Reduction: the Cheshire cat problem and a return to roots

In this paper, I propose two theses, and then examine what the consequences of those theses are for discussions of reduction and emergence. The first thesis is that what have traditionally been seen as robust, reductions of one theory or one branch of science by another more fundamental one are a largely a myth. Although there are such reductions in the physical sciences, they are quite rare, and depend on special requirements. In the biological sciences, these prima facie sweeping reductions fade away, like the body of the famous Cheshire cat, leaving only a smile. ... The second thesis is that the “smiles” are fragmentary patchy explanations, and though patchy and fragmentary, they are very important, potentially Nobel-prize winning advances. To get the best grasp of these “smiles,” I want to argue that, we need to return to the roots of discussions and analyses of scientific explanation more generally, and not focus mainly on reduction models, though three conditions based on earlier reduction models are retained in the present analysis. I briefly review the scientific explanation literature as it relates to reduction, and then offer my account of explanation. The account of scientific explanation I present is one I have discussed before, but in this paper I try to simplify it, and characterize it as involving field elements (FE) and a preferred causal model system (PCMS) abbreviated as FE and PCMS. In an important sense, this FE and PCMS analysis locates an “explanation” in a typical scientific research article. This FE and PCMS account is illustrated using a recent set of neurogenetic papers on two kinds of worm foraging behaviors: solitary and social feeding. One of the preferred model systems from a 2002 Nature article in this set is used to exemplify the FE and PCMS analysis, which is shown to have both reductive and nonreductive aspects. The paper closes with a brief discussion of how this FE and PCMS approach differs from and is congruent with Bickle’s “ruthless reductionism” and the recently revived mechanistic philosophy of science of Machamer, Darden, and Craver.     

The Roman Catholic Pedophilia Crisis and the Call to Erotic Conversion

Abstract

The abuse of children and associated cover-ups have damaged the laity's trust in priests, unsettled the church's finances and exposed a culture of self-deception. Consequently, there is more focus on priest's sexual orientation and a clerical culture that includes hidden sexual behavior. Yet, Rome and the bishops are creating an environment which encourages the suppression of sexuality. In this climate, priests may be more prone to a less healthy and less mature incorporation of sexuality into daily living. Meanwhile, little theological discussion has occurred regarding the contribution of the church's narrow view of sexuality on this crisis. As a response, this article will use Lonergan's methodology to introduce the notion of Erotic Conversion, or, ‘turning with’ our sexual energies in an affirming manner. This concept will be brought into dialogue with the concept of embodiment and those theologies which have arisen from the gay and lesbian liberation movement.     

The Rorschach M response: a return to its roots

The Exner (1986) system of scoring of the Rorschach results in a human movement response (M), which is far afield from Rorschach's original intent. This divergence can easily lead to faulty interpretations of a record as there is no need for kinesthetic reactions on behalf of the subject in Exner's system. The need to return to a traditional view of the M is demonstrated through a focus on theory and the literature that illustrates Rorschach's intent. The alteration of the M results in a scoring system which, due to its differences, must come up with a separate interpretative system and not consider itself part of the Rorschach system that Rorschach envisioned.     

Comments on "the Rorschach M response: a return to its roots"

These comments address three interrelated issues posed in Kramer's article concerning Rorschach's definition of the M response and the criteria for M that is applied in the Comprehensive System, the possibility that M may be overscored by the criteria for the Comprehensive System, and the issue of whether the Rorschach is amenable to quantification and empirical scrutiny. Kramer has oversimplified and misconstrued statements by Rorschach, Beck, and Bohm; in reality, the criterion for the scoring of M responses in the Comprehensive System differs very little, if at all, from that suggested by Rorschach. The accumulated history of the test seems to confirm that it is amenable to quantification and empirical scrutiny.     

