Symbiosis, the Family, and Natural Systems

Family systems theory, as developed by Murray Bowen, has its conceptual basis in natural systems. A basic premise is that emotional process is not unique to homo sapiens and that human behavior might better be understood by observing this process in the broader context of all natural systems. This essay discusses the phenomenon of symbiosis as it is used in the natural sciences and as it relates to the emergence of increasingly complex systems in nature. Finally, the emergence of the parent/offspring symbiosis from its possible origins to its development in the human family is discussed.     

Evolution, Sociobiology, and the Atonement

This essay views Christian doctrines of the atonement in the light of evolution and sociobiology. It argues that most of the doctrines are false because they use a false premise, the historicity of Adam and the Fall. However, two doctrines are not false on those grounds: Abelard's idea that Jesus' life is an example and Athanasius' concept that the atonement changes human nature. Employing evolution's and sociobiology's concepts of the egocentric and ethnocentric nature of humanity and the synergy between genes and environments to produce a "nature," this essay shows that these two doctrines can be amalgamated to make sense of the atonement in the late twentieth century.     

Humans as professional interactants with elephants in a global commons

All current versions of ethics for human interaction with animals are based on theories originally developed for relationships between humans or for human understanding of the environment. The perceived analogies between relationships among humans those theories were designed for and the relationships between human and animals have led to specifically revised and adapted theories for ethical interaction between humans and animals. In this essay I propose two further analogies that I develop into one core argument to cover specific issues in human–animal relationships not yet adequately addressed. First I adapt the ethical theory designed for use between human professionals and their clients for analogous use in the power relationship between humans and animals; second I similarly adapt the ethical theory designed for interactions between humans and the global environment. I use elephants as example of an animal species and they stand as proxy for all similar animal species. The overall argument justifies moral duties for humanity to protect both species and the global biosphere as home for all living organisms.     

Gender: Genetics,Genitality, Generosity (Grace), Gentility

After acknowledging that gender is defined at many levels and that definitions may not be concordant across all of these layers of human development, this essay illuminates how these threads intertwine with one another to produce a final product that we call a person. Gene expression, gender identity, sexual orientation, and anatomic structures are not always coterminus. Arbitrarily assigning an infant child with maldefined genitalia to a socially defined gender role on the basis of surgical convenience may (should) be perceived as an act of violence, and an untruth. A further intent of this article is to help in pastoral settings to respond to events which raise points of anxiety and concern, among persons of faith, which are sometimes associated with instances of discrepancy.     

Response to Ranganathan

This essay responds to Bharat Ranganathan's “Comment” on my essay, “The Concept of Dignity in the Universal Declaration of Human Rights” (2011). Addressing key criticisms in this “Comment,” I make the following points. First, neither the idea of inherent dignity being “imparted” to humans, nor the Universal Declaration's implication—through its use of terms such as “inherent” and “inalienable”—that humans participate in transcendent reality, necessarily presuppose a Christian metaphysics. Second, a concept such as “inherent dignity” must be affirmed to be intrinsically heuristic unless we are to assume that its meaning can be completely known within the conditions of existence; but this affirmation does not render such concepts “indeterminate of sense.” Finally, Ranganathan's distinction between“weak” and “strong” senses of transcendence is untenable. If human truths beyond all contingencies are knowable (“weak” transcendence), then there must be a real dimension of meaning that transcends all contingencies (“strong” transcendence).     

The self in deep ecology: A response to Watson

ABSTRACT

Richard Watson maintains that deep ecology suffers from an internal contradiction and should therefore be rejected. Watson contends that deep ecology claims to be non-anthropocentric while at the same time is committed to setting humans apart from nature, which is inherently anthropocentric. I argue that Watson’s objection arises out of a fundamental misunderstanding of how deep ecologist’s conceive of the ‘Self.’ Drawing on resources from Buddhism, I offer an understanding of the ‘Self’ that is fully consistent with deep ecology, and does not lead to the anthropocentric contradiction that Watson identifies. The paper will proceed as follows: First, I articulate Watson’s objection, and briefly discuss the traditional deep ecology position. Next, I turn to a discussion of the ‘Self’ and show that there are conceptions of human nature that are not separate from ‘Nature.’ It will thus be shown that deep ecology is not inconsistent and need not be rejected.     

Citizen Vermigli

Abstract

Peter Martyr Vermigli’s flight from Italy in 1542 left him divested of his Catholic religious heritage, but the same is not to be asserted for his Florentine republicanism. Vermigli has been viewed either as a republican (Bravi) or inclined to monarchism (Kingdon and Kirby) consonant with his time in England. This essay treats Vermigli’s presuppositions on what the human animal is, and what polity best suits such a creature. This essay engages Vermigli the Humanist in light of his Christian anthropology, and in particular his thinking about the ultimate end for humans created in the image and likeness of God, as well as what this likeness tell us about the human ability to reach its telos faced with the reality of the Fall.     

