TEACHING ABOUT LOSS

In this article, we develop a case for teaching about loss as part of social and behavioral science curricula. We discuss the first author's development of a class that focuses on loss and trauma. This class emphasizes the view of loss as a pervasive aspect of human life and that it is the core experience for other phenomena, including trauma and chronic illness. The course involves a component in which students write about some loss experience that may reflect their personal life. This component permits many students to express pain, sometimes for one of the first times in their lives, regarding the events in question and relate their experience to what they have learned in the course. Significant features of the course are a score of videos and guest presentations, documenting the diversity of loss and people's myriad ways of coping with loss. It is argued that the course and students' experiences in fulfilling course requirements speak to the gains that may be realized by honest, in-depth probing of losses within the context of psychological and other literatures.     

LYING PERSON-TO-PERSON ABOUT LIFE EVENTS: A COGNITIVE FRAMEWORK FOR LIE DETECTION

Undetected lies of prospective or current employees cost business billions of dollars annually. The ability to detect these lies would be of immense benefit. Several recent reports have called for research on new, theoretically based methods of lie detection. In response, we tested the Activation-Decision-Construction Model of lying ( Walczyk, Roper, Seeman, & Humphreys, 2003 ) according to which response time is a cue to deception. Participants were tested person-to-person. In Experiment 1, half lied to questions probing recent episodic memories. The other half answered honestly. Liar-truth teller response time differences were observed between subjects. Discriminant analyses demonstrated the value of response time for uncovering deceit. Those highest in social skills were the quickest liars. In Experiment 2, lying was shown to take longer than truth telling within subjects, and within-subject response time standard deviations were shown to be converging cues to deception. Based on these data and the ADCM, a Time-Restricted Integrity Confirmation (Tri-Con) framework for lie detection is proposed that might one day provide cost effective lie detection for business.     

CAN CHRISTIAN TALK ABOUT GOD BE LITERAL?

This article discusses whether Christian talk about God can be literal. First, it is argued that the meaning of a word cannot be reduced to its use, that metaphorical language is indirect in its use of words, and that the change of meaning of a word by analogical extension differs from the change of meaning by repeated metaphorical use. Next, it is shown that in Christian talk about God, God can be literally referred to by God's proper name, “YHWH,” and by words that in contexts of prayer and praise function as proper names. Then it is argued that terms for non‐basic actions can be literally applied to the Christian God, and that some of God's essential properties can be literally described on the basis of his self‐revealing actions.     

THE NATURAL GOD: A GOD EVEN AN ATHEIST CAN BELIEVE IN

Abstract. In this paper, I attempt to dissolve the theism/atheism boundary. In the first part, I consider last things, according to mainstream science. In the second part, I define the Natural God as the Force of Nature—evolving, unifying, maximizing—and consider Its relation to last things. Finally, I discuss our knowledge of the Natural God and Its relevance to our personal lives. I argue that we can know the Natural God through scientific reason combined with global intuition, and that this knowledge, from the perspective of last things, may help us achieve universal love, ethical action, and personal salvation.     

THINKING ABOUT VOICES: A CLINICAL FRAMEWORK FOR USING PSYCHOANALYTIC PSYCHOTHERAPY TO RECOVER A NON-PSYCHOTIC SELF-REPRESENTATION IN A SCHIZOPHRENIC PATIENT

In this paper, I have reported how a woman with a long history of paranoid schizophrenia was able to use psychoanalytic psychotherapy in the NHS to work through a delusional belief of having her father's child. As a result of the therapy she was able to recover a reflective function and to represent herself, again, as a non-psychotic person. I have described the clinical framework of the therapy as based on the psychodynamic developmental therapy and the mentalization model, as developed by Fonagy and Target (1996 Fonagy, P and Target, M. 1996. Playing with reality: I. Theory of mind and the normal development of psychic reality. International Journal of Psychoanalysis, 77: 217–233. [PubMed], [Web of Science ®] , [Google Scholar]), which posits that the development of a core or psychological self is not a given and can occur only through early object relationships with a caregiver who enables the child to integrate two modes of functioning, the psychic equivalence and the pretend modes. If the care-giver is abusive or unable to acknowledge or think about a piece of reality the child will not be able to do so on her own and, as a result, will experience the unthinkable thought in a psychic equivalence mode. In the clinical setting, the role of the therapist is, first, to acknowledge the reality of the patient's internal world and eventually enable her/him to think about the unthinkable thoughts.

I have emphasized, also, the technical importance of balancing interpretation of unconscious strivings with ego-supporting communications.

I propose that this framework can be used to enable some people suffering from severe and incapacitating mental illness to lead more satisfactory and fulfilling lives through the exploration of delusional formations and the recovery of a non-psychotic part of their selves.     

