Oil and gas correlation Research Paper Example | Topics and Well Written Essays - 250 words

Oil and gas correlation - Research Paper Example It would therefore be important to explain why and the possible reveres resolution (Ross 42). There has been an increased shift towards use of gas in production of domestic electricity against the small oil use. This factor explains the increasing trend of negative correlation between the two commodities as noted from late 1970s (Roberts 51). It is also evident that from 1991, the import of oil by US had reduced but this still represented approximately 40% of the consumption by US against a paltry 5% of gas consumption by the US (YeÃŒ pez-Garcia, Rigoberto , and Julie 86). This is an evident case to support the observed negative correlation. The increasing local production of gas by US in 1980s led to the increased supply of gas which affected prices locally and internationally but exhibited consistent trend towards a positive correlation with oil prices (YeÃŒ pez-Garcia, Rigoberto , and Julie 86) . Increased technological advancement which has seen a rise in gas fuelled cars is likely to push the gas prices up. This would initiate the positive correlation between the two commodities. It is also predicted that increased export of LNG by US to the global market will promote the chances of gas offering competition to oil thereby moving in the same direction in terms of prices (CretiÌ€

Biology Curriculum Unit on structures and functions of Cells and their Assignment

Biology Curriculum Unit on structures and functions of Cells and their Organelles - Assignment Example The structures in cell are of both plant and animal cells. Although the students will be following the objectives for 8th grade Biology, they will spend much of their time researching the specific topics of the unit and creating products as a result of that research. A high degree of technology will be infused into the activities so that students will be able to use 21st Century technology skills to collaborate and produce products of learning. The problem-based learning activity dealing with the issue of cell recognition will encourage all of the students to gain a deeper, more comprehensive understanding of the issues facing the cell. Students will be able to examine the process that has occurred thus far and give opinions about the cell. Students will be able to get the outcome. Students will be developing products of learning that are meaningful to them and appropriate to the activity in which they have participated. Students will create a multimedia presentation of their choosing in order to explain their findings. They will draw diagrams order to learn more about the cell. Collaboration on projects will occur through the use of the internet The activities in this unit, while teacher-facilitated, allow students to investigate topics that are meaningful to them, based on the cell. Students will be able to work both independently and in groups and collaborate with each other in person and electronically. While the basic parameters of the activities are laid out, students will be able to make choices about how to proceed with the activities and how they will present their findings. In all activities, students will be involved in creating the evaluation measurement. Students must have some basic knowledge of how to use technology for research purposes and must have parental permission to use the Internet. Permissions to participate in field trip activities must be obtained from

LoE Project Rules Against Hersay Research Paper

LoE Project Rules Against Hersay - Research Paper Example It draws conclusions on the basis of observation made by others. This rule is completely against the direct evidence made by the persons in the case involved in the court. The rule negates the importance of the verdict of the person who is directly involved in the incident reported for claiming the rights in court. Instead, another person presents the facts from his own point of view that cannot be considered as authentic in most of the cases (Graham, 1982). The definition made by researchers for Hearsay is that an out-of-court statement that is used to prove the verdict inside the court. The word ‘out-of-court’ needs some explanation. It contains all the necessary explanations that are not directly part of the court proceedings. These are either the observations of verdicts of others. The rule of hearsay might be used by persons to provide evidence to save or enforce punishment against the real evidence. It may be used to manipulate the truth in the favor of the motives of the witness. He may tell the observation of some other person in a sugar-coated way that serves his own purpose or aim. It may be used in those cases in which the Declarant is either unavailable for presenting himself to the court or he is not confident enough to record his statements in front of the jury. In normal cases, the purpose of the witness is to provide his statements to help in solving the case under the oath. His statements are based on the direct evidence concluded from his experience, study, or observation. The witness is directly involved in the case. In case of Hearsay, the Declarant lies outside the court. His oath doesn’t have any role in the proceedings of the court. He just feeds his information to another person who plays the role of witness. The witness will present the information based on the feedback from Declarant. This feedback is based on the indirect observation on the part of the

