in the movie Awake: The Life of Yogananda. His work has been featured in a number of major media articles including in Time, National Geographic, Discover, New York Times, Popular Mechanics, O Magazine, London Observer, Philadelphia Inquirer, and Reader's Digest.

Reception[edit]

From the religious perspective, concerns have been raised that the study of practices such as meditation does not necessarily extrapolate to the broader array of religious and spiritual phenomena.[3] Newberg tends to agree with this concern and has argued that future studies are needed to elucidate the more complex elements of religious and spiritual phenomena. Newberg has maintained that science and brain imaging studies are only tools to evaluate the brain during such experiences but do not necessarily negate such experiences. Newberg has argued that the integration of science and religion is critical for a better understanding of how human beings think and behave in a global context.

Works[edit]

References[edit]

  1. ^ Jefferson University Physician Profile. "[1]", Jefferson University Physician Profile, 2016-08-29.
  2. ^ Staff/Faculty. "[2]", Perelman School of Medicine at the University of Pennsylvania Staff/Faculty, 2016-08-29.
  3. ^ Jump up to:a b Begley, Sharon. "Religion And The Brain", Newsweek, 2001-05-07.
  4. ^ Newberg AB, Alavi A, Baime M, Pourdehnad M, Santanna J, d'Aquili EG. The measurement of regional cerebral blood flow during the complex cognitive task of meditation: A preliminary SPECT study. Psychiatry Research: Neuroimaging 106: 113-122, 2001.
  5. ^ Newberg A, Pourdehnad M, Alavi A, d'Aquili E. Cerebral blood flow during meditative prayer: Preliminary findings and methodological issues. Perceptual and Motor Skills 97: 625-630, 2003.
  6. ^ "New Center for Spirituality and the Mind at Penn Unites Intellectual Resources" Newswise (April 25, 2006).
  7. ^ "Tongues on the Mind". Science (November 10, 2006).
  8. ^ Manning, Chris; Waldman, Mark; Lindsey, William; Newberg, Andrew; Cotter-Lockard, Dorianne (30 July 2013). "Personal Inner Values – A Key to Effective Face-to-Face Business Communication". Journal of Executive Education. 11 (1).
  9. ^ Newberg, Andrew; Herzfeld, Noreen; McConnell, Sean (2011-05-06). "God in Our Minds?". Grace Cathedral. Archived from the original on 2008-01-29. (Includes RealAudio links).

External links[edit]

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My Husband Left Me At 60 To Have A Baby With A Younger Woman | HuffPost HuffPost Personal

My Husband Left Me At 60 To Have A Baby With A Younger Woman | HuffPost HuffPost Personal

My Husband Left Me At 60 To Have A Baby With A Younger Woman. Here's What It Taught Me.
"Sixty was the age of leaving the house and returning for the car keys, the age of 'have you seen my glasses?' Who left a marriage at this point?"


By Virginia DeLuca
Jan 27, 2023
357 COMMENTS






The author playing in the snow in December 2022.
COURTESY OF VIRGINIA DELUCA


Falling in love again at 47 and marrying for the second time at 52 was a miracle. And a bit frightening.

But, then again, falling in love is always phenomenal and terrifying.

We took care of each other ― little inconsequential things: me, placing a water glass on his bedside table; him, refilling my coffee as I wrote in the morning.

We touched each other often, like shorthand: I’m here. I’m here.

I never doubted we’d spend our later years holding hands, having better sex than ever, kissing our way around the world, then... eventually... in the distant future... the way distant future... face dying together.

But then, at 60, my husband announced he wanted to have a child with a younger woman.

Immediately my hips widened, my breasts sagged and my wrinkles deepened. Every internalized belief and vision of what it meant to be an old, unwanted, irrelevant woman became me.


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A few years earlier, I’d started talking about death. I’m not obsessed ― I’m practical. Although I didn’t have a specific illness, I was aware that my life was limited — not in the sense that I could get hit by a bus tomorrow (really, how likely is that?) but in the awareness I had more past than future. I wanted to complete our wills, fill out medical proxy forms and learn his funeral preference — burial or cremation, sweetie? Did he want all lifesaving measures or not to be resuscitated? I needed to take care of these details. So if, God forbid, I did get hit by that bus tomorrow, I wouldn’t spend my last moments alive thinking, shit, I never got around to filling out those forms.


My husband didn’t want to talk about getting old and dying. He did not want to choose between burial or cremation. He did not want to even think about it. Although everyone who has ever lived on this earth has died, it felt like a personal affront to him. I got that. I even felt that. We were both doing this damn aging thing for the first time ― like learning a new sport ― and we both felt clumsy, scared and inadequate. I simply wished to take care of the paperwork and return to believing we would blissfully live the rest of our lives together.

There is no correct way to age. Some of us are overwhelmed with the grief of lost youth. Others try to exercise their way to eternal life. Some take risks, jumping out of airplanes or switching to jobs that once frightened them. Many fill their schedules with endless doctor’s appointments. Some are despondent with regrets.


