Assignment #1 – MBA Choices in Finance Assigned Class 2 – Due 11:55pm on Sunday Week 4 75 Points – two page paper David Jetter graduated from college six years ago with a finance undergraduate degree. Although he is satisfied with his current job, his goal is to become an investment banker. He feels that an MBA degree would allow him to achieve his goal. After examining schools, he has narrowed his choice to either Prentice University or Mount Alliance College. Although internships are encouraged by both schools, to get class credit for the internship, no salary can be paid. Other than internships, neither school will allow its students to work while enrolled in its MBA program. David currently works at the money management firm of Dewey and Louis. His annual salary at the firm is $50,000 per year, and his salary expected to increase at 3 % per year until retirement. He is currently 28 years old and expects to work for 40 more years. His current job includes a fully paid health insurance plan, and his current average tax rate is 26 %. David has savings account with enough money to cover the entire cost of his MBA program. The Ritt College of Business at Prentice University is one of the top MBA programs in the country. The MBA degree requires two years of full time enrollment at the university. The annual tuition is $65,000, payable at the beginning of each school year. Books and other supplies are estimated to cost $3000 per year. David expects that after graduation from Prentice, he will receive a job offer for about $110,000 per year, with a $20,000 signing bonus. The salary at this job will increase at 4 % per year. Because of the higher salary, his average income tax rate will increase to 31 %. The Bradel School of Business at Mount Alliance College began its MBA program 16 years ago. The Bradel School is smaller and less well known than the Ritt College. Bradel offers an accelerated, one – year program, with a tuition cost of $80,000 to be paid upon matriculation. Books and other supplies for the program are expected to cost $4,500. David thinks that he will receive an offer of $92,000 per year upon the graduation, with an $18,000 signing bonus. The salary at this job will increase at 3.5 % per year. His average tax rate at this level of income will be 29 %. Both schools offer a health insurance plan that will cost $3,000 per year, payable at the beginning of the year. David also estimates that room and board expenses will cost $2,000 more per year at both schools than his current expenses, payable at the beginning of each year. The appropriate discount rate is 6.5 percent. 1. How does David’s age affect his decision to get an MBA? Explain why? 2. What other, perhaps non- quantifiable factors affect David’s decision to get an MBA? Explain in detail. http://selviautama.blogspot.com/2010/08/mba-decision.html 3. Assuming all salaries are paid at the end of each year, what is the best opti ...

1. Assignment #1 – MBA Choices in Finance
Assigned Class 2 – Due 11:55pm on Sunday Week 4
75 Points – two page paper
David Jetter graduated from college six years ago with a finance
undergraduate degree. Although
he is satisfied with his current job, his goal is to become an
investment banker. He feels that an
MBA degree would allow him to achieve his goal. After
examining schools, he has narrowed his
choice to either Prentice University or Mount Alliance College.
Although internships are
encouraged by both schools, to get class credit for the
internship, no salary can be paid. Other
than internships, neither school will allow its students to work
while enrolled in its MBA program.
David currently works at the money management firm of Dewey
and Louis. His annual salary at
the firm is $50,000 per year, and his salary expected to increase
at 3 % per year until retirement.
He is currently 28 years old and expects to work for 40 more
years. His current job includes a fully
paid health insurance plan, and his current average tax rate is 26
%. David has savings account
with enough money to cover the entire cost of his MBA
program.
The Ritt College of Business at Prentice University is one of the

2. top MBA programs in the country.
The MBA degree requires two years of full time enrollment at
the university. The annual tuition is
$65,000, payable at the beginning of each school year. Books
and other supplies are estimated to
cost $3000 per year. David expects that after graduation from
Prentice, he will receive a job offer
for about $110,000 per year, with a $20,000 signing bonus. The
salary at this job will increase at 4
% per year. Because of the higher salary, his average income
tax rate will increase to 31 %.
The Bradel School of Business at Mount Alliance College began
its MBA program 16 years ago.
The Bradel School is smaller and less well known than the Ritt
College. Bradel offers an
accelerated, one – year program, with a tuition cost of $80,000
to be paid upon matriculation.
Books and other supplies for the program are expected to cost
$4,500. David thinks that he will
receive an offer of $92,000 per year upon the graduation, with
an $18,000 signing bonus. The
salary at this job will increase at 3.5 % per year. His average
tax rate at this level of income will be
29 %.
Both schools offer a health insurance plan that will cost $3,000
per year, payable at the beginning
of the year. David also estimates that room and board expenses
will cost $2,000 more per year at
both schools than his current expenses, payable at the beginning
of each year. The appropriate
discount rate is 6.5 percent.
1. How does David’s age affect his decision to get an MBA?
Explain why?
2. What other, perhaps non- quantifiable factors affect David’s