Oil and gas correlation Research Paper Example | Topics and Well Written Essays - 250 words

Oil and gas correlation - Research Paper Example It would therefore be important to explain why and the possible reveres resolution (Ross 42). There has been an increased shift towards use of gas in production of domestic electricity against the small oil use. This factor explains the increasing trend of negative correlation between the two commodities as noted from late 1970s (Roberts 51). It is also evident that from 1991, the import of oil by US had reduced but this still represented approximately 40% of the consumption by US against a paltry 5% of gas consumption by the US (YeÃŒ pez-Garcia, Rigoberto , and Julie 86). This is an evident case to support the observed negative correlation. The increasing local production of gas by US in 1980s led to the increased supply of gas which affected prices locally and internationally but exhibited consistent trend towards a positive correlation with oil prices (YeÃŒ pez-Garcia, Rigoberto , and Julie 86) . Increased technological advancement which has seen a rise in gas fuelled cars is likely to push the gas prices up. This would initiate the positive correlation between the two commodities. It is also predicted that increased export of LNG by US to the global market will promote the chances of gas offering competition to oil thereby moving in the same direction in terms of prices (CretiÌ€

LoE Project Rules Against Hersay Research Paper

LoE Project Rules Against Hersay - Research Paper Example It draws conclusions on the basis of observation made by others. This rule is completely against the direct evidence made by the persons in the case involved in the court. The rule negates the importance of the verdict of the person who is directly involved in the incident reported for claiming the rights in court. Instead, another person presents the facts from his own point of view that cannot be considered as authentic in most of the cases (Graham, 1982). The definition made by researchers for Hearsay is that an out-of-court statement that is used to prove the verdict inside the court. The word ‘out-of-court’ needs some explanation. It contains all the necessary explanations that are not directly part of the court proceedings. These are either the observations of verdicts of others. The rule of hearsay might be used by persons to provide evidence to save or enforce punishment against the real evidence. It may be used to manipulate the truth in the favor of the motives of the witness. He may tell the observation of some other person in a sugar-coated way that serves his own purpose or aim. It may be used in those cases in which the Declarant is either unavailable for presenting himself to the court or he is not confident enough to record his statements in front of the jury. In normal cases, the purpose of the witness is to provide his statements to help in solving the case under the oath. His statements are based on the direct evidence concluded from his experience, study, or observation. The witness is directly involved in the case. In case of Hearsay, the Declarant lies outside the court. His oath doesn’t have any role in the proceedings of the court. He just feeds his information to another person who plays the role of witness. The witness will present the information based on the feedback from Declarant. This feedback is based on the indirect observation on the part of the

Willy is a tragic figure according to Aristotle’s concept of tragedy Essay Example for Free

