SCIENCE AND REALITY, RELIGION AND GOD: A REPLY TO HARRY PROSCH

Abstract. Michael Polanyi saw his epistemology as restoring the capacity of a scientific age to believe again in the reality of God known through religion. This central feature of Polanyi's thought, discussed in my book The Way of Discovery , is disputed by Harry Prosch, co-author with Polanyi of Meaning. Prosch's argument is that while in Polanyi's view science deals with an independent reality, religion and theology do not and are only works of our imagination. This article answers Prosch with a review of Polanyi's Christian affiliations, his conceptions of the common ground of science and religion, the levels of reality to which both science and religion provide access, and his expressed aim to liberate faith from scientific dogmatism.     

Polanyi's Finalism

Although Michael Polanyi's model of science and his construal of the nature of the real are usually thought to be congenial to religion and although Polanyi himself says that "the stage on which we thus resume our full intellectual powers is borrowed from the Christian scheme of Fall and Redemption" (Polanyi 1958, 324), theologians have given little attention to the model of God he presents. The metaphysical and theological vision unfolded in part 4 of Personal Knowledge is a thoughtful alternative to materialist versions of neo-Darwinism and provides a platform for revisiting four long-standing controversies at the interface of science and religion: whether life and mind can be completely specified in terms of physical analysis, whether nature can be adequately understood without appeal to final causes, whether natural selection adequately explains life's diverse forms, and whether knowledge can be fully objectified. Through an exploration of Polanyi's contribution to these discussions, we undertake to show not only that his treatment of God as a cosmic field is strikingly original but also that in reinstating activity as a metaphysical category, he reconstructs our understanding of our creaturely hope and calling.     

Michael Polanyi, Tacit Cognitive Relativist

Celebrated as a theorist of science, and a source of stimulating ideas for theologians and philosophers of religion, Michael Polanyi explicitly denied cognitive relativism. Yet cognitive relativism, this paper suggests, is implied by Polanyi's account of conceptual frameworks and intellectual controversies.
In ' The Stability of Beliefs ' (1952) Polanyi understands conceptual frameworks (science, psychoanalysis, Azande witchcraft, Marxism) as embedded in, and as expressed in the use of, their own languages. The language-with-theory limits the range of discussable subjects, interprets relevant facts in its own terms, permits only certain questions to be asked, with answers to these questions serving to confirm the framework.
In Polanyi's masterwork, Personal Knowledge (1958), these ideas inform his discussion of controversies over scientific frameworks and frameworks vying to become part of science. In each controversy, frameworks are logically disconnected, Polanyi foreshadowing the incommensurability thesis
I argue that Polanyi's ideas satisfy recognised criteria of cognitive relativism. Perception is undetermined by objects and conditioned by language. Empirical propositions, in Polanyi's view, are accepted as true only within a conceptual framework. Polanyi regards supporters of logically disconnected frameworks as thinking differently, living in different worlds, speaking different languages and as experiencing communication failure. There is no framework-independent argument or evidence to distinguish any framework as the best available approximation to the truth. Frameworks are logically disconnected and incommensurable.     

Psychometric Properties of the Persian Version of the Personal Meaning Profile in Iran

Journal of Religion and Health - The Personal Meaning Profile (PMP) is a widely used instrument to measure people’s perceptions of personal meaning in their lives. This study aimed...     

Religious and non-religious predictors of life satisfaction in a sample of American college students

To promote understanding of young people behavioural mechanisms related to health, we evaluated religious attribution, meaning in life, and emotion regulation strategies as predictors of life satisfaction in the sample of 791 religious and non-religious American college students. Participants completed Religious Attribution Scale, Meaning in Life Questionnaire, Satisfaction with Life Scale, and the Emotion Regulation Questionnaire. A multiple linear regression revealed that the strongest predictor of life satisfaction for both groups was the presence of meaning in life, followed by the use of cognitive reappraisal. We found that participants with high levels of presence of meaning in life, regardless of their religious identity, were able to benefit from the use of cognitive reappraisal. Presence of meaning in life and emotion regulation strategy reside outside of the religious confines, supporting the notion that religiosity is not a singular meaning making system. By identifying constructs related to life satisfaction, we can acquire better understanding of what mechanisms contribute to positive coping strategies that religious and non-religious young adults use to achieve positive life outcomes.     