Challenges To Human Equality

According to liberal egalitarian morality, all human beings are one another's moral equals. Nonhuman animals, by contrast, are not considered to be our moral equals. This essay considers two challenges to the liberal egalitarian view. One is the ``separation problem,' which is the challenge to identify a morally significant intrinsic difference between all human beings and all nonhuman animals. The other is the “equality problem,” which is to explain how all human beings can be morally equal when there are some human beings whose psychological capacities (and, in some cases, their psychological potentials as well) are no higher than those of certain nonhuman animals. The focus throughout is on the ethics of killing but the arguments are of broader relevance. The essay reaches a skeptical conclusion about our ability to meet these challenges.     

Visual marking and the perception of salience in visual search

In the present study, the gap paradigm originally developed by Watson and Humphreys (1997) was used to investigate whether the process of visual marking can influence the perceptual salience of a target in visual search. Consistent with previous studies (Watson & Humphreys, 1997), the results showed that search was not affected by the presence of the preceding distractors when the target was relatively low in salience. This finding suggests that visual marking can increase the efficiency of visual search by decreasing the size of the search set. However, more important, the results also showed that search was affected by the presence of the preceding distractors when the target was relatively high in salience. This finding suggests that visual marking may be limited in its ability to increase the perceptual salience of the target. Together, the results of the present study suggest that the effectiveness of visual marking may vary as a function of search context.     

这一次沃森的“猜想”对吗？——糖尿病是一种氧化还原性疾病

2型糖尿病发病机制的氧化应激学说被广泛地接受,可是大量的证据表明,服用抗氧化剂并不能增加胰岛素的敏感性,相反,体育锻炼能够增加氧化应激,却是治疗糖尿病的首选方案。分子机制的研究也表明,细胞内氧化应激不足时,会导致内质网无法合成二硫键,导致胰岛素生成不足。由此沃森推测,糖尿病是由于氧化应激不足所致。同理,氧化应激不足可能也是阿尔茨海默病、肿瘤等疾病的发病机制之一。沃森的呼声让现在普遍认为氧化应激有害理论的人们开始重新审视氧化应激在机体中的有益作用。     

NATURE, HISTORY, AND GOD: TOWARD AN INTEGRATED CONCEPTUALIZATION

Abstract. In this paper I attempt to bring the ancient symbol God into a meaningful and illuminating conceptual relationship with modern understandings of the development of the cosmos, the evolution of life, and the movements of human history. The term "God" is taken to designate that reality (whatever it may be) which grounds and undergirds all that exists, including us humans; that reality which provides us humans with such fulfillment or salvation as we may find; that reality toward which we must turn, therefore, if we would flourish. I suggest that the cosmos can quite properly be interpreted today in terms of two fundamental ideas: (1) a notion of "cosmic serendipitous creativity," (2) the expression of which is through "directional movements" or "trajectories" of various sorts that work themselves out in longer and shorter stretches of time. In a universe understood in these terms, the symbol "God" may be taken to designate the underlying creativity working in and through all things, and in particular working in and through the evolutionary-historical trajectory on which human existence has appeared and by which it is sustained. The symbol "God" can thus perform once again its important function of helping to focus human consciousness, devotion, and work in a way appropriate to the actual world and the enormous problems with which men and women today must come to terms; but the ancient dualistic pattern of religious piety and thinking in which God is regarded as a supernatural Creator and governor of the world—so hard to integrate with modern conceptions of nature and history—is thoroughly overcome.     

The contribution of distinct subregions of the ventromedial frontal cortex to emotion,social behavior,and decision making

Damage to the ventromedial frontal cortex (VMFC) in humans is associated with deficits in decision making. Decision making, however, often happens while people are interacting with others, where it is important to take the social consequences of a course of action into account. It is well known that VMFC lesions also lead to marked alterations in patients’ emotions and ability to interact socially; however, it has not been clear which parts of the VMFC are critical for these changes. Recently, there has been considerable interest in the role of the VMFC in choice behavior during interpersonal exchanges. Here, we highlight recent research that suggests that two areas within or adjacent to the VMFC, the orbitofrontal cortex (OFC) and the anterior cingulate cortex (ACC), may play distinct but complementary roles in mediating normal patterns of emotion and social behavior. Converging lines of evidence from human, macaque, and rat studies now suggest that the OFC may be more specialized for simple emotional responses, such as fear and aggression, through its role in representing primary reinforcement or punishment. By contrast, the ACC may play a distinct role in more complex aspects of emotion, such as social interaction, by virtue of its connections with the discrete parts of the temporal lobe and subcortical structures that control autonomic responses.     

The Rational Choice Approach to Human Studies: A Reexamination

This article reexamines the rational choice or economic approach to human studies. Its adherents claim that its extension beyond its original domain to all human behavior can finally lead to integration of the human studies, especially social theory, and thus their elevation from what they see as a chaotic state. Specifically, they propose grounding human studies on the premise that humans are rational egoists or self-interested utility maximizers. Although this premise has been the conceptual foundation of orthodox economic theory, it has been questioned, and even in part discredited in its heterodox versions. This reexamination casts serious doubts on such claims.     