3. decision to get an MBA? Explain in
detail.
http://selviautama.blogspot.com/2010/08/mba-decision.html
3. Assuming all salaries are paid at the end of each year, what is
the best option for David – from
a strictly financial standpoint? Explain why in detail with
calculations.
4. David believes that the appropriate analysis is to calculate
the future value of each option.
How would you evaluate this statement? So what is the future
value of each option?
5. What initial salary would David need to receive to make him
indifferent between attending
Prentice University and staying in his current position?
Explain in detail with calculations.
Students will be graded on their ability to cite examples from
the text or websites (except
Wikipedia). Students are to follow the guidelines for two page
papers (which means all papers
will have three sections: Introduction, Analysis and
Conclusion). Place the answers to the
questions in the analysis (you can number them which would
help the instructor grade it) and
make certain you have all the details for the calculations so the
instructor can follow your
thoughts. All papers are to use APA standards and have at

4. least three citations.
You must upload your file to Blackboard under Week2
Assignments. Go to the Assignment, scroll
down to “Attach Local File” and click Browse to select YOUR
file, then hit SUBMIT.
Evaluation Criteria for: Papers
Elements of Paper--
Individual
Assignments 1, and
2, 75 points each
WD
“A” 75 to 67.5 Points
Dev
“B” 67.4 to 60 Points
NSW
“C or lower”
59 to 52.5 Points or
lower
Introduction (10%)
Provides an interesting

5. introduction to the work.
Clearly states the purpose
of the work.
Provides a somewhat clear
introduction to the work.
Somewhat explains the
three to five main points
of analysis
Provides no clear
direction for the paper.
Does not explain the
three to five main points
of analysis to follow.
Analysis (50%)
Clearly and fully states the
problem and the
recommendation. Makes
a clear recommendation
Somewhat describes the
problem and the
recommendation. Makes
an unclear
Provides no real clarity or
recommendation. Does
not make a clear
recommendation or show

6. for the future. Connects
to concepts presented in
the texts and class
discussion.
recommendation. (Or may
leave one or two of these
out). And somewhat
connects this to the
research, and the texts.
how this connects to the
research, text.
Conclusion (20%) Connects to the
introduction in an
interesting way. Is short
and encompasses all of
the main points in the
paper.
Brings in new ideas that
are not highlighted in the
paper. Somewhat
connects with the
introduction and the
analysis sections of the
paper.
Brings in new ideas that
are not highlighted in the
paper. Does not connect
with the introduction and
analysis sections of the
paper.

7. Grammar, Speech
Patterns,
Punctuation and
APA (20%)
Clearly uses proper
grammar, APA for in text
citations and for all
references. The paper is
interesting and easy to
read.
Has more than three
errors in APA, grammar
and or punctuation.
Has more than four errors
in APA, grammar and or
punctuation.
N S W = Needs Significant Work D = Developing WD = Well
Developed
Assignment #1 – MBA Choices in Finance14BElements of
Paper-- Individual Assignments 1, and 2, 75 points each
Facebook
(https://www.facebook.com/sharer/sharer.php?u=https://religion
dispatches.org/gen-zs-religious-affiliation-stats-are-only-
confusing-if-you-view-them-from-a-christian-centric-
perspective/&display=popup&ref=plugin&src=share_button)

8. Tweet
(https://twitter.com/share?url=https://religiondispatches.org/gen
-zs-religious-affiliatio
perspective/&text=Gen%20Z%E2%80%99s%20Religious%20Af
filiation%20Stats%20Are%20ConfusCentric%20Perspective)
(https://religiondispatches.org/)
R E L I G I O N D I S P A T C H E S
B Y B R O O K W I L E N S K Y - L A N F O R D ( H T T P
S : / / R E L I G I O N D I S P A T C H E S . O R G / A U T H
O R / B R O O K -
W I L E N S K Y - L A N F O R D / ) / J U L Y 2 7 , 2 0 2 1
GEN Z’S RELIGIOUS AFFILIATION
STATS ARE CONFUSING … BUT ONLY
WHEN VIEWED FROM A CHRISTIAN-
CENTRIC PERSPECTIVE
119
i
https://www.facebook.com/sharer/sharer.php?u=https://religiond
ispatches.org/gen-zs-religious-affiliation-stats-are-only-
confusing-if-you-view-them-from-a-christian-centric-
perspective/&display=popup&ref=plugin&src=share_button
https://twitter.com/share?url=https://religiondispatches .org/gen-
zs-religious-affiliation-stats-are-only-confusing-if-you-view-
them-from-a-christian-centric-
perspective/&text=Gen%20Z%E2%80%99s%20Religious%20Af
filiation%20Stats%20Are%20Confusing%20%E2%80%A6%20B
ut%20Only%20When%20Viewed%20From%20a%20Christian-
Centric%20Perspective