Forgiveness in The Arab and Islamic Contexts

This essay explores the current and historical meaning of forgiveness in Arab and Islamic cultural and religious contexts. It also hopes to encourage further empirical research on this understudied topic in both religious and peacebuilding studies. In addition to the perceived meaning of forgiveness in an Arab Islamic context, this essay examines the links between forgiveness and reconciliation. Relying on religious sources including the Qur'an and Hadith, as well as certain events in Islamic history, the essay identifies various ways to conceptualize and explain the meaning of forgiveness. This theoretical and conceptual segment is followed by a section which explores current perceptions of forgiveness among Arab Muslim teachers in five different communities. The empirical data for this analysis is based on a larger comparative regional study that has been completed through surveys and structured interviews with educators from Lebanon, Jordan, Egypt, and Palestinians from the West Bank and Israel. Our study concluded that the teachers' perceptions of forgiveness were mainly derived from religious sources and identities and that Islamic religious discourse provided a solid foundation for framing the meaning of forgiveness.     

Linking Genetic Counseling Content to Short-Term Outcomes in Individuals at Elevated Breast Cancer Risk

Few studies have linked actual genetic counseling content to short-term outcomes. Using the Self-regulation Model, the impact of cognitive and affective content in genetic counseling on short-term outcomes was studied in individuals at elevated risk of familial breast-ovarian cancer. Surveys assessed dependent variables: distress, perceived risk, and 6 knowledge measures (Meaning of Positive Test; Meaning of Negative Test; Personal Behavior; Practitioner Knowledge; Mechanisms of Cancer Inheritance; Frequency of Inherited Cancer) measured at pre- and post-counseling. Proportion of participant cognitive and affective and counselor cognitive and affective content during sessions (using LIWC software) were predictors in regressions. Knowledge increased for 5 measures and decreased for Personal Behavior, Distress and Perceived Risk. Controlling for age and education, results were significant/marginally significant for three measures. More counselor content was associated with decreases in knowledge of Personal Behavior. More participant and less counselor affective content was associated with gains in Practitioner Knowledge. More counselor cognitive, and interaction of counselor cognitive and affective content, were associated with higher perceived risk. Genetic counselors dominate the content of counseling sessions. Therefore, their content is tied more closely to short term outcomes than participant content. A lack of patient communication in sessions may pose problems for understanding of complex concepts.     

Exploring the relationship between religious fundamentalism,life satisfaction,and meaning in life

This study explored the relationship between life satisfaction, meaning in life, and religious fundamentalism among 420 participants (28.8% male, 88.4% African, 8.4% White) residing in the Gauteng province of South Africa. A cross-sectional quantitative survey design was followed. Data were collected using the Meaning in Life questionnaire and the Satisfaction with Life scale, and analysed by means of latent variable modelling. Results indicated that meaning in life acted as a mediator between religious fundamentalism and life satisfaction. This suggests that in some cases, fundamentalist religious attitudes might be adaptive in that it provides its adherents with a clear framework of meaning and definite answers to life's existential uncertainties.     

An Exploratory Study of Religiosity, Meaning in Life and Subjective Wellbeing in Muslim Students from Algeria

This study explores the relationships between religiosity, Meaning in Life and Subjective Wellbeing (SWB) in a sample of 495 Muslim students (330 Females, and 165 males) from Algeria. Their Mean age is 21.26 (SD2.30). Relying on experts’ judgments and pilot-testing, a Comprehensive Measure of Islamic Religiosity (CMIR) has been developed. It consists of 60 items covering four broad areas with high inter-correlations: Religious Belief, Religious Practice, Religious Altruism, and Enrichment of religious experience. A short version of the ‘Presence of Meaning in Life’ (PML) scale, Satisfaction With Life Scale (SWLS), and Personal Wellbeing Index (PWI) are also administered in one set of questionnaires, together with religiosity items. The results indicate that Religious Belief and Religious Altruism significantly contribute in providing subjects with meaning in life. Nevertheless, Hierarchical Regression Analyses show that only Religious Belief makes a significant contribution in both SWLS and PWI. But, this effect has almost totally been accounted for by Meaning in life in the second step. Comparisons on the basis of the demographic characteristics show that males marginally differ from females (p < .05) in Religious Altruism, but these latter are higher in SWLS (p < .05). Moreover, it has been shown that students of science score marginally higher in Belief and Practice and also in PML, and SWLS compared to their counterparts of Arts studies. Though no differences are found in the strength of religious belief in subjects from rural and urban location, the former have generally higher scores on other religiosity subscales. This trend is slightly reversed in PWI (p < .05). Furthermore, subjects from high income families are favoured in PML, SWLS, and PWI. These results are discussed on the light of current international research.     