Willy is a tragic figure according to Aristotle’s concept of tragedy Essay Hamlet, Oedipus, King Lear, Macbeth, and Willy Loman are the characters observed by the critics in the numerous writings devoted to the genre of tragedy. Many critics argue if the classic tragedy must include fall of princes, as it was defined by Aristotle, or modern plays may be also defined as tragedies. Can the problem of a common man be regarded as the tragedy in its classical form? The author of Death of a Salesman, Arthur Miller, believes that it is possible, and he is sure that a common man may be represented as a tragic hero, and he succeeds to prove his belief with the help of his play. This is a tragedy of a common man in the modern world, a story about a man from Brooklyn. This play was awarded by prizes in literature; it combines several literature styles, as surrealism and realism. This is a story of a man that is swallowed up by the word of hypocrisy and fraud. The hero is shy and unlucky: Suddenly I realize Im going sixty miles an hour, and I dont remember the last five minutes (Miller 56). He is alone in the surrounding world, and even his family doesn’t understand his odd behavior. He speaks to the characters from the past that was luckier and friendlier to him, and his sons are disappointed with his behavior. His wife is also unhappy with this, as she understands that he cannot overcome the distinction between the dreams and the real world. As it has been said above, the critics discuss the question if Death of a Salesman can be treated as the tragedy and if Willy Loman can be regarded as a tragic hero. Investigation of this subject demands mentioning the notion of a classic tragedy and its definition, developed by Aristotle. There were four key elements that the writing needed to be defined as the tragedy: â€Å"1) noble or impressive characters; 2) the main characters discovery or recognition of a truth or fault in himself ; 3) poetic language; and 4) the ability to arouse and then soothe the audiences pity and fear † (Kelly 59).   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Some critics suppose that Death of a Salesman doesn’t meet any of these requirements, or at least, hesitate that all these demands can be applied to the play; the others insist that the play corresponds to these key elements. It is known that Miller was greatly impressed with the Greek tragedies and he wrote much about the impressions after reading of classic Greek tragedies, he wrote that he was attracted to the Greeks due to their â€Å"magnificent form, the symmetry. That form has never left me; I suppose it just got burned in. (qtd in Death of a Salesman: A Tragedy of a Common Man). But, at the same time the author insisted that the time changed, and the world changed as well, and â€Å"we no longer live in an era dominated by kings and  Ã‚  queens- and so maybe our definition of tragedy should change, too.† (qtd in Death of a Salesman: A Tragedy of a Common Man). Accordingly, the image of a tragic hero in modern tragedy is to be changed, as the tragedy changed during the ages that had passed since the times of Ancient Greece. A tragic hero, as seen by the eyes of Miller, is a person that intends to die for his or her values or ideas, or beliefs, but there are some limitations that shape him as a literature hero and do not allow this happen. This is the essence of the tragedy.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Willy Loman is persistent and passionate, and he has a dream, which is the sense of his living, and he doesn’t hesitate to die for it, if it’s necessary. There are alternative ways of behavior, another ways in life, but Willie chooses the path that coincides with his inner world, and his intentions, and he isn’t concerned if this is the way to success. Here we may see the difference between Willy and another character from the play, Charley, who chose another alternative (Murphy 12).   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The debates about the Death of a Salesman as a tragedy appeared just after the play was published, and Miller was a witness of these debates. As the majority of the critics stated that Willy Loman cannot be regarded as a tragic hero, Miller answered them via his writing â€Å"Tragedy and the Common Man†. He stated that his play affected the minds and emotions of the audience that is close to the audience of Greek tragedies. The play depicts persistent movement that ends with the death of the main character; it shows the development of self-awareness. This is a story without strict beginning, end, and subplots. The unit of time, one more essential element of the classic tragedy is also represented in the play, as the events described take place within a day and a night.   