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One of my favorites from the network (and I subscribe to a bunch of these) is the New Books in Big Ideas podcast. The most recent of these is a conversation with A. David Redish, author of The Mind within the Brain, which discusses the various kinds of memory and cognition, decision-making processes, and the problems that may arise with all these.
During the podcast, he and the host, Marshall Poe, discussed procedural vs. deliberative (also known as declarative) cognition and how these affect decision-making processes and human behavior generally. Prof. Redish mentioned that you learn to do new things–basketball was the example, but there are others–through a process that initially engages the deliberative/declarative systems but then moves toward ingraining those things into the procedural systems of the mind.
It was a fascinating discussion, especially because I really have very little background in psychology. (Come on–I went to grad school for religion, law school, and worked in IT. Something had to give! I also know very little about art, for what it’s worth.) And it got me to thinking about what my misgivings and comfort levels are with traditional prayer in a less traditional Jewish context, and why halakhic observance (or heck, remembering that I don’t actually want to eat very much meat) is so difficult for newcomers.
One of the tricks of procedural memory/cognition is that it engages the dopamine feed into our brains, which is why athletes talk about disengaging your conscious thinking and talk about being “in the zone.” My experience with the traditional prayer services is like this–I can get “in the zone” where I’m executing (in a technical manner) and feel really comfortable. But that doesn’t happen when I stop and read the words.
Actually, it does–but it engages the “in the zone” feeling for reading and translating Hebrew, rather than the “in the zone” feeling for reciting the prayers. The problem, of course, is that when I’m in the Hebrew zone, I remember that I don’t actually agree with the contents of the prayers. And I think this explains why I and others sometimes feel uncomfortable with the different liturgical approach of Secular Humanistic Judaism. (In my rabbinical school class a couple of weeks ago, Rabbi Chalom explained this as we’re damned if we do and damned if we don’t–people don’t actually agree often with the content of the prayers, but they refuse to allow change.)
This actually has me feeling pretty optimistic about my own ability to adjust out of the unease I feel with some of the liturgical challenges of Humanistic Judaism. Eventually, I realize, I’ll “get there.” The challenge will be making myself practice differently until what is deliberative becomes procedural.
I think many of us approach Judaism this way generally. “Why do we do it this way?” “We’re used to it.” “That’s absurd, don’t you think?” “Sure, but it’s how we do it!”
That covers a wide range of issues; in the liberal Jewish movements, we all “know” that many of the biblical texts aren’t literally true. Yet Rabbi David Wolpe (a Conservative rabbi) got in some trouble at a Passover seder when he said something like, “The Exodus didn’t really happen,” and was upbraided not because the audience disagreed, but because they just didn’t want to hear it in context–like that’s dirty laundry we ignore in public.
So the challenge for many of us will be, in the future, shaking up that procedural memory. Seems like it will be an interesting challenge.