I’d bought moisturizers, magic anti-wrinkle creams and exercise programs promising to reduce flab and fight gravity. I’d read articles suggesting clothes and hairstyles that camouflaged tell-tale signs of aging. I did brain exercises like sudoku to try to stave off forgetfulness.


My husband chose to have his first baby.


I didn’t see that coming.


Sixty was the age of leaving the house and returning for the car keys, the age of have you seen my glasses? The age of sudden, unwanted diagnoses. Who left a marriage at this point?


Turns out a lot of people.


The divorce rate for people in the U.S. 50 and older is almost double what it was in the 1990s. There is even a name for this group: silver splitters.


Ugh.


When I was younger, I’d agonized about how I’d age. My fears ran the gamut: growing stupid, not knowing my children’s names, having strangers clean my body, being immobilized by bad hips or knees, or never staying awake for the end of the story.

I questioned my friends: ”What is your plan?” Age in place? Community living? ”What is the protocol?” I heard my voice rise with an edge of panic. I did not believe I’d react well when asked to give up my car keys.


But all this planning turned out to be futile. I didn’t get to choose from my fantasy menu of aging options. Remember the old Yiddish saying: Man plans and God laughs? God was laughing, and I was suddenly trying to figure out what the rest of my life looked like without my husband.


This new phase of life required a different mindset. Now that everything had blown up and I was on a new path ― whether I wanted to be or not ― I wondered, what if I treated aging as an adventure, like traveling to a new land? Who knew which way I’d go or what I’d discover? Imagine how glittery I’d be if I filled in my cracks like the Japanese tradition of kintsugi, patching broken pottery with gold and silver. Imagine if instead of averting my eyes, I looked at my future ― however different it was now going to be ― with awe.


And with this altered perception, whole worlds opened up.


When my youngest son, from my first marriage, got engaged, he asked, “So, Mom, do you still believe in love and marriage?”


I wanted to take my time here ― he’d witnessed both my divorces. Each person we love takes a little piece of us, and then they can be careless, forget to look both ways, drink too much, climb mountain cliffs or are otherwise negligent.
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People die. They fall out of love. They leave.


We grieve.


The only way to avoid this pain is to avoid love. But that is too hard a way to live.


“Yes,” I said. “I do.” I paused and said, “But love alone isn’t enough ― you need to be fearless.”


The author and almost all of her grandkids in June 2021.
COURTESY OF VIRGINIA DELUCA


Because a funny thing happened while I was grieving my husband’s departure. I discovered I really liked living alone. I found my way back to myself. Of course, it was difficult to describe being alone and happy without sounding like I was trying to convince myself that low-fat yogurt tastes as delicious as ice cream. But there could be a gratifying ending with being in alliance with myself, my desires and the people I cherish.


People around me are beginning to ask, “Are you seeing anyone?” I understood their motivation. It was some version of getting back on the horse.


A happy ending for this saga of lost love could involve me meeting another love. It wasn’t a terrible notion. I am a sucker for love. I am still the woman who watches romantic comedies. I am still a believer.


Friends and family members would relax if I fell in love again. They would stop imagining long, bleak, lonely evenings for me. Probably the only people who wouldn’t care if I am in a relationship or not are my grandchildren. I love them for it.
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My ex-husband and I have chosen very different paths to age.


Maybe I couldn’t jump as high. Conversations from last week sometimes drew blanks. But I valued sitting and listening to a meandering story of my granddaughter’s nightmare.


I sat on the floor yesterday playing with cars and dinosaurs with my 2-year-old grandson. I said, half in jest, “I’m not sure how to get up.”


“Like this, Nonna.” He demonstrated putting his two hands on the floor and his bottom in the air and pushing.


I laughed so hard I fell over.


My body didn’t work as it once did, but I was committed to not letting embarrassment or shame get in my way. I was determined to still get on the floor and play with cars. Even if it meant I must put my ass in the air to get up.


I am strengthening my skills for this new land. I am learning to ask for help and be more gracious in accepting it. I am learning to disclose what I don’t know or when I’m unsure. I attempt to admit when I’m wrong and to apologize. (Of course, I should have tried that one earlier, but better late than never.) I’ve committed to taking care of myself: resting when tired, being outside more and not creating daily to-do lists that actually require three days to complete.
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I’m working on accepting that I cannot create happiness for anyone else. I can share joy and wonder, crack jokes and join in the laughter, but I cannot develop a sense of serenity in another person. Despite my many years as a therapist and a parent, I know I cannot prevent suffering. I can sit with my children, grandchildren, friends and patients. I can hold their hands and offer a shoulder to cry on, encourage and cheer them on ― I can soothe hurt and troubled feelings. I can advocate for them and help them find resources. But finding a sense of well-being is their own work to do. That is an inside job.


And, of course, that also applies to me.


I have let go of the idea that I will make a big splash and solve the world’s problems. I recycle, protest and donate, but I really have no idea how to protect endangered species or get the world to pay attention to climate change. Or end poverty. Or child abuse. Or war. Or racism. And still, I want to learn. I want to do what I can, even in my own little way.