The author is sure that there are many features in the play that make it a tragedy, but he focuses mainly on the notion of a modern tragedy, and a modern tragic hero. (Murphy 12) The name of the main character is symbolic – Loman is a low-man, and the author describes him as â€Å"a very  brave spirit who cannot settle for half but must pursue his dream of himself to the end†. (qtd in Murphy) This hero doesn’t reveal much intellect or any other outstanding features of character, while Aristotle mentioned the intellect as the feature of tragic hero in classic tragedy, but the sense of self-awareness developed in him – this is the reason why he committed a suicide after he had seen that his life had been senseless. Understanding the motives that forced Willy commit a suicide is significant. The title of the writing informs us about the end of it just before we start reading. Probably, the reasons that forced the hero kill himself are the most common reasons in this case: attempt to escape from cruel reality, desire to revenge and punish his sons for their misunderstanding and disrespect, illusion of getting power in acting while the problems seem irresolvable, bravery to rule his living, even the aspiration for the success and victory, making something that is done perfect, and at last, providing his sons with the insurance, and thus proving that he had gone the wrong path. This last moment can be compared to the tragedy of King Lear and the death of Cordelia. Thus, the hero feels that he destroyed his life and the lives of his sons, and his final attempt to repair it is giving them the money that will be available for them after his death on his insurance (Sandage 30). The other element defined by Aristotle as the second key element in classic tragedy is hubris. To understand the issue it is necessary to observe the character of Willy Loman. He is skillful in hand work, but he doesn’t consider it to be his advantage, and he doesn’t appreciate this talent, he states that â€Å"a man who cant handle tools is disgusting†(Miller 47), so he chooses a career of a salesman, as it is coincides with his perception of what is needed to get prosperity. This notion derives from his image of his father who abandoned him in his childhood, and from his image of an old salesman who died all alone on his way to Boston in a train car. Another essential element of a tragedy, in addition to the connection between the downfall of character’s personality and the features of his character, is recognition of the self. This point is represented with the help of Willy and Biff, who gets aware of his personal self at the end of the play, while Biff understands that his father had unreal dreams, and he becomes able to decide what will be better for him in future, and this decision derives from a realistic notion of his abilities (Sandage 14). Willy desires to impress the people around him, and to be remembered by the people after his death, he also want to provide his sons with the money, and he suffers because he realizes that he is unable to do this. He realizes that he wasted his living and all the opportunities he met in his life. He is now old, and he has nothing to hope for, and he achieved nothing as well, he is not respected by his sons and he hasn’t got friends to support him. He thinks that he realizes the reason why human life is absurd. Linda states that A small man can be just as exhausted as a great man, (Miller, p.39) and the character of Willy Loman demonstrates that modern tragedy doesn’t describe the downfall of a great man, a person of high moral standards, the person who has a power or rules the country. Tragedy now describes the downfall of a common man, and this particular play is a wide perspective of contemporary USA, with its lacks and hidden flows, critically reflected in a story of an ordinary man, one of the millions of people (Linderholm 25). In modern literature, in contrast with the classical tragedy, the definition of a tragedy, as it should be is different. Although some features defined by Aristotle as the features of tragedy, can be found in modern plays, there are definite points of distinction. As far as Death of a Salesman is concerned, it is possible to point out hamartia and hubris as the elements that are inherent to the play. The basic distinction lies in the author’s reject from portraying a great and powerful person that plays significant social role. The author portrays an ordinary man in his habitual surroundings. The other distinction is that the symbol of fate is different in classic and modern tragedies. In classic Greek theatre these were the gods that shaped the destiny of the individual, in modern tragedies this role is given to social institutions and organizations that make the person feel like a speck of dust in the myriads of the same specks. Thus, it will be wrong to judge Death of a Salesman as a classic tragedy, as there are some essential issues that make it differ from the tragedy defined by Aristotle. This play should rather be defined as the modern tragedy, adapted to the society, culture and viewpoints of the contemporary society. Works Cited Death of a Salesman: A Tragedy of a Common Man. From Midsummer Magazine, 1991.   Available at   http://www.bard.org/Education/Other/deathofasalesmad.html Halliwell, Stephen. Aristotles Poetics.  University of Chicago Press. 1999 Linderholm, Karl. The American Dream.   1995 Available at   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   http://members.aol.com/sunny2345/stories.html Kelly, Henry Ansgar. Ideas and Forms of Tragedy from Aristotle to the Middle Ages. Cambridge University Press. 2005 Murphy, Brenda. Abbotson, Susan.   Understanding Death of a Salesman: A Student Casebook to Issues, Sources and Historical Documents. Greenwood Press March. 1999 Miller, Arthur. Death of a Salesman. Heinemann Educational Secondary Division. 1994 Sandage, Scott A. Born Losers: A History of Failure in America. Harvard University Press,

