The Science of the Brain - Altruism

I have written in several blogs here about the amygdala – a part of the brain located in the experiential brain (as opposed to the rational brain in the frontal lobes).  The amygdala is the seat of certain emotions including what we have talked about for years as the “fight or flight” syndrome.  But with scientific tests of functional MRI’s (fMRIs), the amygdala is seen as the seat of many emotions and the function of empathy. 

NPR.org had an article about the amydgala and altruism today.  “The amygdala was significantly larger in the altruists compared to those who had never donated an organ. Additionally, the amygdala in the altruists was extremely sensitive to the pictures of people displaying fear or distress.”

Many people who believe in different religions hold that altruism only comes from a god.  Howver, science is showing that altruism, and empathy are natural effects with natural causes.  And this raises the responsibility that those of us who are dedicated to developing ourselves and others need to be aware of this function of the brain so that we can develop altruism and empathy in ourselves as well as others. 

http://www.npr.org/blogs/health/2014/09/22/349639464/the-biology-of-altruism-good-deeds-may-be-rooted-in-the-brain

The article also tells of tests of the amygdala showing a lack of a developed amygdala in psychopaths.  Which again, in practical terms, shows us why when people are convicted of crimes, and have a less-developed amygdala, they should be sentenced to serve time in an environment where their amygdala can be developed rather than an environment where their amygdala will shrink even more. 

We can learn a lot about ourselves and other humans from the science of the brain.

Interfaith and the United Nations

Interfaith Dialogue and Human Rights with UU-UNO (United Nations Organization)

I received this post from the UU-UNO (United Nations Organization) which is affiliated with the UUA.  It brings out an important aspect in that often we have large prejudices with the whole concept of religion.  Often generalizations are made that do not include progressive religions nor even mainstream religions.  This also emphasizes my former blog that Secularism is NOT anti-religion.  Secularism is to rid governments of being influenced by religions.  But it is not designed to remove religion from various cultures.  For instance, the Indians in Mexico have a right to celebrate their heritage and culture including their religious practices.  However, they do not have a right to influence the Mexican government for favorable treatment.  And also, the Mexican government does not have a right to selectively enact laws which are detrimental to their culture. 

Interfaith Dialogue for Human Rights

Religion tends to have a bad rap in the media. When people think of zealous religious figures, terms such as “bigot” or “xenophobe” often come to mind. A group of religious non-governmental organizations met at the United Nations on Friday, August 29th, 2014 to discuss putting an end to this trend. The Unitarian Universalist United Nations Office (UU-UNO) sponsored the interfaith dialogue workshop, entitled “Interfaith Progressive Values Promote Universal Human Rights” as part of the 65th Annual UN DPI/NGO Conference. Co-sponsors included Muslims for Progressive Values, the NGO Committee on Human Rights, the NGO Committee on Disarmament, Peace, and Security, the Tzu Chi Foundation, Soka Gakkai International, Won Buddhism, and Buddha’s Light International Association.

In the workshop, participants emphasized that, while faith is important, it should not stand in the way of basic human rights. Debra Boudreaux, Executive Vice President of the Buddhist Tzu Chi Foundation, spoke of her dedication to Buddhism, but said her foundation will help any kind of person, not only Buddhists. Kamila Jacob, representing the UU-UNO, told the workshop that her drive for social justice is put into action by her faith.

Hiro Sakuri of Soka Gakkai International voiced his regrets that there is no longer an interfaith conference at the United Nations. In 2005 he established an interfaith conference at the UN, with support from 75 member states, 15 UN agencies, and a set of religious non-governmental organizations. Following this development was the first ever General Assembly high-level dialogue on inter-religious communication for peace. However, the interfaith conference no longer occurs since members of certain agencies and organizations have left. Now, he struggles to find committed people to bring this conference back to life.

Ani Zonneveld, President of Muslims for Progressive Values, addressed the conflict that occurs between religion and human rights. She proposes that it is not religion itself that creates tension with human rights, but men’s interpretation of it. Of her own faith, Islam, she said “Sharia law is the interpretation of that divine inspiration [Sharia] by men of patriarchal society.” Zonneveld clarified that Sharia is the spiritual path of Islam. However, Sharia law has been warped by the values of the time (centuries ago) when it was enacted and the cultural issues it conflicts with today.

The UU-UNO affirms the Unitarian Universalist belief that there is inherent worth and dignity in every individual. Humanity is diverse in race, ethnicity, sexual orientation, and religion, and the UU-UNO recognizes and embraces this fact. The UU-UNO wants to foster interfaith dialogue so that no religious groups stand in the way of the rights of individuals. We must be aligned in what is true, what is right, and what is good.

The UU-UNO recognizes that if religious groups are to succeed in protecting human rights, a greater degree of dialogue and cooperation in the future is essential. The workshop cast a look at what such a future might entail. Members attended from a plethora of religious groups – Jewish, Humanist, Catholic, Atheist, and a variety of others. The UU-UNO is hopeful that interfaith dialogue will continue as we need unity to secure fundamental rights around the world, rather than the division that has plagued religious dialogue in the past.