BUILDING RESPONSE CLASSES: A COMPARISON OF TWO PROCEDURES FOR TEACHING GENERALIZED POURING TO LEARNERS WITH SEVERE DISABILITIES

Five individuals with profound mental retardation received instruction on liquid pouring. The effects of two training strategies on performance with nontrained pitchers and receptacles were compared within a split multiple baseline design across subjects. One training approach followed general case instruction guidelines in which both difficult and easy teaching examples were selected that sampled the range of relevant stimulus and response variation. The second training approach approximated the early steps in an easy-to-hard sequencing strategy and involved using only a set of easy teaching examples that did not sample the full range of relevant stimulus and response variation required for successful pouring in natural settings. Results indicated that only after training with the full set of general case examples did the learners become competent with the nontrained generalization probe tasks. In addition, the set of easy examples resulted in learners performing topographically predictable errors with the generalization probe tasks.     

GOD EMBODIED IN,GOD BODYING FORTH THE WORLD: EMERGENCE AND CHRISTIAN THEOLOGY

Abstract. I expand on Philip Clayton's application of emergence—in the context of a metaphysical position he calls emergent monism—to conceiving God's relationship to the world. Like Clayton, I adopt a panentheistic perspective, but in a way that I argue is consistent with classical philosophical theism and its grammatical analysis of Christian discourse about divine transcendence. In order to exploit further the analogical potential of an emergentist account of human mentality and agency, I argue that the standard panentheistic metaphor The world is the body of God should be complemented by the metaphor God is the body of the world.     

BUILDING CHARACTER: A LEADERSHIP ESSENTIAL

Character is an increasingly important topic of discourse and analysis, however, much of the research remains problematic and conceptual. Even less evidence exists of the nature of the relationship between character and leadership. This study examined self-reported character and associated demographic correlates among a sample of 238 Australian business leaders. Exploratory factor analysis identified three dimensions of character consistent with theory. These dimensions were examined in relation to demographic variables. After controlling for social desirability bias, few statistically significant demographic differences were found. Further research is recommended to validate the model of character developed in our paper.

GOD IS GREAT, GOD IS GOOD: JAMES ASHBROOK'S CONTRIBUTION TO NEUROETHICAL THEOLOGY

Abstract. James Ashbrook's work has not only clarified issues in brain and belief, it has offered intriguing suggestions for ethics. The relevance of neurotheology to ethics is evident if we assume that ethics entails, in part, concerns about character, responsibility, and the art of living.     

COMPLEX IDENTITY: GENES TO GOD

Unraveling the complex notion of “self” and “other” necessitates a layered approach that explores biology, namely genetics; philosophy, namely event phenomenology; and culture, namely religion. This essay examines (1) the latest paradigm shift occurring in the genetic sciences due to the increased knowledge of epigenetic effects on gene expression and how our DNA functions in concert with the cellular apparatus, the body, and the environment; (2) the incorporation of relationality into a philosophical understanding of self; and (3) finally, what religion adds to this exploration of self. Thus, providing a glimpse at how these different approaches to identity help us understand the “self.”     

GOD,HUMANITY AND THE COSMOS: CHALLENGING A CHALLENGING TEXTBOOK

Christopher Southgate has been the editor of the textbook God, Humanity and the Cosmos. I consider this textbook fair on science and wise in intertwining issues in theology and science with ecology, climate change, and technology. It might also be challenging for students, as it introduces them to a variety of perspectives and a rich palette of literature. I wonder whether such a book, with its strong theological, “cognitive,” orientation will remain relevant in European contexts, given shifts in society away from Christianity and changes in understanding what it is to be religious.     

ACKNOWLEDGING A HIDDEN GOD: A THEOLOGICAL CRITIQUE OF STANLEY CAVELL ON SCEPTICISM

In his early work, the philosopher Stanley Cavell offers a sustained engagement with the threat of epistemological scepticism, shaped by the intuition that although (as the late Wittgenstein shows) ordinary language use is the practice within which alone meaning is possible (and which can thus not be further analysed or rationalised), it is also a basic human inclination to wish to escape the limitations of the ‘ordinary’. This, for Cavell, is the root of scepticism. Scepticism, on this view, thus appears not primarily as an epistemological but as an (injurious) moral stance, which cannot be refuted but must be continually confronted and overcome. Vis‐à‐vis scepticism, ‘acknowledgement’ is the practice‐based recognition of the world and other people in their continuing elusiveness, which ineluctably involves risk, but just so is the only way of knowing that is appropriate to and honours the (finite) human condition. One problematic aspect of this (very fertile) approach is that Cavell's secular viewpoint makes it difficult for him to say both why the desire for a ‘beyond’ arises in the first place, and why its expression as denial is morally wrong (rather than merely misguided). His approach thus invites a theological ‘supplementation’ which grounds the human condition in an original and real relation to God that is meant to draw the believer, through Christ, into the divine life itself. Such a reinterpretation both elucidates the concepts of scepticism and acknowledgement, and makes these concepts available for a theological outlook that is able to accommodate Cavell's profound insights into ‘the human’.