The Tacit–Explicit Connection: Polanyian Integrative Philosophy and a Neo-Polanyian Medical Epistemology

The purpose of this paper is to introduce an approach to clinical practice aiming to resolve the dilemma of choosing between a mechanistic and a phenomenological model. The approach is an extension of Polanyi's epistemology. Michael Polanyi (1891–1976), devised an epistemology of science which overcomes the problem of detachment, inherent in the mechanistic approach, and resolves the problem of subjectivity troubling phenomenologists. His epistemology is known as Personal Knowledge. An extension of this epistemology, a Neo-Polanyian proposal, is offered as a more successful model for clinical practice than previous suggestions addressing the dilemma.     

MICHAEL POLANYI'S DEFENSE OF SPONTANEOUS ORDER

Michael Polanyi is best known for his work in epistemology and the philosophy of science. Less frequently discussed, but still a significant aspect of his work, is his political theory. He is an advocate of a free society which is based on "spontaneous order." This concept is apparent in an early collection of essays entitled The Logic of Liberty , and is emphasized again in his last book, Meaning. In the latter work, Polanyi's method of argumentation involves citing three objections to the endorsement of spontaneous order, and then offering a rebuttal to each. His discussion in this regard, while brief, provides an excellent opportunity for insight into a pivotal topic in his politics. In what follows here I will offer first a brief summary of Polanyi's position on spontaneous order and certain related concepts. Then I will examine his responses to the three objections he poses, and point out their deficiencies. Involved are a commonplace logical fallacy, the tendency to underestimate the power of economic interests and egoistic motivations, and, ultimately, an overstated and untenable epistemological position which does not adequately support, but instead undermines, his political position.     

Miraculous Meaning: Threatened Meaning Increases Belief in Miracles

For many, religious belief is a source of meaning and a resource for coping with life stressors that have the potential to undercut meaning. In the present study, we sought to further probe the connection between religion and meaning by focusing on the potential for threatened meaning to inspire belief in miraculous testimonials. We threatened meaning with a meaninglessness manipulation and then had participants read testimonials in which people described miraculous experiences involving supernatural agents and rate the extent to which they believed these testimonials to be credible and true. Meaning threat, relative to a control condition, increased belief in miraculous stories.     

When is Meaning in Life Most Beneficial to Young People? Styles of Meaning in Life and Well-Being Among Late Adolescents

The purpose of this article was to investigate the relationships between different dimensions of meaning in life and subjective and psychological well-being (PWB) among late adolescents. Three hundred and eighty four Polish participants completed The Personal Meaning Profile scale, The Satisfaction With Life Scale, The Positive and Negative Affect Schedule, The PWB scale, and the Meaning in Life Questionnaire. Two studies were conducted. In Study 1, the findings revealed that personal meaning had strong relations with subjective well-being (SWB) and PWB. In addition, the dimensions of personal meaning were more strongly associated with the cognitive dimension of SWB than with PWB. In Study 2, search for meaning had positive associations with SWB and PWB among those late adolescents who already had substantial meaning in life. Individuals who were in presence and search style had higher levels of SWB and PWB than those in only search style or presence style. The results demonstrate that purpose embedded in the concept of meaning in life appears central to the formation of adolescent well-being as young people come to establish overarching aims.     

Religion and Health: Anxiety,Religiosity, Meaning of Life and Mental Health

We examined the association among anxiety, religiosity, meaning of life and mental health in a nonclinical sample from a Chinese society. Four hundred fifty-one Taiwanese adults (150 males and 300 females) ranging in age from 17 to 73 years (M = 28.9, SD = 11.53) completed measures of Beck Anxiety Inventory, Medical Outcomes Study Health Survey, Perceived Stress Scale, Social Support Scale, and Personal Religiosity Scale (measuring religiosity and meaning of life). Meaning of life has a significant negative correlation with anxiety and a significant positive correlation with mental health and religiosity; however, religiosity does not correlate significantly anxiety and mental health after controlling for demographic measures, social support and physical health. Anxiety explains unique variance in mental health above meaning of life. Meaning of life was found to partially mediate the relationship between anxiety and mental health. These findings suggest that benefits of meaning of life for mental health can be at least partially accounted for by the effects of underlying anxiety.     