I savor small pleasures. Daffodils. Growing beans we can eat. I pull my novel out of the drawer and dust it off. At work, I asked for a raise and got it. I focus on the birdsong in the pre-dawn light.


Despite the visible reminders of old age, strangers say hi and smile at me. I believe, Ha! They are admiring an energetic, engaged old woman.


I still carry a self-image of a graceful, pretty woman, so I’m shocked when I see a lumbering gray-haired me in a photo. I tell myself that I’ve always photographed poorly.


I choose to live with these two delusions: I photograph terribly, and strangers admire me. There are worse ones. I could choose to believe I control the world ― or should ― and always be upset when things don’t go the way I’d planned. I could choose to live with the delusion that by 70, the world owes me something and be pissed when it doesn’t come my way. I could choose to live with the delusion that aging and dying are not in my cards and be horrified at the process. I could choose to live with all sorts of delusions that would cause me to be resentful and scared.


Instead, I choose to feel graceful and love ― in whatever ways I can ― and believe that strangers on the street are wishing me well.


Virginia DeLuca lives in Boston, Massachusetts, and works as a psychotherapist. She’s the author of the novel, “As If Women Mattered” and her essays have appeared in the Iowa Review, The Writer, and others. She is the graduate of the GrubStreet Memoir Incubator program and has completed her memoir, “If You Must Go, I Wish You Triplets.”
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2024/04/26

Philo Kalia - “김지하의 동학, 개벽사상의 이해"

Philo Kalia - 5월에 발표가 세 개가 겹쳐 몰렸는데, 그 중 하나가 “김지하의 동학, 개벽사상의... | Facebook

Philo Kalia

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5월에 발표가 세 개가 겹쳐 몰렸는데, 그 중 하나가
 
“김지하의 동학, 개벽사상의 이해"이다

시인은 회고록에서 “그 무렵 내 사상은 가톨릭의 서학에서 떠나 동학과 테야리즘, 그레고리 베이트슨 등에로 성큼 다가갔다”고 말하는데, 그 무렵은 원주 생활에서 해남으로 떠날 무렵이니 1980년대 초반이라고 여겨진다. 서학에서 떠나 동학으로 간 것이라기보다는, 그는 증조할아버지부터 대를 이어 동학군의 피가 흐르고 있었으니 귀향한 것이리라.
원시반본(原始返本), 무왕불복(無往不復)

동학과 개벽사상의 전개, 발전, 변화의 운동을 대략 다음의 얼개로 정리했는데, 내용을 채우는 일이 더 큰 과제다.

⑴조상들(증조할아버지 김영배, 조부와 조모)의 동학 - 『흰 그늘의 길. 회고록 1』
⑵동학기행 : 『사상기행 1, 2』
⑶수운동학 : “은적암 기행_수운 최제우와 남북접의 관계”, “인간의 사회적 성화_수운사상 묵상”, “시장의 성화”
⑷해월동학 : “일하는 한울님”, “나는 밥이다”; <권학가>에서 밥 사상이 나옴, 향아설위, 식고
⑸김일부(1826-1898)의 정역 동학
⑹강증산(1871-1909)과 천지굿: 증산동학 “구릿골 기행_증산사상이란 무엇인가”; “남녘땅(남조선) 뱃노래_강증산의 ‘南’사상 음미” ; “수운의 복권과 천지공심(天地公心)”
⑺애린에서 수왕으로: “앵산기행”(in <남조선 뱃노래>), 『수왕사』
⑻붉은 악마와 촛불 – 김지하의 『화두』
⑼동이예술, 마고, 吏史, -“한민족의 전통사상과 그 현대적 의의와 전망”(『전집1』)
⑽묘연 화엄개벽모심; 궁궁유리화엄대개벽(『우주생명학』)








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적(敵)의 계보학: 우리에게 적은 누구이고 무엇인가

 아시아종교평화학회(한국지부) ㆍ 연세대 교양교육연구소

공동학술회의

적(敵)의 계보학:

우리에게 적은 누구이고 무엇인가

일시: 2024년 4월 26일(금) 2시~6시

장소: (원불교) 원남교당 (서울 종로구 창경궁로22길 23)

제1부 (2시~3시 40분)

사회: 이찬수(연세대)

인사말씀

기타지마 기신(北島義信, 학회장/욧카이치대학 명예교수)

기조발표

양권석(성공회대): 적의의 정신화, 경합주의

김엘리(성공회대): 적대와 혐오의 감정정치

토론 |

제2부(4시~6시)

사회: 서보혁 (통일연구원)

라운드테이블 발표

강혁민(이화여대): 적의 정치적 이해

박현도(서강대): 폭력의 외주화 열강과 이슬람 극단주의

최영묵(제3시대그리스도교연구소): 적대의 정치와 자본의 권력

자승주(강원대): 평화의 적, 무관심

박연주(동국대): 약자의 적대화와 부종부횡(不縱不横)의 윤리

이층범(협성대): 복음주의의 가련한 적들

토론



공동주최

아시아종교평화학회·연세대 교양교육연구소

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