9. https://religiondispatches.org/
https://religiondispatches.org/author/brook-wilensky-lanford/
R
ecently, Atlantic writer Derek Thompson tweeted an image of
two graphs of
religious survey data. The
first(https://twitter.com/DKThomp/status/141283769944317542
8/photo/1) showed
the number of people who say they “believe in God without a
doubt,”
broken down by generation: Gen Z numbers drop off
precipitously
since the late nineties. The
second(https://twitter.com/DKThomp/status/1412837699443175
428/photo/2) showed the
number who say they “believe in some higher power.” Here,
Gen Z showed
an equally precipitous rise, since around 2012. Thompson’s
tweet betrays
some exasperation with the apparently contradictory results:
“Depending on
how you ask the question,” he wrote, Gen Z was either “leading
a stunning
atheist revolution, or they’re extremely spiritual people without
an
organized religion to claim for themselves.”
But the graphs, made by political scientist of religion Ryan
Burge(https://twitter.com/ryanburge) using
GSS(https://gss.norc.org/) data, are only
contradictory if you read them from a limited, Christian-centric
perspective.

10. Asking about belief “without a doubt” implies that belief and
doubt are
mutually exclusive, not a pair of related and often fluctuating
mental habits.
The concept of “some higher power,” while assuming a
theological hierarchy
that’s not relevant to all traditions, seems to be perceived as a
larger
category than “God,” and thus an easier proposition for some
Gen Z survey
subjects to sign onto.
Neither are Thompson’s terms—“atheist” and “spiritual”—
contradictory.
“Spiritual,” an impossible-to-define term, does not require
belief in God,
although it can also describe a level of devotion within a
religious tradition.
Questions like these focus on “belief.” The recent Public
Religion Research
Institute (PRRI) “Census of American
Religion(https://www.prri.org/research/2020-
census-of-american-religion/#_ftn2)” focuses largely on
“affiliation.” But both
“belief” and “affiliation” are poor proxies for how something
called religion
exists in the world.
The inadequacy of measuring belief and affiliation is especially
apparent
when we are talking, as we often are, about the “nones.” That
term, it’s
worth repeating, refers to people who check “none of the above”
when given
a list of religious terms with which to affiliate. It’s true there

11. are real people
who describe themselves as “nones.” To learn about some of
them, I
recommend Kaya Oakes’s thoughtful study The Nones Are
Alright(https://religiondispatches.org/refusing-religion-
claiming-the-future-a-roundtable-
discussion-on-the-nones-are-alright/). The refusal to religiously
label oneself also
https://twitter.com/DKThomp/status/1412837699443175428/pho
to/1
https://twitter.com/DKThomp/status/1412837699443175428/pho
to/2
https://twitter.com/ryanburge
https://gss.norc.org/
https://www.prri.org/research/2020-census-of-american-
religion/#_ftn2
https://religiondispatches.org/refusing-religion-claiming-the-
future-a-roundtable-discussion-on-the-nones-are-alright/
has a long and deep American history. But shouldn’t the
existence of the
“nones,” and the purported
“rise(https://www.pewforum.org/2012/10/09/nones-on-
the-rise/)” or “fall(https://religionnews.com/2021/07/08/survey-
white-mainline-protestants-
outnumber-white-evangelicals/)” of their numbers, tell us just
as much about the
limitations of the other options for “affiliation” on that list?
And maybe even
about the limitations of “affiliation” and “belief” in general?
Here are three

