On Sunday May 25, 2008 the New York Times published an article entitled “Superhighway to Bliss” about Jill Bolte Taylor, a neuroscientist who suffered a stroke in 1996. After she regained the ability to speak, she described the experience as “nirvana.” Neuropathology as religious experience is nothing new, yet the next day, the piece was number one on the Times list of most e-mailed articles. In the Science Times section of the paper the following Tuesday, there was an article entitled “Lotus Therapy,” on the growing use of the meditation cushion to treat problems previously consigned to the analyst’s couch. The next day, “Lotus Therapy” had taken over the top spot as the most e-mailed article. Clearly, something is going on. But that had become clear two weeks earlier when the conservative commentator David Brooks entitled his May 13 op-ed piece, “The Neural Buddhists.” [...]
A cognitive revolution?
To appreciate the cultural impact of the “cognitive revolution” discussed by David Brooks in his New York Times op-ed column “The Neural Buddhists” (May 13, 2008), we need to be clear about what has and has not been revolutionized by neuroscience. Brooks gets the research essentially right, but he overlooks some key issues raised by “neural Buddhism” that make me question his view of its future effects on religion and culture. [...]