Episodic memory: what can animals remember about their past?

The question of whether episodic memory, the ability to recall unique, personal experiences, is restricted to humans is a matter of current controversy. Recent work on food-storing jays suggests that several features of episodic memory may not be as exclusive to humans as previously thought. In this review we outline the critical features of episodic memory in humans, its relationship to declarative memory, and recent results revealing that jays can learn to perform a task that depends on certain features of episodic memory and can thus be considered 'episodic-like'. Finally, we compare this avian performance with a contemporary definition of human episodic memory and consider the implications for studies of hippocampal function and animal cognition.     

Doxological Extended Cognition

Many Christian theologians have proposed a universal knowledge of God implanted in all humans. Thomas Aquinas famously stated that all humans have some knowledge of God, confused though it may be. John Calvin developed this proposition in much more detail and concluded that there is a cognitive faculty in humans, the sensus divinitatis, committed to giving the cognizer knowledge of God. Independent of such theological concerns, a current movement in cognitive science proposes a radical change to the traditional boundaries drawn around the human mind. Proponents of mental extension, such as Andy Clark, argue that the mind extends well beyond the body and should be approached in a much broader conceptual analysis. This essay arises from the conviction that the Extended Mind (EM) framework offers new insights into developing a cognitive understanding of the sensus divinitatis. Drawing in equal parts on current arguments for mental extension and the sensus divinitatis, the essay establishes the compatibility between the two arguments and indicates how an integration of the two can yield significant benefits for both mental extension and the sensus divinitatis: the basing of the sensus divinitatis in a specific cognitive theory that offers explanations of its functions, and the introduction of theism to the EM argument as a potentially useful component in a collaborative cognitive science effort.     

PROCESS PHILOSOPHY, SOCIAL THOUGHT, AND LIBERATION THEOLOGY

Abstract. This essay sets forth the decisive notions and postulates of process philosophy in Process Philosophy and Social Thought , edited by John B. Cobb, Jr. and W. Widick Schroeder. After commenting on the circumstances in which process philosophy came to be a major option among philosophical theologians, I provide some amplification of those notions and postulates. Then, selecting material from the eighteen articles in the volume, I offer several critical assessments of the process viewpoint and its relation to science and to the contemporary call for liberation.     

The hippocampus, space, and viewpoints in episodic memory

A computational model of how single neurons in and around the rat hippocampus support spatial navigation is reviewed. The extension of this model, to include the retrieval from human long-term memory of spatial scenes and the spatial context of events is discussed. The model explores the link between spatial and mnemonic functions by supposing that retrieval of spatial information from long-term storage requires the imposition of a particular viewpoint. It is consistent with data relating to representational hemispatial neglect and the involvement of the mammillary bodies, anterior thalamus, and hippocampal formation in supporting both episodic recall and the representation of head direction. Some recent behavioural, neuropsychological, and functional neuroimaging experiments are reviewed, in which virtual reality is used to allow controlled study of navigation and memory for events set within a rich large-scale spatial context. These studies provide convergent evidence that the human hippocampus is involved in both tasks, with some lateralization of function (navigation on the right and episodic memory on the left). A further experiment indicates hippocampal involvement in retrieval of spatial information from a shifted viewpoint. I speculate that the hippocampal role in episodic recollection relates to its ability to represent a viewpoint moving within a spatial framework.     

The response-stimulus contingency and reinforcement learning as a context for considering two non-behavior-analytic views of contingency learning

This paper introduces a special section on the contingency. Bower and Watson were invited to present their views of contingency learning in human infants from outside the context of behavior analysis, and Cigales, Marr, and Lattal and Shahan provided commentaries that point out some of the more interesting and controversial aspects of those views from a behavior-analytic perspective. The debate turns on how to conceptualize the response-stimulus contingency of operant learning. The present paper introduces the contingency concept and contingency detection by subjects, as well as research practices in behavior analysis, in a context in which the dependency between infant responding and the presentation of environmental consequences may be disrupted through procedures in which ordinarily consequent events occur before the response or in its absence. These points can relate to and serve as an introduction to the Bower and Watson papers on infant contingency learning as well as to the three commentaries that follow.     

Rationality and reflective equilibrium

Cohen (1981) and others have made an interesting argument for the thesis that humans are rational: normative principles of reasoning and actual human reasoning ability cannot diverge because both are determined by the same process involving our intuitions about what constitutes good reasoning as a starting point. Perhaps the most sophisticated version of this argument sees reflective equilibrium as the process that determines both what the norms of reasoning are and what actual cognitive competence is. In this essay, I will evaluate both the general argument that humans are rational and the reflective equilibrium argument for the same thesis. While I find both accounts initially appealing, I will argue that neither successfully establishes that humans are rational.