12. of those limitations.
Practice, Practice, Practice. Say it with me: religion is less
about what you
believe than what you do. Indeed, when it comes to observing
how
something called “religion” shows up in the world, practice is
all we have to
go on. You cannot get inside someone else’s head. Yet we
persist in defining
religion as a “belief system.”
One of my favorite ways to demonstrate the absurdity of this is
Beliefnet’s
“Belief-O-
Matic(https://www.beliefnet.com/entertainment/quizzes/beliefo
matic.aspx)”
quiz. You answer a series of strictly theological questions:
about the
existence of supernatural entities, what it means to align oneself
with those
entities; what happens after we die. Then it assigns you an
affiliation based
on your declared beliefs. I usually end up around 40% Hindu
and 60%
Quaker, neither of which religious tradition I have any personal
connection
to.
The cognitive dissonance forces us to notice the many other
practices we use
to define religiousness: by the family that we were born or
raised in, by
what kind of prayers we say, by the church we attend, or don’t.
Which brings
me to my second point.

13. It’s Complicated. Even if we ask about practice instead of
belief, the answers
don’t do justice to the complexity with which most people “do”
religion (or
not). It’s easy to fall into authenticity traps when asking “how
many times a
day you pray?” or “how often you attend a house of worship?”
The answer
to the latter question is notoriously
dependent(https://www.pewforum.org/2021/01/14/measuring-
religion-in-pew-research-
centers-american-trends-panel/) on whether a live person is
asking the question:
in the U.S., a high percentage of people apparently think they
should be
attending religious services.
And here again, thinking this way can privilege certain ways of
being
religious: What if prayer is silent or ongoing in your practice,
or what if
there is no house of worship? And there is no straight line
between quantity
of practice and self-identified quality of religiosity. What if I
just really love
https://www.pewforum.org/2012/10/09/nones-on-the-rise/
https://religionnews.com/2021/07/08/survey-white-mainline-
protestants-outnumber-white-evangelicals/
https://www.beliefnet.com/entertainment/quizzes/beliefomatic.a
spx
https://www.pewforum.org/2021/01/14/measuring-religion-in-
pew-research-centers-american-trends-panel/

14. Catholic Mass although my family is Jewish? What if the more I
pray the
more I doubt? (Do you know anyone who is really “without a
doubt”?)
The appropriate genre to express the kind of complex
relationship many
individuals have with something called “religion” isn’t survey
data but
literary journalism. The online religion magazine Killing the
Buddha(https://killingthebuddha.com/about/) (shameless plug),
founded in 2000 by
Jeff Sharlet and Peter Manseau for people who are “both hostile
and drawn
to talk of God,” has survived and thrived because that mix
continues to be
fascinating.
Freedom of Choice. My third limitation of measuring
“affiliation” is a hard
one for Americans to accept: Religious affiliation is not solely a
matter of
individual choice. The notion that we are all autonomous
entities able to
freely move toward enlightenment using whatever religious or
non-
religious beliefs and practices we select for ourselves has
always been more
ideal than real—and once again more Protestant than not.
For one thing, who counts as “affiliated” varies widely by
tradition and
perspective. I might not affiliate myself with Judaism in a
survey, but if
we’re counting people whose mothers are Jewish, I go on that

15. list. Some
Catholic parishes continue to count anyone baptized or
confirmed there as
“Catholic” no matter where those individuals are now or what
they’ve gone
on to choose. As Megan Goodwin and Ilyse Morgenstein Fuerst
like to say on
their essential religion podcast, Keeping it
101(https://keepingit101.com/): “even
if you’re done with religion, religion is not done with you.”
For another thing, many non-white Americans have their
religious identity
racialized, and vice versa. Anyone who “reads” as Muslim can
be subject to
Islamophobic violence, no matter what they believe, or practice,
or don’t.
Consider the way that
racist(https://islamophobiaisracism.wordpress.com/)
Islamophobic violence has been
directed(http://america.aljazeera.com/articles/2015/12/29/sikh-
americans-not-muslims-but-
suffer-islamophobia.html) against Sikh Americans, or how
Buddhist temples are
targets(https://www.nbcnews.com/news/asian-america/los-
angeles-police-probe-fire-
vandalism-japanese-buddhist-temple-n1259148) of anti-AAPI
violence. Religious
choice is, on some level, a white privilege.
So “belief” is inaccessible and exists in a complex relationship
with practice;
and our own religious “affiliation” or lack thereof doesn’t

