Neurocognitive processes of the religious leader in Christians

Religious Afterlife Beliefs Decrease Behavioral Avoidance of Symbols of Mortality

An astonishing cultural phenomenon is where, far away from or close to a city center, people in different societies localize cemeteries that function as both sites of memory of lost ones and symbols of mortality. Yet a psychological account of such differences in behavioral responses to symbols of mortality is lacking. Across five studies (N = 1,590), we tested a psychological model that religious afterlife beliefs decrease behavioral avoidance of symbols of mortality (BASM) by developing and validating a word-position task for quantifying BASM. We showed evidence that religious believers, including Christians, Muslims, Hindus, and Buddhists, exhibited decreased BASM relative to nonbelievers. We also provide evidence for a causal relationship between religious afterlife beliefs and reduced BASM. Our findings provide new insight into the functional role of religious afterlife beliefs in modulating human avoidance behavior in response to symbols of mortality.

Cultural influences on neural systems of intergroup emotion perception: An fMRI study

Cultural factors, such as cultural group membership, have been shown to affect neural bases of face and emotion perception. However, little is known about how cultural factors influence neural processing of emotional faces expressed by in-group and out-group members. In this study, we examined cultural influences on neural activation during the intergroup perception of negative emotional faces. We used functional magnetic resonance imaging to compare neural activation during intergroup emotion processing across cultures in three participants groups; two monocultural groups (i.e. Caucasian-Americans and native Japanese) and a bicultural group (i.e. Japanese-Americans). During scanning, the participants completed an emotional match-to-sample task consisting of negative facial expressions of Japanese and Caucasians. Our results show cultural modulation of neural response in the bilateral amygdala as a function of in-group biases and collectivistic values. Additionally, bicultural Japanese-Americans showed enhanced neural responses in the ventral medial prefrontal and posterior cingulate cortices, which had been related to self-related processing, during the perception of negative facial expression of Japanese. Neural activation in the ventral and posterior cingulate cortices reflected individuals' collectivistic tendencies only in the Japanese-American group, possibly due to greater sensitivity to ingroup biases in bicultural individuals. Our results demonstrate the influence of culture on neural responses during the perception of intergroup emotion from faces.

Religious Belief at the Level of the Brain: Neural Correlates and Influence of Culture

This article summarizes key functional magnetic resonance imaging studies that correlate the neural substrate of religious belief and the influence of culture. I searched and updated PubMed (http://www.ncbi.nlm.nih.gov/pubmed) publications until March 2018 on religious belief and related topics. Belief, whether religious or nonreligious, is associated with greater signal in the ventromedial prefrontal cortex (vMPFC), a brain region important for self-representation, emotional associations, reward, and goal-driven behavior. However, religious belief, compared with nonreligious belief, registers greater signal in the precuneus, anterior insula, ventral striatum, anterior cingulate cortex, and posterior medial cortex-areas associated with governance of emotion, self-representation, and cognitive conflict. In contrast, nonreligious belief registers more signal in the left hemisphere memory networks (Harris et al. PLoS One 2009;4:e0007272). Moreover, cultural studies revealed self-judgment tasks in nonbelievers involved more the vMPFC, whereas Christians had significantly increased activation in the dorsomedial prefrontal cortex (Han et al. Soc Neurosci 2008;3:1-15). Consequently, the Christian belief of "surrendering to Christ" seemed to weaken neural coding of stimulus self-relatedness but enhanced neural activity underlying evaluative processes of self-referential stimuli. The findings suggest a transformation of the semantic autobiographical self to Christ's conceptual self.

Current Understanding of Religion, Spirituality, and Their Neurobiological Correlates

Religion and spirituality (R/S) have been prominent aspects of most human cultures through the ages; however, scientific inquiry into this phenomenon has been limited. We conducted a systematic literature review of research on the neurobiological correlates of R/S, which resulted in 25 reports studying primarily R/S with electroencephalography, structural neuroimaging (MRI), and functional neuroimaging (fMRI, PET). These studies investigated a wide range of religions (e.g., Christianity, Buddhism, Islam) and R/S states and behaviors (e.g., resting state, prayer, judgments) and employed a wide range of methodologies, some of which (e.g., no control group, varying measures of religiosity, small sample sizes) raise concerns about the validity of the results. Despite these limitations, the findings of these studies collectively suggest that the experience of R/S has specific neurobiological correlates and that these correlates are distinct from non-R/S counterparts. The findings implicate several brain regions potentially associated with R/S development and behavior, including the medial frontal cortex, orbitofrontal cortex, precuneus, posterior cingulate cortex, default mode network, and caudate. This research may suggest future clinical applications and interventions related to R/S and various disorders, including mood, anxiety, psychotic, pain, and vertiginous disorders. Further studies with more rigorous study designs are warranted to elucidate the neurobiological mechanisms of R/S and their potential clinical applications.