Negotiating faith on the Coventry Road: British-Muslim youth identities in the ‘third space’

This article, which arises from three years of ethnographic fieldwork, explores the negotiation of faith, place and social identity amongst British-Muslim youth in one inner-city community in Birmingham, UK. Narratives drawn from fieldwork are brought into a critical dialogue with theoretical discourse about the nature of culture, the built urban environment, youth identities and contextualised religious discourse within the British-Muslim community. The article suggests that a dynamic definition of culture as an open and ongoing process of meaning-making and the utilisation of ‘third space’ thinking are needed to adequately explore the multifaceted contextual religious discourse of British-Muslim youth. The article seeks to answer a key question: how do urban British-Muslim youth negotiate faith and meaning in a society that increasingly questions their presence and what might their experience have to teach wider society about the impact that contemporary urbanism has on the articulation of personal, political and religious identity?     

Internalized Meaning Factualism

The normative character of meaning creates deep problems for the attempt to give a reductive explanation of the constitution of meaning. I identify and critically examine an increasingly popular Carnap-style position, which I call Internalized Meaning Factualism (versions of which I argue are defended by, e.g., Robert Brandom, Paul Horwich and Huw Price), that promises to solve the problems. According to this position, the problem of meaning can be solved by prohibiting an external perspective on meaning constituting properties. The idea is that if we stick to a perspective on meaning that is internal to meaning discourse, then we can preserve the normativity of meaning and yet locate meaning in the natural world. I develop a generic motivation for this position, but argue that, since this motivation is consistent with the Ramsey–Carnap–Lewis–Jackson reductionist strategy, internalized meaning factualism is unstable. The problems about the normativity of meaning can therefore not be sidestepped in this way.     

World isolation and meaning in segmentation

The effect of meaning and isolation of words on the acquisition of segmentation of words in sentences was examined with an artificial miniature language composed of Mandarin Chinese quasi-elements. Forty undergraduate students participated in one of four groups: Word No Meaning, Word Meaning, Sentence No Meaning, or Sentence Meaning. In each group the subjects listened to the same set of words, either as isolated words or in sentences. Additionally, the meaning groups saw accompanying pictorial representations of isolated words or sentences. Pretest and posttest assessments indicated that isolation of words is a significant factor in word segmentation for an initial word set restricted in size when meaning is not provided. When meaning is provided, the isolation of words apparently does not influence word segmentation performance.     

Presence of meaning and search for meaning as mediators between spirituality and psychological well-being in a South African sample

Spirituality and meaning in life are important pathways to well-being. Research has conceptually and empirically linked spirituality, religiousness and meaning in life. The present study was concerned with investigating presence of meaning (MLQ-P) and search for meaning (MLQ-S) as mediators between spirituality (religious and existential well-being) and hedonic and eudaimonic well-being. A multi-cultural sample of 326 South African students completed the Meaning in Life Questionnaire (MLQ), Spiritual Well-Being Scale (SWBS), Questionnaire for Eudaimonic Well-Being (QEWB) and the Mental Health Continuum Short-Form (MHC-SF). Structural equation modelling in Mplus was used to study direct and indirect effects. Findings show that the presence of meaning in life explains more paths between spirituality and psychological well-being than search for meaning. MLQ-P mediated the paths between existential well-being and four of the five indices of psychological well-being. MLQ-S did not mediate any path between spirituality (existential and religious well-being) and psychological well-being outcomes.     

Problems of axiomatizing religion

The paper discusses problems which arise in attempts to axiomatize parts of religion or religious belief systems. Besides those problems already investigated by Bochenski, like that of the propositional content or the meaning of religious discourse there are several further ones. This paper deals with the question whether full Classical Logic is suitable, whether one universe of discourse is sufficient, how to use definitions and analogous concepts and whether justifications satisfy credibility criteria.

     

The development of the Meaning in Life Index (MILI) and its relationship with personality and religious behaviours and beliefs among UK undergraduate students

The scales available for assessing meaning in life appear to be confounded with several related constructs, including purpose in life, satisfaction with life, and goal-directed behaviour. The Meaning in Life Index (MILI), a new instrument devised as a specific measure of meaning in life, was developed from responses to a pool of 22 items rated by a sample of 501 undergraduate students in Wales. The nine-item scale demonstrated sufficient face validity, internal consistency, and scale reliability to commend the instrument for future use. With respect to personality, the MILI scores were most strongly predicted by neuroticism (negatively), and less strongly by extraversion (positively) and psychoticism (negatively). With respect to several religious behavioural variables, those who attended church at least weekly returned significantly higher MILI scores than those who attended church less frequently. Intrinsic religiosity was the only orientation to be significantly associated with the MILI scale scores, although the magnitude of the association was smaller than anticipated. These results suggest that meaning in life is associated more strongly with individual differences in personality than with specific religious behaviours and attitudes. The implications of these results are discussed in terms of individual's personal values and attitudes that might underlie their experience of a meaning in life.