16. necessarily count
for much in the world at large. Why then do we persist in trying
to count
American religion? My goal isn’t to get rid of these surveys, but
to look at
https://killingthebuddha.com/about/
https://keepingit101.com/
https://islamophobiaisracism.wordpress.com/
http://america.aljazeera.com/articles/2015/12/29/sikh-
americans-not-muslims-but-suffer-islamophobia.html
https://www.nbcnews.com/news/asian-america/los-angeles-
police-probe-fire-vandalism-japanese-buddhist-temple-
n1259148
them differently. They are indeed “data,” but not in the way
they purport to
be. There may not be any solid, observable referent for the
numbers of
young people who say they “believe” in some kind of “higher
power.” But
that does not mean we shouldn’t ask. Any survey is a snapshot
of a moment,
in which the questions reveal as much as, if not more than, the
answers.
Facebook
(https://www.facebook.com/sharer/sharer.php?u=https://religion
dispatches.org/gen-zs-religious-affiliation-stats-are-only-
confusing-if-you-view-them-from-a-christian-centric-
perspective/&display=popup&ref=plugin&src=share_button)
Tweet
(https://twitter.com/share?url=https://religiondispatches.org/gen
-zs-religious-affiliatio

17. perspective/&text=Gen%20Z%E2%80%99s%20Religious%20Af
filiation%20Stats%20Are%20ConfusCentric%20Perspective)
119
https://www.facebook.com/sharer/sharer.php?u=https://religiond
ispatches.org/gen-zs-religious-affiliation-stats-are-only-
confusing-if-you-view-them-from-a-christian-centric-
perspective/&display=popup&ref=plugin&src=share_button
https://twitter.com/share?url=https://religiondispatches.org/gen-
zs-religious-affiliation-stats-are-only-confusing-if-you-view-
them-from-a-christian-centric-
perspective/&text=Gen%20Z%E2%80%99s%20Religious%20Af
filiation%20Stats%20Are%20Confusing%20%E2%80%A6%20B
ut%20Only%20When%20Viewed%20From%20a%20Christian-
Centric%20Perspective
Psychologists Are Learning What Religion Has Known for
Years
Social scientists are researching what humans can do to improve
their quality of life. Their findings echo what religious practices
perfected centuries ago.
WIRED OPINION
ABOUT
David DeSteno
is a professor of psychology at Northeastern University and
author of How God Works: The Science Behind the Benefits of
Religion.
9/14/21
https://www.wired.com/story/psychologists-religion-how-god-
works/

18. This story is adapted from How God Works: The Science
Behind the Benefits of Religion, by David DeSteno.
Even though I was raised Catholic, for most of my adult life, I
didn’t pay religion much heed. Like many scientists, I assumed
it was built on opinion, conjecture, or even hope, and therefore
irrelevant to my work. That work is running a psychology lab
focused on finding ways to improve the human condition, using
the tools of science to develop techniques that can help people
meet the challenges life throws at them. But in the 20 years
since I began this work, I’ve realized that much of what
psychologists and neuroscientists are finding about how to
change people’s beliefs, feelings, and behaviors—how to
support them when they grieve, how to help them be more
ethical, how to let them find connection and happiness—echoes
ideas and techniques that religions have been using for
thousands of years.
Science and religion have often been at odds. But if we remove
the theology—views about the nature of God, the creation of the
universe, and the like—from the day-to-day practice of religious
faith, the animosity in the debate evaporates. What we’re left
with is a series of rituals, customs, and sentiments that are
themselves the results of experiments of sorts. Over thousands
of years, these experiments, carried out in the messy thick of
life as opposed to sterile labs, have led to the design of what we
might call spiritual technologies —tools and processes meant to
sooth, move, convince, or otherwise tweak the mind. And
studying these technologies has revealed that certain parts of
religious practices, even when removed from a spiritual context,
are able to influence people’s minds in the measurable ways
psychologists often seek.
My lab has found, for example, that having people practice
Buddhist meditation for a short time makes them kinder. After

