IS CRITICAL THINKING EPISTEMICALLY RESPONSIBLE?

Abstract: There are at least three strategies we might take in approaching controversial issues: (i) we might accept the conclusions of experts on their authority, (ii) we might evaluate the relevant evidence and arguments for ourselves, or (iii) we might give up on finding the answers. Students of “critical thinking” are regularly advised to follow strategy (ii). But strategies (i) and (iii) are usually superior to (ii), from the standpoint of the goal of gaining true beliefs and avoiding false ones.     

WHO IS HAPPY?

A flood of new studies explores people's subjective well-being (SWB) Frequent positive affect, infrequent negative affect and a global sense of satisfaction with life define high SWB These studies reveal that happiness and life satisfaction are similarly available to the young and the old, women and men, blacks and whites, the rich and the working-class. Better clues to well-being come from knowing about a person's traits, close relationships, work experiences, culture, and religiosity. We present the elements of an appraisal-based theory of happiness that recognizes the importance of adaptation, cultural world view, and personal goals     

RESPONSIBLE AGENCY: A HUMAN DISTINCTIVE?

While agent responsibility appears to be one of the clearest examples of a human distinctive, practices of holding responsible are bound up with social expectations and emotional reactions, many of which are shared with other social animals. This essay attends to the ways in which what Peter Strawson first identified as the reactive emotions, including notably anger, resentment, and indignation, are key to making sense of both the shared and distinctive features of responsible human agency. Like human beings, other social animals express a range of reactive emotions in response to others’ conformity with or violation of implicit social expectations and norms; human beings sometimes reflect on these reactive attitudes and their justifiability, asking whether and when it is appropriate to hold others accountable, blame, and/or punish them. We should recognize that we often praise and blame others for attitudes and desires which they have not chosen and over which they have no direct control, and that this is appropriate.     

DIVINE ACTION: IS IT CREDIBLE?

Abstract. The concept of God's acting in the world has been seen to be problematic in light of the claims of scientific knowledge that the regularity of a law like universe rules out divine action. There are resources in both scientific knowledge and religion that can render meaningful and credible divine action. The new physics, chaos theory, cognitive psychology, and the concept of top-down causation are used to understand how God acts in the world. God's action is not an intervention, but is understood on the model of how the mind influences the brain in a downward causative manner. Suggestions for imagining God's actions are discussed.     

FATHER PLAY: IS IT SPECIAL?

Both mothers and fathers play with their children, but research on parent–child play interactions is conducted with mothers three times more often than it is with fathers. The articles in this special issue address this gap by focusing on the nature and quality of father–child play, across cultural contexts, and considering whether father play offers something unique and special for early human development, in infancy or early childhood. The studies show that fathers can be just as developmentally supportive as are mothers in terms of being playful and engaged with their children in ways that are related to greater child socioemotional competence, emotion regulation, and vocabulary, and to less aggression, anxiety, and negativity. We encourage future research to examine the cultural influences, family system dynamics, and specificity of timing and types of father–child play in relation to children's developmental competence.     

PASTORAL PSYCHOTHERAPY: IS IT UNIQUE?

Proponents and practitioners of pastoral psychotherapy hold to the idea that it is a unique form of psychotherapy. Little empirical or procedural evidence seems to exist to substantiate that viewpoint. Indeed, the data suggest that pastoral psychotherapy is a close kin to secular psychotherapy, not only in practice, but in the opinion of those who seek it out for help. This article takes the viewpoint that pastoral psychotherapy should be unique and attempts to show how it can be. The author stresses that it is ordination that makes pastoral psychotherapy unique, because the ordained pastor is both a theologian and a representative of the church. These two elements provide unique “lenses” for doing psychotherapy. To the extent that these lenses are not being used, the author issues a challenge to pastoral psychotherapists to bring this uniqueness to the forefront.     

IS MATCHING INNATE?

