A SACRAMENTAL JOURNEY TO THE BEATIFIC VISION: THE INTELLECTUALISM OF PIERRE ROUSSELOT1

This essay traces the intellectualist position of Pierre Rousselot (1878–1915) as he developed it in reaction to neo‐Thomist scholasticism, and argues that at the heart of Rousselot's approach lay a sacramental ontology. Rousselot's 1908 dissertations on St. Thomas's intellectualism and on love in the Middle Ages are best understood in the context of the 1907 condemnations of Modernism. Rousselot questioned the firmly entrenched rationalist approach of the neo‐Thomist revival. While continuing in the Thomist intellectualist tradition, he argued for a chastened epistemology in which the intellect aimed beyond discursive knowledge at union with God. The implication, for Rousselot, was that in its current condition, the human intellect could arrive at knowledge only in an indirect fashion. Accepting Thomas's view of the unity between love of desire and love of friendship, Rousselot emphasized the continuity between nature and the supernatural. Furthermore, his insistence that rational judgements of credibility were powerless without corresponding ‘eyes of faith’ implied a sacramental view of the natural order as pointing to the supernatural end of the beatific vision. His moderated intellectualism, with its implied sacramental ontology, would prove an attractive paradigm for the later movement of nouvelle théologie.     

THE FORMULATION OF DISJUNCTIVISM: A RESPONSE TO FISH

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.     

THE HYBRIDITY OF SCIENTIFIC KNOWLEDGE: A RESPONSE TO LEONARDO AMBASCIANO

This article responds to Leonardo Ambasciano's review of The Scientification of Religion: An Historical Study of Discursive Change, 1800–2000 by Kocku von Stuckrad. It criticizes a narrative that presents naturalism and science as the ultimate system of knowledge. Contesting this rhetoric, the article underscores the plurality and hybridity of knowledge systems, which is the main topic of the book under review.     

RELIGION AND THE THEORIES OF SCIENCE: A RESPONSE TO BARBOUR

Abstract. This paper offers a detailed response to “Religion and the Theories of Science” in Barbour's Gifford Lectures I. Topics include: complementarity, indeterminacy, parts and wholes, and Bell's theorem in quantum theory; metaphysical issues raised by relativity theory and thermodynamics, principally the problem of temporality and “top-down” versus “bottom—up” causality; design arguments and the origins of the universe in astronomy and creation; and God's action in the context of evolution and continuing creation. Areas of agreement and disagreement between Barbour and myself over philosophical and theological implications are presented, and endnotes indicate further areas of conversation.     

A PEIRCEAN RESPONSE TO THE EVOLUTIONARY DEBUNKING OF MORAL KNOWLEDGE

The evolutionary debunking argument advanced by Sharon Street, Michael Ruse, and Richard Joyce employs the logic of Paul Griffiths and John Wilkins to contend that humans cannot have knowledge of moral truths, since the evolutionary process that has produced our basic moral intuitions lacks causal connections to those (putative) truths. Yet this argument is self‐defeating, because its aim is the categorical, normative claim that we should suspend our moral beliefs in light of the discoveries about their non‐truth‐tracking origins, when it is precisely this claim that relies upon the normativity under attack. This article cites Charles S. Peirce (1839–1914) to argue that such self‐defeat can be avoided by expanding upon the basic structure of the argument put forth by Griffiths and Wilkins, provided that one embraces a version of realism that corresponds with Peirce's doctrine of final causation. So construed, final causation reconciles real generals (including real moral values) with natural selection and undergirds further speculation of moral facts within values per se.     

ON THE EVOLUTION OF MORALITY AND RELIGION: A RESPONSE TO LEE CRONK

Abstract. Issue is taken with Dawkins and Krebs's (1978) conception of communication as being by nature manipulative and with Cronk's proposals concerning the evolution of morality, both of which are grounded in evolutionary biology. An alternative view, which recognizes that which humanity has in common with other species but which emphasizes humanity's distinctiveness, is offered to account for religion and morality.     

JOURNEY OF THE UNIVERSE: WEAVING SCIENCE WITH THE HUMANITIES

This article discusses Journey of the Universe as a project that consists of a film, book, conversation series, online classes, and a website. It describes how the creators worked to integrate science and humanities, not privilege or elevate science. It refutes arguments made in Lisa Sideris's Consecrating Science: Wonder, Knowledge, and the Natural World that suggest that Journey overlooks religion and distorts wonder. The article observes that Journey does not dismiss religion but includes it in explicit ways. It does not dictate wonder; it evokes wonder. In short, Journey is a living or functional cosmology with implications for mutually enhancing human–Earth relations.     

THE USE OF RESPONSE PREVENTION TO ELIMINATE NOCTURNAL THUMBSUCKING

The effects of a response prevention strategy consisting of the fading of restraint and the removal of reinforcers on nocturnal thumbsucking behavior was evaluated in four experiments. In the first experiment, nocturnal thumbsucking was restrained for approximately 1 week by having each of two boys wear a boxing glove to bed. Next they wore absorbent cotton over the thumb for 11 nights. During the last phase in this condition, they wore a fingertip bandage over the thumb for 10 to 11 nights. The response prevention package completely eliminated thumbsucking behavior in both boys. In the second experiment, the removal of reinforcers alone for nocturnal thumbsucking had little or no effect on the thumbsucking behavior of three girls whereas the later introduction of the entire package completely suppressed thumbsucking in all three girls. In the third experiment, the package was evaluated in the absence of the glove restraint condition. The results showed that the treatment package was effective in the absence of the glove restraint condition for all three children. The final experiment examined whether the package could be effective if the absorbent cotton condition was abruptly removed without using the fingertip bandage condition. The results showed the treatment to be effective with one of two boys, but not the other.     

ELIMINATION OF ECHOLALIC RESPONDING TO QUESTIONS THROUGH THE TRAINING OF A GENERALIZED VERBAL RESPONSE

Echolalia, the parroting of the speech of others, is a severe communication disorder frequently associated with childhood schizophrenia and mental retardation. Two echolalic children, one schizophrenic and one retarded, were treated in a multiple-baseline design across subjects. Each child was taught to make an appropriate, nonecholalic verbal response (i.e., “I don't know”) to a small set of previously echoed questions. After such training, this response generalized across a broad set of untrained questions that had formerly been echoed. The results obtained were the same irrespective of the specific experimenter who presented the questions. Further, each child discriminated appropriately between those questions that had previously been echoed and those that had not. Followup probes showed that treatment gains were maintained one month later. The procedure is economical, in that it produces a rapid and widespread cessation of echolalic responding.     

THE UNSUITABILITY OF EMERGENCE THEORY FOR PENTECOSTAL THEOLOGY: A RESPONSE TO BRADNICK AND MCCALL

In this response to David Bradnick's and Bradford McCall's defense of Amos Yong's usage of emergence theory, we defend our previous argument regarding the tension between Yong's Pentecostal commitments and the philosophical entailments of emergence theory. We clarify and extend our previous concerns in three ways. First, we explore the difficulties of construing divine action naturalistically (i.e. natural divine causation). Second, we clarify the problems of employing supervenience in theology. Third, we show why Bradnick's and McCall's advice to Yong to adopt weak emergence is theologically costly. In conclusion, it is suggested that theologians within the science and religion dialogue should not fear, but recover, the language of supernaturalism and dualism.