RELIGION AND AN EVOLUTIONARY THEORY OF KNOWLEDGE

Abstract. This paper outlines an evolutionary theory of knowledge involving not only conceptual but also behavioral and experiential knowledge. It suggests human knowledge is continuous at the behavioral and experiential level with that of nonhuman animals. By contrasting an evolutionary understanding of ultimate reality (God) with the more traditional, personalistic understanding, the paper shows how an evolutionary epistemology applies to religion in terms of both general and special revelation. Finally, the paper explores how one might respond to the problem of religious knowledge in a pluralistic age and how a nonpersonal, evolutionary understanding of God might be religiously adequate.     

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.     

THEOLOGY IN AN EVOLUTIONARY MODE

Abstract. Evolution has become the standard way of understanding the world process. Theology has to express traditional faith in the context of the contemporary world. Since the common world view has profoundly changed, from a static world of being into a dynamic world of becoming, theology needs to change its language and its understanding of the universe as God's creation. This understanding of an evolving world is to be used as a theological source. Such a change of perspective necessitates a fundamental reconstructing of theology; for theology, such reconstructing means a renewed understanding of the Creator and of the Incarnation.     

TOWARD AN EVOLUTIONARY CHRISTIAN THEOLOGY

In order to develop a single narrative of God's continuing creation that includes salvation, this essay in theological construction focuses on the idea of transformation. Using the metaphor of conceptual maps in science and religion, it weaves together ideas about evolution, God working in the world, and how humans can be brought to wholeness in community in relation to God.     

TOWARD AN EVOLUTIONARY ECOLOGY OF MEANING

Abstract. I will discuss some of the implications of the ongoing Darwinian revolution for theology as a constructor and interpreter of human meaning. Focus will be directed toward the following issues: How should we best understand ourselves in the new, evolutionary cosmos? What are the problems with the kind of genetic reductionism espoused by neo-Darwinism? How are those problems resolved by the “relational” understanding of life made available by thermodynamics and ecology? How do we generate meaning-structures in this relationally-constituted cosmos? Finally, how do these developments enrich our understandings of responsibility—to each other and to our private conceptions of God?     

INTERRELIGIOUS DIALOGUE AS AN EVOLUTIONARY PROCESS

Abstract. I explore the contributions of Ibrahim Moosa, a Muslim legal scholar, to a Muslim‐Christian dialogue on religion and science. Moosa begins from the context of Shari'a, Islamic law, and not from the usual issues of the religion‐science dialogue. Beginning as it does from a legal tradition, the approach suggests a perspective on science and religion that is particular to Islam and provides insight into how an authentic dialogue between Muslims and Christians would proceed—and thereby an alternative model for a religion‐science dialogue.     

进化观点下的智力研究

综述了进化心理学探讨智力所取得的研究成果,内容包括智力的起源（如进化环境与智力的关系）、进化心理学视角下智力的分类。同时,该文认为一般智力是一种特殊的认知模块,即专门智力。最后,讨论了对智力进行进化心理学研究的重要意义与未来研究取向。     

THE EFFECTS OF TEACHING PRECURRENT BEHAVIORS ON CHILDREN'S SOLUTION OF MULTIPLICATION AND DIVISION WORD PROBLEMS

We examined the effects of teaching overt precurrent behaviors on the current operant of solving multiplication and division word problems. Two students were taught four precurrent behaviors (identification of label, operation, larger numbers, and smaller numbers) in a different order, in the context of a multiple baseline design. After meeting criterion on three of the four precurrent skills, the students demonstrated the current operant of correct problem solutions. These skills generalized to novel problems. Correct current operant responses (solutions that matched answers revealed by coloring over the space with a special marker) maintained the precurrent behaviors in the absence of any other programmed reinforcement.     

NATURAL SELECTION AND THE PROBLEM OF EVIL: AN EVOLUTIONARY MODEL WITH APPLICATION TO AN ANCIENT DEBATE

Abstract. Since Darwin, scholars have contemplated what our growing understanding of natural selection, combined with the fact that great suffering occurs, allows us to infer about the possibility that a benevolent God created the universe. Building on this long line of thought, I develop a model that illustrates how undesirable characteristics of the world (stylized “evils”) can influence long‐run outcomes. More specifically, the model considers an evolutionary process in which each generation faces a risk from a “natural evil” (e.g., predation, disease, or a natural disaster) subsequent to a basic resource allocation game. This allows both resource allocation and the natural evil to influence the number of surviving offspring. As the model shows, when the risk from the natural evil can be mitigated through the benevolent behavior of neighbors, the population may have increasing benevolence as a result of (1) greater risk from the natural evil and (2) a greater degree to which selfish individuals transfer resources to themselves in the resource allocation game. The main implication is that a world with evolutionary processes (in contrast to a world of static design) can allow two factors that have traditionally been considered “evils”—namely, the indiscriminate cruelty of the natural world and the capacity for humans to harm each other—to promote desirable long‐run outcomes.     

BEACHES: AN OBSERVATIONAL SYSTEM FOR ASSESSING CHILDREN'S EATING AND PHYSICAL ACTIVITY BEHAVIORS AND ASSOCIATED EVENTS

An integrated system for coding direct observations of children's dietary and physical activity behaviors was developed. Associated environmental events were also coded, including physical location, antecedents, and consequences. To assess the instrument's reliability and validity, 42 children, aged 4 to 8 years, were observed for 8 consecutive weeks at home and at school. Results indicated that four 60-min observations at home produced relatively stable estimates for most of the 10 dimensions. Interobserver reliabilities during live and videotaped observations were high, with the exception of “consequences” categories that occurred in less than 1% of observed intervals. Evidence of validity was provided by findings that antecedents were associated with respective dietary and physical activity behaviors. The five physical activity categories were validated by heart-rate monitoring in a second study. The Behaviors of Eating and Activity for Children's Health Evaluation System is appropriate for studying influences on diet and physical activity in children in a variety of settings.     

SOUL‐MAKING,THEOSIS, AND EVOLUTIONARY HISTORY: AN IRENAEAN APPROACH

In Romans 5, St. Paul claims that death came into the world through Adam's sin. Many have taken this to foist on us a fundamentalist reading of Genesis. If death is the result of human sin, then, apparently, there cannot have been death in the world prior to human sin. This, however, is inconsistent with contemporary evolutionary biology, which requires that death predates the existence of modern humans. Although the relationship between Romans 5, Genesis, and contemporary science has been much discussed—often with goal of dissipating the idea that the two are in conflict—the specific issue of death entering the world through sin has remained difficult to resolve. I argue that the Eastern Orthodox tradition has the resources to respect both Romans 5 and contemporary science. Appealing to a broadly Irenaean notion of soul‐making, and to the idea of theosis, opens up space for an understanding of these passages that is both scientifically informed and Orthodox.     

AN EVOLUTIONARY CRITIQUE OF THE CREATED CO-CREATOR CONCEPT

Abstract The created co‐creator theology states that human beings have the purpose of creating the most wholesome future possible for our species and the global ecosystem. I evaluate the human aspect of this theology by asking whether it is possible for human beings to do this. Do we have sufficient knowledge? Can we be motivated to do what is necessary to create a wholesome future for ourselves and our planet? We do not at present have sufficient knowledge, but there is reason to believe that with further scientific research we will be able to acquire it. The more difficult question is whether we can be motivated to cooperate on the scale necessary to fulfill this purpose. Evolutionary theories of human sociality, altruism, and cooperation are reviewed. I conclude that it is possible for human beings to fulfill the purpose defined for us by the created cocreator concept, but doing this will not be easy.