The Difference Catholic Makes: Catholic Faculty and Catholic Identity

This study examines, for the case of Catholics, the thesis that a "critical mass" of devoted faculty members—50 percent or more, according to the papal document Ex Corde Ecclesia—serves to promote or preserve the religious character of religiously affiliated institutions of higher education. Factor analysis and structural equations are employed to analyze a random sample of faculty members ( n = 1,290) and institutional profiles ( n = 100) of American Catholic colleges and universities. Catholic faculty show higher support for Catholic identity in latent structures of aspiration for improved Catholic distinctiveness, a desire for more theology or philosophy courses, and longer institutional tenure. Institutions having a majority of Catholic faculty exhibit four properties consistent with stronger Catholic identity: a policy of preferential hiring for Catholics ("hiring for mission"), a higher proportion of Catholic students, higher faculty aspiration for Catholic identity, and longer faculty tenure in the institution. These latter two characteristics are not due simply to aggregation, but are stronger, on average, for Catholic faculty when they are in the majority. Preferential hiring marks Catholic identity, but is ineffective to increase the proportion of Catholic faculty. I conclude that the prediction of the critical mass thesis is correct.     

天主教称谓浅释

一、主教 源于希腊文.意为“监督者”.《新约圣经》中指对一定区域教会进行监督管理的人.实行主教制的教会中品位最高的神职人员,并传称为使徒的继位人.通常为一个教区的主管人,有祝圣神父之权.在主教品位中,有时又细分作一些非品位性的级别,如大主教、都主教等.     

Sterilization, Catholic health care, and the legitimate autonomy of culture.

Disagreement over the legitimacy of direct sterilization continues within Catholic moral debate, with painful and at times confusing ramifications for Catholic healthcare systems. This paper argues that the medical profession should be construed as a key moral authority in this debate, on two grounds. First, the recent revival of neo-Aristotelianism in moral philosophy as applied to medical ethics has brought out the inherently moral dimensions of the history and current practice of medicine. Second, this recognition can be linked to Catholic morality through Vatican II's affirmation of the legitimate autonomy of culture, including the sciences. A partial precedent for understanding the moral authority of medicine can be found in the recent history of Catholic medical morality, and we further argue that a full contemporary recognition of that authority would weigh against an absolute prohibition of direct sterilizations. Institutionally, we propose the allowance of direct sterilizations in cases where the clinically perceived biomedical good of the patient is at stake.     

Catholic Head Teachers: The importance of culture building in approaches to spiritual and moral development and the transmission of faith tradition

Voluntary aided Catholic schools form 10% of the state education provision. Within the state system, voluntary aided schools maintain a particular educational philosophy and the head teachers of these schools play an important role in maintaining and developing this philosophy. This paper explores the role of the head teacher of the Catholic school in developing a school culture that seeks to make a positive contribution to children's spiritual and moral development.     

The Psychological Processes of Discerning the Vocation to the Catholic Priesthood: A Qualitative Study

This study explores the psychological process of discerning the vocation to the Catholic priesthood. Grounded theory, a qualitative research methodology, was used to uncover the meaning and essence of the psychological processes of discerning the vocation to the Catholic priesthood. Five themes emerged from the data paralleling other developmental theories. Presently, assessment work follows similar patterns used in vocational testing in relation to any career. Based on the findings of this research, another facet of psychological assessment in regards to developing a sense of self may be beneficial in understanding a man’s readiness to serve the Catholic Church as a priest.     

The Catholic Diocese: A Transversalized Institution

The Catholic Church is built, on the one hand, upon a hierarchical structure and vertical relationships, with stratified duties, centered around an organizational culture which is based on strict obedience to institutional directives and which has a monopoly on the administration of the goods and resources concerning salvation. On the other hand, since the Second Vatican Council, the Church has proposed to incorporate lay people into God's Kingdom, a development which represents an opening to the active participation of diverse groups and a redistribution of access to the goods of salvation. Analysts may take a position one way or the other regarding their definition of the Church, and some even state the existence of a dominant church and a people's church. In contrast to both these perspectives, this paper looks at a methodological and theoretical model for studying diversity within Catholic unity. The model is based on the concept of the 'transversalized institution' as it is applied to the way in which Guadalajara's diocese functions.     

以儒辨天与以佛辨天：晚明佛教丛林对天主教义的论难

明万历年间。西方天主教的传入中国及其对佛教的批评,使佛教丛林面临异质宗教的极大挑战。基于护法维教的宗教立场,晚明丛林展开了破辟天主教的思想论辨。其代表僧人为云栖袜宏、密云圆悟、费隐通容、罗川如纯等。其破辟天学的方法立场,主要为以天辨天、以儒辨天与以佛辨天,表明儒佛圆融、儒佛调和论的深入。丛林对天主教义中的天主论、人性论、灵魂说、天堂地狱说等内容展开的破辟及其思想论战,为佛教复兴增添了新的现实内容。