Neural Correlates of Religious Experience

Neural Correlates of Religious Experience An Exploration of the Reason, Methods and Research of the Neural Correlates of Religious Experience Jennifer Romano Abstract Spiritual and Religious experiences often remain and power and mysterious aspect of humanity. The aim of this paper is to address the reasons, methods and literature around the neural correlates of these events. Studying the underlying mechanisms behind these phenomenons can be controversial as it raises philosophical dilemmas. However, this research is important to further the understanding of the human condition. Recent imaging studies indicate several brain regions (frontal lobes and limbic system) associated with religious experience. Through a streamlining of these methodologies, it is anticipated that these studies will provide implications for integrating spirituality into psychotherapy. An Exploration of the Reason, Methods and Research of the Neural Correlates of Religious Experience There is a voyager condition known as â€Å"Jerusalem Syndrome,† whereby tourists to Jerusalem begin to develop a psychosomatic illness in which they experience deeply religious delusions, such as believing they are God or other characters from the Bible (Kalian Witztum, 2002). Some psychiatrists hypothesize that this disorder may develop as a result of an incongruence between their expectations of the holy city and the reality that it is, in fact, a modern city. Others speculate that many of these travelers are pilgrims, and upon arriving in Jerusalem, they feel closer to God, and it is this intense feeling of propinquity that leads to this strange psychological reaction. Other voyager syndromes exist as well. Stendhal syndrome and Paris Syndrome have also been reported, but are believed to be an intense psychological reaction to the quantity and quality of art in both Florence and Paris, respectively (Smith, 2010). All experiences, whether religious or not, are brain based and therefore provide both a psychological and physiological response. That is why standing before the Temple Mount or standing before a sculpture by Michelangelo can both send shivers down your spine or move you to tears. Spiritual or religious experiences like the ones mentioned above continue to be a mysterious phenomenon that warrants further study. Why Study Neural Correlates of Religious Experiences? Spirituality is an aspect of humanity that the field of psychology is just beginning to tap into. Surveys indicate that over 90% of United States believes in a god and 58% categorized religion as important to them (Shafranske, 1996). For this reason and several others, Pargament (2007) argues, spirituality cannot be separated from psychotherapy and in many cases can be both part of the problem and the solution for those that the field serves. Through understanding the neural mechanisms behind religious belief and behaviors, psychologists could potentially unlock new resources in practicing spiritually integrated psychotherapy. A study of the neurological correlates of religious or spiritual experiences inevitably runs into the discourse of mind and body dualism. During the 17th century, Descartes proposed his revolutionary idea that the mind and body were separate entities. He hypothesized that the mind was the ethereal component to our thoughts while the brain was the material, but neither entity can function alone. Much the same, Aristotle theorized centuries earlier that thoughts and feelings actually came from the heart rather than the brain. Eastern philosophy has held the notion for centuries suggesting that the mind/body connection is integrated and holistic. This notion was threatened with the advent of modern western medicine. Science provided a mechanistic model of health. Alan Turing, one of the forerunners of the cognitive revolution, suggested that humans operated on the same production rules as computers in his computational-representational paradigm (Boden, 2006). This has lead to the exclusion of the spiritual and religion in the study of modern psychology. In fact, the field of psychology has not always embraced religion. Freud used psychological theory to discount religion as a whole, suggesting that people invented god as a form of wish fulfillment that had its roots in unresolved childhood conflict (Freud, 1950). Much the same, B.F. Skinner rejected the notion of God, dissolving religion down to a form of behavioral control (Skinner, 1971). These two forefathers ushered in the advent of modern science in studying the human psyche. With this societal change came the prediction of religion dissolution, and yet, it still remains. Recently, psychologists have begun to advocate for a pragmatic approa ch to studying humanity’s spiritual and religious correlates. The modern approach appears to be that the mind is in fact the less tangible functions of the brain; however both the material and phenomenological are relevant to study in religious and spiritual experiences. William James in his book The Varieties of Religious Experience highlighted the danger of a reductionist explanation of religious experiences. He writes â€Å"ideals appear as inert by-products of physiology; what is higher is explained by what is lower and treated forever as a case of ‘nothing but’- nothing but something else of an inferior sort.