Experimentally naive mice matched the proportions of their temporal investments (visit durations) in two feeding hoppers to the proportions of the food income (pellets per unit session time) derived from them in three experiments that varied the coupling between the behavioral investment and food income, from no coupling to strict coupling. Matching was observed from the outset; it did not improve with training. When the numbers of pellets received were proportional to time invested, investment was unstable, swinging abruptly from sustained, almost complete investment in one hopper, to sustained, almost complete investment in the other-in the absence of appropriate local fluctuations in returns (pellets obtained per time invested). The abruptness of the swings strongly constrains possible models. We suggest that matching reflects an innate (unconditioned) program that matches the ratio of expected visit durations to the ratio between the current estimates of expected incomes. A model that processes the income stream looking for changes in the income and generates discontinuous income estimates when a change is detected is shown to account for salient features of the data.     

IS VIOLENCE NATURAL?

Abstract. The balance of obedience/aggressiveness is necessarily skewed to the left in infancy; maturation shifts it to the right. Hierarchies greatly reduce overt violence. Positional shifts in a hierarchy take place through violence or the threat of violence. Self-serving individuals tend to upset hierarchical balance. Peace is served by the acceptance of a sovereign power (like the nation), which gives justice precedence over fairness. "Justice as fairness" is a pernicious doctrine. Religion has in the past favored secular sovereignty for the sake of peace; hence the protection of religions by sovereign powers.     

WHAT IS PHYSICALISM?

Although 'most contemporary analytic philosophers [endorse] a physicalist picture of the world' (A. Newen; V. Hoffmann; M. Esfeld, 'Preface to Mental Causation, Externalism and Self-Knowledge', Erkenntnis , 67 (2007), p. 147), it is unclear what exactly the physicalist thesis states. The response that physicalism is the thesis that everything is physical does not solve the problem but is a precise statement of the problem because 'the claim is hopelessly vague' (G. Hellman; F. Thompson, 'Physicalism: Ontology, Determination, and Reduction', Journal of Philosophy , 72 (1975), p. 552). I argue that physicalism in fact should be the thesis that every existing particular essentially exemplifies properties the exemplification of which does not conceptually entail the existence of conscious beings. Physicalism thus is a purely philosophical thesis with no intrinsic relation to physics. ¹     

“I HEAR MY VOICE,BUT WHO IS TALKING?”: UNDERSTANDING DEPERSONALIZATION

Depersonalization is the frightening experience of being a shut‐inside, ghostlike, “true” self that observes another part of the self interacting in the outside world. The “true” self hides safely within, while the “participating” self holds all affects and impulses. This split in the ego is created via internal projective identification in the face of overwhelming affect, unavailability of adequate identifications, and insufficient support for psychic cohesion. As the transference develops, the powerful entrapping cocoon of depersonalization can be projected onto the now‐entrapping analyst, where it can be addressed. A clinical vignette illustrates these points.     

FEMINIST HUMOR: WHO APPRECIATES IT AND WHY?

Despite popular-media claims that feminists lack a sense of humor, there has been little actual research investigating feminist humor and people's reactions to it. Three experiments investigated reactions to humorous feminist slogans that subjects classified into thematic categories. Subjects in Experiment 1 were females and males, over 30 years old, who considered themselves feminists or strongly sympathetic toward feminism. Experiment 2 used female and male undergraduates, under 30 years old, with varying levels of sympathy towards feminism. Subjects in Experiment 3 were students enrolled in the 6th, 8th, and 10th grades of a summer enrichment program for academically gifted students. The females in Experiment 1 gave the highest humor ratings, while the females in the second experiment gave the lowest ratings. In Experiment 3, sex differences in humor ratings were not reliable, but ratings of the extent to which subjects agreed with the slogans were higher for females than for males. The results of the three experiments suggest that both gender and feminist sympathy influence reactions to feminist humor.     

WHO/WHAT IS/ARE THE CHURCH (ES)?

This paper explores the essays of two prominent ecclesiologists, Joseph Komonchak and Hans Urs Von Balthasar, on their respective fundamental definitions of the Church. Gleaning insights from their different perspectives, the paper applies aspects of Lonergan's philosophy in order to clarify some methodological presuppositions and some ecclesial distortions to be corrected in light of those presuppositions. Additionally, it addresses two fundamental issues for consideration in a post‐conciliar theology of the Church.