19. only eight weeks of study with a Buddhist lama, 50 percent of
those who we randomly assigned to meditate daily
spontaneously helped a stranger in pain. Only 16 percent of
those who didn’t meditate did the same. (In reality, the stranger
was an actor we hired to use crutches and wear a removable foot
cast while trying to find a seat in a crowded room.) Compassion
wasn’t limited to strangers, though; it also applied to enemies.
Another study showed that after three weeks of meditation, most
people refrained from seeking revenge on someone who insulted
them, unlike most of those who did not meditate. Once my team
observed these profound impacts, we began looking for other
linkages between our previous research and existing religious
rituals.
Gratitude, for instance, is something we had studied closely,
and a key element of many religious practices. Christians often
say grace before a meal; Jews give thanks to God with the
Modeh Ani prayer every day upon awakening. When we studied
the act of giving thanks, even in a secular context, we found it
made people more virtuous. In a study where people could get
more money by lying about the results of a coin flip, the
majority (53 percent) cheated. But that figure dropped
dramatically for people who we first asked to count their
blessings. Of these, only 27 percent chose to lie. We’ve also
found that when feeling gratitude to a person, to fate, or to God,
people become more helpful, more generous, and even more
patient.
Even very subtle actions—like moving together in time—can
exert a significant effect on the mind. We see synchrony in
almost every religion the world over: Buddhists and Hindus
often chant together in prayer; Christians and Muslims regularly
kneel and stand in unison during worship; Jews often sway, or
shuckle, when reciting prayers together. These actions belie a
deep purpose: creating connection. To see how it works, we
asked pairs of strangers to sit across a table from one another,

20. put on headphones, and then tap a sensor on the table in front of
them each time they heard a tone. For some of these pairs, the
sequence of tones matched, meaning they’d be tapping their
hands in unison. For others, they were random, meaning hand
movements wouldn’t be synchronized. Afterward, we created a
situation where one member of each pair got stuck doing a long
and difficult task. Not only did those who had been moving
their hands in unison report feeling more connection with and
compassion for their partner who was now toiling away, 50
percent of them decided to lend the partner a hand—a big
increase over the 18 percent who decided to help without having
just moved in sync.
The combined effects of simple elements like these—ones that
change how we feel, what we believe, and who we can depend
on—accumulate over time. And when they’re embedded in
religious practices, research has shown they can have protective
properties of sorts. Regularly taking part in religious practices
lessens anxiety and depression, increases physical health, and
even reduces the risk of early death. These benefits don’t come
simply from general social contact. There’s something specific
to spiritual practices themselves.
The ways these practices leverage mechanisms of our bodies
and minds can enhance the joys and reduce the pains of life.
Parts of religious mourning rituals incorporate elements science
has recently found to reduce grief. Healing rites contain
elements that can help our bodies heal themselves simply by
strengthening our expectations of a cure. Religions didn’t just
find these psychological tweaks and nudges long before
scientists arrived on the scene, but often packaged them
together in sophisticated ways that the scientific community can
learn from.
The surprise my colleagues and I felt when we saw evidence of
religion’s benefits was a sign of our hubris, born of a common

21. notion among scientists: All of religion is superstition and,
therefore, could have little practical benefit. I’ll admit that
we’re unlikely to learn much about the nature of the universe or
the biology of disease from religion. But when it comes to
finding ways to help people deal with issues surrounding birth
and death, morality and meaning, grief and loss, it would be
strange if thousands of years of religious thought didn’t have
something to offer.
Over the past few years, as I’ve looked back at the results of my
studies and those of other researchers, I’ve come to see a
nuanced relationship between science and religion. I now view
them as two approaches to improving people’s lives that
frequently complement each other. It’s not that I’ve suddenly
found faith or have a new agenda to defend religion. I firmly
believe that the scientific method is a wonder, and offers one of
the best ways to test ideas about how the world works. Like any
good scientist, I’m simply following the data without prejudice.
And it’s humbling.
Rather than scoffing at religion and starting psychological
investigations from scratch, we scientists should be studying
rituals and spiritual practices to understand their influence, and
where appropriate, create new techniques and therapies
informed by them. Doing this doesn’t require accepting a given
theology—just an open mind and an attitude of respect. Not
doing it risks betraying our principles. If we ignore that body of
knowledge, if we refuse to take these spiritual technologies
seriously as a source of ideas and inspiration to study, we slow
the progress of science itself and limit its potential to benefit
humanity. It’s by talking across the boundaries that usually
divide us—science versus religion, one faith versus another—
that we’ll find new ways to make life better.
From the book HOW GOD WORKS: The Science Behind the

22. Benefits of Religion by David DeSteno. Copyright © 2021 by
David DeSteno. To be published September 14 by Simon &
Schuster, Inc. Printed by permission.
WIRED Opinion publishes articles by outside contributors
representing a wide range of viewpoints. Read more opinions
here, and see our submission guidelines here. Submit an op-ed
at [email protected]