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Old 29.07.2016., 23:47   #33
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Mislim da nema pravila i da vjera i religioznost nije mjerilo jel netko više ili manje živi krščanske vrijednosti u smislu empatije, milosrđa, suosjećanja. Netko može biti racionalniji, ateist, ali to ne znači da je manje ili više empatičan prema tuđoj patnji od vjernika . Ne volim te podjele i ne volim prebacivanja kako ateista prema vjernicima tako ni vjernika prema ateistima... Borba ega i samovažnosti a to vodi u bespotrebne svađe. Jedni vjeruju jer ne znaju, drugi ne vjeruju jer ne znaju . Ista stvar i zašto bi jedni bili privilegiraniji pred Bogom od drugih... Ne bi bilo pravedno.
To pokazuju znanstvena istraživanja, svih 8 studija. Racionalnija osoba je manje empatična, i obratno, zato što empatični um potiskuje kritičko-analitički povezan s materijalističkim svjetonazorom. Također, žene su empatičnije od muškaraca i stoga moralnije te sklonije duhovno-religijskom. Ove teze su nedvojbeno potvrđene u studiji, a takvo je i moje iskustvo s ljudima i na ovome forumu.
We suggest that this structural feature of the brain underlies the long noted anecdotal tension between materialistic and spiritual worldviews. This linkage is supported by three observations. First, brain areas implicated in analytic thinking (TPN) support cognitive process essential for maintaining a naturalistic world view (e.g. thinking about objects, mechanisms and causes; [29, 49, 71, 73–77]), whereas the brain areas implicated in moral concern (DMN) are associated with thinking about phenomena which have traditionally been thought of as non-physical, namely minds and emotions [78–83]. Second, brain areas associated with materialism (TPN) tend to be suppressed when brain areas associated with moral concern (DMN) are activated [29, 71, 72]. This might explain the tendency to link mind with spirit, i.e. the view that minds and emotions are associated with the extra- or super- natural. Third, brain areas associated with analytic thinking are associated with religious disbelief [73, 74, 84], and brain areas associated with moral concern are associated with religious belief [73] and prayer [84, 85].

The studies presented here establish a clear positive association between moral concern, using a variety of specific measures which represent components of this broader construct, and belief in God and/or a universal spirit. This relationship was found to be robust even when controlling for the previously established link between analytic thinking and religious disbelief. Further, no evidence was found supporting the view that either direct or indirect measures of mentalizing predict belief after taking into account measures of moral concern.

We report eight studies (total n = 2212), including seven online studies and one laboratory based study. In every study we found that a central aspect of moral concern, empathic concern (IRI-EC), significantly predicted religious and spiritual belief. This relationship was found both for bivariate correlations and after entering all other variables into a regression analysis. In three of the studies (3, 4 & 5), we found that belief was additionally positively predicted by a second measure of moral concern (IWAH_Global, prosocial intentions, peer-reported empathy). In our final study, we demonstrated that the link between empathic concern and belief remained after controlling for socially desirable responding, religious attendance/practice and social affiliation with religion.

The present findings put religious and spiritual beliefs in a new light by suggesting that they are not so much linked to the perception of agency as they are broadly to moral concern, and in particular empathic concern. In line with this view, a number of theologians and religious scholars have claimed that compassion is a central theme that unites many religions [117, 118]. While further work is needed to establish causal links, it is plausible both that religious thinking increases moral concern, and that individuals who possess greater levels of moral concern are more inclined to identify with religious and spiritual worldviews.
http://journals.plos.org/plosone/art...l.pone.0149989

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Evo jednog dobrog članka o ovoj problematici: http://www.autograf.hr/karamarkov-relativni-moral/


Problem je u tome da teistički moral jako ovisi o tome kako će tko protumačiti Božju volju i stoga je puno skloniji relativizmu nego što bi se isprva činilo.

A neka od tih tumačenja mogu biti vrlo maligna – kako nam jasno svjedoči povijest kršćanstva i drugih religija. I ona, nažalost, nisu bez utemeljenja u svetim spisima: kad čitate, primjerice, Bibliju, vi ćete stvarno dobiti poruke da volite sve ljude, uključujući i neprijatelje, da praštate i činite dobro bližnjima; a istodobno ćete dobiti poruke da treba istrijebiti sve one koji ne vjeruju, budući da je i Bog tako učinio tijekom Potopa i opet će učiniti isto na kraju svijeta.
Religijski moral nije relativan, točno se zna što je kakav grijeh i u kojem kontekstu, koliko ga god Karamarko relativizirao. Time samo pokazuje kako ne poznaje vlastitu religiju, ako je uopće vjernik. Osim što je milostiv prema pokajnicima, Bog je i pravedan Sudac pa kažnjava za grijehe. Sudac jednoga može pomilovati, a drugoga kazniti ukoliko ne ispunjava uvjete da bude pomilovan. One koji su nepopravljivi treba iskorijeniti, zbog takvih i postoji kazna smrću.

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Mi postupamo (a to su neki suvremeni etičari dobro shvatili) zato što suosjećamo s drugima i ne želimo im tek tako nanijeti neko zlo. Daleko bilo da smo sveci – barem za sebe znam da nisam – samo činimo onako kako je to dugotrajni proces evolucije usadio u nas kao socijalna bića. Oni kod kojih to suosjećanje ne radi postaju patološki mučitelji i ubojice
Ljubav ili suosjećanje prema bližnjima je u srži morala, Isus je to rekao puno prije nego što su to suvremeni etičari shvatili. Bog je to usadio u nas, a ne dugotrajni proces borbe za opstanak.
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