By M. D. Faber
Turning into God's kids: Religion's Infantilizing technique was once written, its writer says, to alert readers to the position of infantilization within the Judeo-Christian culture often and in Christian ceremony and doctrine really. simply because faith performs such a big function in so may perhaps lives, it really is necessary to comprehend the underlying allure and value of spiritual doctrines.To that finish, changing into God's teenagers deals the reader an in-depth account of human neuropsychological improvement, whereas unearthing the Judeo-Christian tradition's explicitly infantilizing doctrines and rites. This compelling standpoint at the nature and which means of non secular habit explores concerns reminiscent of: to what quantity spiritual religion is grounded within the mnemonic recesses of the worshipper's mind, no matter if believers are predisposed by means of either genetic make-up and environmental prompting to stick to their non secular convictions, and why a few people are powerfully attracted to non secular religion whereas others reject it. a last bankruptcy explores the results of religion's infantilizing strategy vis-a-vis the function of cause and medical idea within the modern global.
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Extra resources for Becoming God's Children: Religion's Infantilizing Process
Later in infancy and childhood, and indeed later in life at all stages when we experience severe stress, ‘‘this is the mechanism to which the ego regresses’’ (p. 44). In this way, when the autistic phase subsides, or, to use the metaphors characteristic of Mahler’s treatise, when the ‘‘autistic shell’’ has ‘‘cracked’’ and the child can no longer ‘‘keep out external stimuli,’’ a ‘‘second protective, yet selective and receptive shield’’ begins to develop in the form of the ‘‘symbiotic orbit,’’ the mother and the child’s dual-unity.
It is affect that ‘‘guarantees’’ the motivational power of drives (p. 24). As human beings, and from the inception of our lives, we are in the world feelingly, perceive the world feelingly, interact with others feelingly, and inhabit our minds and our bodies feelingly. The upshot? There is a tight, dynamic connection between what Tomkins calls the affect system and the appearance of the internalized ‘‘presence’’ or ‘‘object’’3 within the individual’s psychological reality. As the parent-child relationship develops over time, it is steadily, unremittingly internalized by the growing youngster, not in some vague, metaphorical way, mind you, but emotionally, affectively, organically, even neurally until it becomes the foundation of his budding perceptual existence.
As the child experiences a growing capacity to be alone, his clamoring for omnipotent control starts to diminish. He shows less separation anxiety, fewer alternating demands for closeness and autonomy. Not only does he begin to understand empathetically what his mother is going through, but he begins to identify with the problems and struggles of the youngsters around him (p. 110).
Becoming God's Children: Religion's Infantilizing Process by M. D. Faber