† (James, 1981, p.8) It is important to consider neuropsychological research through this lens. However, understanding the underlying mechanisms does not necessarily take away the meaning that people find in their experiences. Does knowing that the neurotransmitters involved in the feelings of love make the experience of a mother’s love personally less meaningful? Who is to say that God did not construct us w ith the capacity to engage in these experiences? Jones (2010) argued that further study into the neuroscience of religious experience can only extend the understanding of the human condition. It is with this frame of reference that practitioners should interpret the knowledge gained through this research. Methods of Neural Correlate Studies As with all scientific research, an operational definition of religious experience is needed before any effective examination can be done. This is a current issue within this line of study as religious behaviors, beliefs and experiences are complex phenomenon. Studying any experiential component relies on subjective measures as having experience is not easily observable to an outside investigator. Religious and spiritual experiences are defined on an individual level. McNarama (2002) suggested that religious experiences involve intense cognitive and emotional reactions to humanity’s â€Å"ultimate concerns.† These may include behaviors such as prayer, meditation, and chanting. Most subjective measures that are used often include cognitive, emotional, and psychological parameters (Newberg, 2014). It is not enough to just acknowledge the existence of the experience, rather in order to understand the construct more thoroughly, objective measures are required. Physiological parameters such as blood pressure, heart rate, and hormonal changes have been used to look at the basic biological reactions to these experiences. Nevertheless, these only provide a foundational understanding of the effects of spiritual experience in the human brain. Studies show that changes in the autonomic nervous system are multifarious, in that a relaxation response may also have arousal components (Hugdhal, 1996). In order to understand these complexities, researchers must look in the brain. The current instruments to do this include imaging devices. Electroencephalography (EEG) measures electrical activity in the brain, but only allows for broad implications in the areas of activation. Functional magnetic resonance imaging (fMRI) allows for more localized assessment through measuring cerebral blood flow, however the machinery is limiting in measuring practices that can not be completed laying down. Positron emission tomography (PET) and single photon emission computed tomography (SPECT) allow for more specificity in measuring neurotransmitter systems in brain activation. It is important to note that all of these measures, while helpful can only provide correlations and should not be implied to measure causal effects. Literature Review From what has been observed, religious experiences are common across age, time and culture (Wach, 1951). Many understand religious experience to be like any other experience. Just as someone may feel joy, love, fear, or awe in regards to any ordinary object, in a religious experience all these same feelings are there, they are just superimposed towards a religious object. Previously it was proposed that the same limbic and subcortical networks that supported non-religious feelings were activated in experiencing religious feelings as well (Saver Ravin, 1997). This led to a substantial inference that religious experiences are generated as a difference in perception, rather than a difference in sensation. Essentially, Saver and Ravin supposed that individuals interpret a religious stimulus in unique ways according to the cognitive expectations that they carry. In 2001, researchers conducted a study to see if religious experience was in fact due to attribution as Saver and Rabin suggested or if these experiences were pre-conceptual. To test this, they observed brain activation via positron emission tomography (PET) scan in religious/non-religious subjects as they recited a psalm. They hypothesized that if the religious experience was an attributional phenomenon, there would be activation in the frontal parietal lobe, an area known for reasoning. However if pre-conceptual, they expected to see activation in the limbic system, which is in charge of emotions. Interestingly enough, they found that a religious state involved areas of cognitive processes, supporting the attribution phenomenon (Azari et. al, 2001). They also concluded that religious experience did not elicit the same emotional experience or arousal as compared to non-religious subjects in a happy state, furthering the evidence for the theory of attribution. While the results from this study have