Temporal Features of the Differentiation between Self-Name and Religious Leader Name among Christians: An ERP Study

Existing neuroimaging studies have shown that religion, as a subjective culture, can influence self-referential processing. However, the time course of this impact remains unclear. The present study examined how Christians process their own names, the name of their religious leader (i.e., Jesus), and a famous person’s name (i.e., Yao Ming). Behavioral and EEG data were recorded while the participants performed a name-color judgment task for these three names. The behavioral data showed no significant differences in reaction time or accuracy among the names. However, the ERP data showed that the P200 and P300 amplitudes elicited by the self-name and religious leader name were larger than those elicited by the famous name. Furthermore, the self-name also elicited a larger P300 amplitude than the religious leader name did. These results suggested that both the self-name and the religious leader name were processed preferentially due to their important social value for the self as compared to a generally famous name. Importantly, the dissociation between the self-name and the religious leader name was observed at a high-order cognitive stage, which might be attributed to their different roles in one’s self-concept.

Mentalizing skills do not differentiate believers from non-believers, but credibility enhancing displays do

The ability to mentalize has been marked as an important cognitive mechanism enabling belief in supernatural agents. In five studies we cross-culturally investigated the relationship between mentalizing and belief in supernatural agents with large sample sizes (over 67,000 participants in total) and different operationalizations of mentalizing. The relative importance of mentalizing for endorsing supernatural beliefs was directly compared with credibility enhancing displays-the extent to which people observed credible religious acts during their upbringing. We also compared autistic with neurotypical adolescents. The empathy quotient and the autism-spectrum quotient were not predictive of belief in supernatural agents in all countries (i.e., The Netherlands, Switzerland and the United States), although we did observe a curvilinear effect in the United States. We further observed a strong influence of credibility enhancing displays on belief in supernatural agents. These findings highlight the importance of cultural learning for acquiring supernatural beliefs and ask for reconsiderations of the importance of mentalizing.

Self, memory, and the self-reference effect: an examination of conceptual and methodological issues

The author argues that the self is a multifaceted entity that does not easily submit to clear and precise description. The aspect of self studied by most investigators is actually a subset of the cognitive and neural underpinnings of "self" and not the "self" of first-person subjectivity. The author then looks at the dominant theoretical treatment of human long-term memory-the systems approach-and examines how the construct of "self" is situated in this framework. Finally, he reviews the best-known paradigm for exploring the role of self in memory-the self-reference effect (SRE) manipulation. He argues that there is not one SRE but rather a family of related SREs that are influenced by a variety of variables and contexts. Accordingly, researchers must exercise caution when attempting to draw conclusions about the self from the results of SRE memory performance.

Neural substrates of self-referential processing in Chinese Buddhists

Our recent work showed that self-trait judgment is associated with increased activity in the ventral medial prefrontal cortex (VMPFC) in non-religious Chinese, but in the dorsal medial prefrontal cortex (DMPFC) in Chinese Christians. The current work further investigated neural substrates of self-referential processing in Chinese Buddhists. Using functional magnetic resonance imaging, we scanned 14 Chinese Buddhists, while they conducted trait judgments of the self, Zhu Rongji (the former Chinese premier), Sakyamuni (the Buddhist leader) and Jesus (the Christian leader). We found that, relative to Zhu Rongji judgment, self-judgment in Buddhist participants failed to generate increased activation in the VMPFC but induced increased activations in the DMPFC/rostral anterior cingulate cortex, midcingulate and the left frontal/insular cortex. Self-judgment was also associated with decreased functional connectivity between the DMPFC and posterior parietal cortex compared with Zhu Rongji judgment. The results suggest that Buddhist doctrine of No-self results in weakened neural coding of stimulus self-relatedness in the VMPFC, but enhanced evaluative processes of self-referential stimuli in the DMPFC. Moreover, self-referential processing in Buddhists is characterized by monitoring the conflict between the doctrine of No-self and self-focus thinking during self-trait judgment.