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David Clough 《Zygon》2014,49(3):764-771
In response to evaluations of On Animals: Volume 1, Systematic Theology by Margaret Adams, Christopher Carter, David Fergusson, and Stephen Webb, this article argues that the theological reappraisals of key doctrines argued for in the book are important for an adequate theological discussion of animals. The article addresses critical points raised by these authors in relation to the creation of human beings in the image of God, the doctrine of the incarnation, the theological ordering of creatures, anthropocentrism, and the doctrine of God. It concludes that, given previous neglect, much more discussion by theologians is required in order to think better concerning the place of animals in Christian theology, but acting better toward fellow animal creatures is an important next step toward this goal.  相似文献   

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Ross Cameron charges the subtraction argument for metaphysical nihilism with equivocation: each premise is plausible only under different interpretations of 'concrete'. This charge is ungrounded; the argument is both valid and supported by basic modal intuitions.  相似文献   

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Victoria Lorrimar 《Zygon》2019,54(1):191-206
One of the more radical transhumanist proposals for future human being envisions the uploading of our minds to a digital substrate, trading our dependence on frail, degenerating “meat” bodies for the immortality of software existence. Yet metaphor studies indicate that our use of metaphor operates in our bodily inhabiting of the world, and a phenomenological approach emphasizes a “hybridity” to human being that resists traditional mind/body dichotomies. Future scenarios envisioning mind uploading and disembodied artificial intelligence (AI) share an apocalyptic category with more traditional religious eschatologies, though they differ markedly in content; therefore, the insights of embodied cognition and their uptake in technological innovation are considered as they apply to theological concerns. Theology often functions in debates over the technological future to critique or to caution. However, theologians may learn from their technological dialogue partners when it comes to the future of embodiment and its implications for the construction and practice of theology.  相似文献   

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ABSTRACT Fish proposes that we need to elucidate what 'disjunctivism' stands for, and he also proposes that it stands for the rejection of a principle about the nature of experience that he calls the decisiveness principle. The present paper argues that his first proposal is reasonable, but then argues, in Section II, that his positive suggestion does not draw the line between disjunctivism and non-disjunctivism in the right place. In Section III, it is argued that disjunctivism is a thesis about the special nature of perceptual experience, and the thesis as elucidated here is then distinguished from and related to certain other ideas about perception, namely, direct realism and also McDowell's epistemological disjunctivism.  相似文献   

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Bruce Haddox 《Zygon》1982,17(1):19-24
Abstract. Michael Polanyi's distinction between the indicative meaning of scientific statements and the symbolic and metaphorical meaning of art and religion, presented in Meaning , is based on an abstraction from concrete experience and betrays an inadequate understanding of religious discourse, particularly the discourse of the Judaeo-Christian tradition. In fact, Polanyi's vision in Personal Knowledge , which analyses the priority of personal action to all achievements of explication, seems either to be denied or forgotton by the positions taken in Meaning. Hence, the argument here is that Meaning is a deviation from Personal Knowledge and a step away from the resources necessary to grasp adequately the logic of religious discourse.  相似文献   

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In this response to the articles in this issue, Southgate considers lessons to be learned in respect of science–religion teaching, and about his edited textbook God, Humanity and the Cosmos. He emphasizes the importance of collaborative work in theology. He then considers issues in evolutionary theodicy raised by other contributors, especially eschatology, divine passibility, and the status of the “only way” explanation of evolutionary suffering. Lastly, he engages with critiques of his work based on a preference for characterizing the disvalues of creation in terms of “mysterious fallenness.” The article is followed by a select bibliography of his published work since 1979.  相似文献   

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We evaluated the utility of a brief (5-min) stimulus preference assessment for individuals with developmental disabilities. Participants had noncontingent (free) access to an array of stimuli and could interact with any of the stimuli at any time. Stimuli were never withdrawn or withheld from the participants during a 5-min session. In Experiment 1, the brief preference assessment was conducted for 10 participants to identify differentially preferred stimuli, and reinforcer assessments were conducted to test the reinforcing efficacy of those stimuli identified as highly preferred. In Experiment 2, a comparison was conducted between the brief preference assessment and a commonly used paired-stimulus preference assessment. Collectively, results demonstrated that the brief preference assessment identified stimuli that functioned as reinforcers for a simple operant response, identified preferred stimuli that were differentially effective as reinforcers compared to nonpreferred stimuli, was associated with fewer problem behaviors, and required less time to complete than a commonly used paired-stimulus preference assessment.  相似文献   

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Eight rats' lever presses were reinforced after an interruption in a tone, provided the lever had not been pressed before the tone interruption. After a few sessions, long before the animals reliably refrained from lever pressing before the interruption, the latencies of postinterruption presses (time from the termination of the interruption to the moment of the lever press) dissociated into two classes: short ones for to-be-rewarded presses, and long ones for presses in the other trials, which contained no reward because one or more lever presses had occurred before the interruption. Thus discrimination of impending reinforcement in the current trial occurred before there was evidence of sensitivity to reinforcement in the reinforcement-producing aspect of behavior. This finding is related to Shimp's (1981) contention that the temporal properties of recent behavior are reinforceable, if remembered. The present finding shows that learning to discriminate whether one's behavior has met a contingency, and learning to carry out this behavior, need not go together, implying that memory of temporal properties is probably a necessary but not a sufficient condition for learning the latter.  相似文献   

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John F. Curry 《Zygon》1987,22(3):339-359
Abstract. Secular and religious values of psychotherapists influence the process of psychotherapy. The psychologist Allen Bergin has pointed out several major antitheses between values of secular psychotherapists and their religiously oriented clients. The present essay is a response to Bergin's antitheses, on the one hand, and to humanistic psychology, on the other, from the point of view of a Christian humanism. Karl Rahner's theological anthropology is proposed as one possible foundation for an explicit articulation of the relationship between psychotherapy and religion, and as a means to address apparently divergent values of psychotherapists and religious believers.  相似文献   

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Durwood Foster 《Zygon》1982,17(1):75-81
Abstract. John V. Apczynski, while presenting a helpful analysis of Wolfhart Pannenberg and Michael Polanyi, does not succeed in showing that Pannenberg's theology is incoherent. Contrary to Apczynski, I hold that Pannenberg's concern for theoretic assertions is not extrinsic but intrinsic and central to his program. Moreover, this concern does not rest directly upon the cultural dominance of impersonal knowing but is a countering of the theological overreaction against it. Polanyi has pioneered the critique of impersonal knowledge, but in Pannenberg's judgment much theology tends to espouse too cheaply the Polanyian elevation of faith as ground of knowing. Pannenberg, while appreciating the relative justification of Polanyi's work, is attempting to thematize afresh—in interesting contrast to Polanyi and, for instance, Paul Tillich—the public, rational structure of faith.  相似文献   

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