led to the understanding of the difference between mental states in religious and non-religious subjects, it does not isolate the variable of belief itself. This becomes especially important when religious experience is understood as logical cognitive process. It begs the question, where do these cognitions originate? In a study completed in 2009, researchers found that religious thinking is more associated with the ventromedial prefrontal cortex, a region that governs emotion, self-representation, and cognitive conflict, whereas ordinary facts were more reliant on memory retrieval networks (Harris et. al, 2009). So while this still supports the theory that religious experience and thought come from a logical part of our brains, it adds another layer, claiming that we still deal with religion in an emotional way. Beauregaurd and Paquette (2008) used fMRI scans to observe brain activation in Carmelite nuns when asked to re-experience their most intense spiritual connection. Results indicated that there was significant overlap in activation of those nuns asked to re-experience an intense spiritual interaction and those asked to relive an intense human interaction. However, there was greater activation in the prefrontal cortex, medial temporal cortex, and insular cortex for those participants in the spiritual group. The most interesting of these activations was in the insular cortex as this part of the brain is implied in interpreting visceral stimuli. This infers that those with a spiritual experience â€Å"felt† their connection deep down within in their bodies. McNarma hypothesized that the activation in the frontal lobes may have implications for the intrinsically rewarding properties of spiritual experiences (McNamara, 2002). This supposition may explain why spiritual or religious ex periences may feel so good. Conclusion Overall, imaging studies seem to indicate the frontal lobes and limbic system are involved in various religious and spiritual experiences (Newberg, 2014). It is important to note that with the methodological discrepancies in the field there is still a great amount of within group variance that should continue to be explored. Spiritual experiences such as prayer, mediation, or even pilgrimage such as in Jerusalem Syndrome are naturalistically powerful events. Through studying the mechanisms that lie beneath these events, psychologists may be able to identify the healing components and in turn inspire the development of the human psyche. References Azari N., Nickel J, Wunderlich G, Niedeggen M, Hefter H, et al. (2001). Neural correlates of religious experience. European Journal of Neuroscience, 13, 1649–1652. Beauregard, M., Paquette, V. (2008). EEG activity in Carmelite nuns during a mystical experience. Neuroscience Letters, 4441-4. doi:10.1016/j.neulet.2008.08.028. Boden, M.A. (2006). Mind as Machine: A history of cognitive science. (Vol . 1). Oxford, England: Clarendon. Freud, S. (1950). Totem and taboo (J. Stratchey, Trans.). New York: Norton Company. (Original work published in 1913). Harris, S., Kaplan, J. T., Curiel, A., Bookheimer, S. Y., Iacoboni, M., Cohen, M. S. (2009). The neural correlates of religious and nonreligious belief. Plos ONE, 4(10), 1-9. doi:10.1371/journal.pone.0007272. Hugdahl, K. (1996). Cognitive inà ¯Ã‚ ¬Ã¢â‚¬Å¡uences on human autonomic nervous systemfunction. Current Opinion: Neurobiology. 6, 252–258. doi: 10.1016/S0959-4388(96) 80080-8. James, W. (1981). The varieties of religious experience. New York: Penguin. Jones, D. (2010). Peering into peoples brains: Neurosciences intrusion into our inner sanctum. Perspectives On Science Christian Faith, 62(2), 122-132. Kalain, M., and Witztum, E. (2002). Jerusalem syndrome as reflected in the pilgrimage and biographies of four extraordinary women from the 14th century to the end of the second millennium. Mental health, religion culture, 5(1). doi: 10.108/13670110068505 McNamara, P. H. (2002). The motivational origins of religious practices. Zygon, 37(1), 143-160. Newberg, A.B. (2014). The neuroscientific study of spiritual practice. Frontiers in psychology (5:215), doi: 10.3389/fpsyg.2014.00215. Pargament, K. I. (2007). Spiritually integrated psychotherapy: Understanding and addressing the sacred. New York: Guilford Press. Saver, J., Rabin, J. (1997). The neural substrates of religious experience. Journal of neuropsychiatry, 9(3), 498-510. Shafranske, E.P. Malony, H.M. (1996) Religion and the clinical practice of clinical psychology: a case for inclusion. In E.P. Shafranske (Ed.), Religion and the clinical practice of psychotherapy , 561-586. Washington DC: American Psychological Association. Skinner, B.F. (1971). Beyond freedom and dignity. New York: Knopf. Smith, T. (2010, August 15). When art makes a strong impression. Baltimore Sun, pp. 1, 7. Wach, J. (1951). Types of religious experience. (pp. 30-47). Chicago: University of Chicago Press. Wildman, W. J., McNamara, P. (2008). Challenges facing the neurological study of religious behavior, belief, and experience. Method Theory In The Study Of Religion, 20(3), 212- 242. doi:10.1163/157006808X317455