MAKING SENSE OF EMERGENCE: A CRITICAL ENGAGEMENT WITH LEIDENHAG,LEIDENHAG, AND YONG

A number of theologians engaged in the theology and science dialogue—particularly Pentecostal theologian Amos Yong—employ emergence as a framework to discuss special divine action as well as causation initiated by other spiritual realities, such as angels and demons. Mikael and Joanna Leidenhag, however, have issued concerns about its application. They argue that Yong employs supernaturalistic themes with implications that render the concept of emergence obsolete. Further, they claim that Yong's use of emergence theory is inconsistent because he highlights the ontological independence of various spirits in the world concurrently with his advocation of supervenience theory. In view of these concerns, Leidenhag and Leidenhag urge Yong to depart from his application of emergence theory. In what follows, we plan to address each of these criticisms and demonstrate that they are tenuous, if not unwarranted, especially in light of a kenotic‐relational pneumatology.     

EMERGENCE FROM PHYSICS TO THEOLOGY: TOWARD A PANORAMIC VIEW

Abstract. At its best, the emergence debate provides a helpful model of what religion‐science scholarship can and should involve. (At its worst it represents the faddishness and bandwagon effects to which our field is also prone.) Those involved in the debate must pay close attention to concrete theories and results in the natural sciences. They rely on the careful conceptual distinctions that philosophers of science draw concerning complexity, novelty, and organization. The resulting views about human mentality and consciousness are tested against these results and checked for their adequacy to the phenomena of human experience. Emergentist theories of nature and personhood have entailments for one's theory of religion and for theological reflection; conversely, theological accounts may constrain one's interpretation of emergent phenomena. In my response to the four symposiasts I draw out these deeper dimensions of the emergence debate.     

BETWEEN PHYSICALISM AND MENTALISM: PHILIP CLAYTON ON MIND AND EMERGENCE

Abstract. Philip Clayton's work on emergence is a valuable contribution to the fields of religion, science, and philosophy. I focus on three narrow but extremely important areas of Clayton's work. First, Clayton deems that Terrence Deacon's emergence theory is difficult to accept because it is constructed from thermodynamics, thereby rendering it unable to address phenomenological issues. I examine Deacon's theory and show that development from a physics base is warranted. Furthermore, Clayton does not convincingly demonstrate that such a constructive approach is necessarily incapable of attending to mental phenomena or offer an alternative that explains the causal power of a physically nonconstructible mental realm. Second, I argue that Clayton's notion of emergentist supervenience for comprehending the mental/physical relation is unnecessarily redundant and problematic in relation to causal power. Third, I explore Clayton's alternative use of agent causation to make sense of mental properties having causal power in the world. His effort to resolve emergence difficulties by appealing to phenomenology receives primary attention. Clayton's use of emergence theory is an important contribution to the religion‐and‐science community, and I encourage further dialogue on the exchange that Clayton commences.     

AN AUGUSTINIAN PHILOSOPHER BETWEEN DUALISM AND MATERIALISM: ERNAN MCMULLIN ON HUMAN EMERGENCE

In claiming the independence of theology from science, Ernan McMullin nevertheless saw the danger of separating these disciplines on questions of mutual significance, as his accompanying article “Biology and the Theology of the Human” in this edition of Zygon shows. This paper analyzes McMullin's adoption of emergence as a qualified endorsement of a view that avoids the excesses of both dualism and materialism. I argue that McMullin's distinctive contribution is the conceptual clarification of emergence in the light of a precise understanding of matter, in light of Aristotelian metaphysics and Darwinian theory. As applied to human nature, McMullin retains an Augustinian outlook that sees spirit as emergent in the human body and which posits a credible biblical hermeneutic. I indicate briefly how McMullin's perspective could be fortified by a fuller natural theology.     

DIVINE PURPOSE AND EVOLUTIONARY PROCESSES

When Darwin's theory of natural selection threatened to put Paley's Designer out of a job, one response was to reemploy God as the author of the evolutionary process itself. This idea requires an account of how God might be understood to act in biological history. I approach this question in two stages: first, by considering God's action as creator of the world as a whole, and second, by exploring the idea of particular divine action in the course of evolution. As creator ex nihilo God acts directly in every event as its sustaining ground. Because God structures the world as a lawful order of natural causes, God also acts indirectly by means of creatures. More controversially, God might act directly within the world to affect the course of events; this action need not take the form of a miraculous intervention, if the natural order includes the right sort of indeterministic chance. In each of these ways God's purposes can shape evolutionary processes.     

THE EMERGENCE OF CONSCIOUSNESS IN GENESIS 1–3: JUNG'S DEPTH PSYCHOLOGY AND THEOLOGICAL ANTHROPOLOGY

The development of a robust, holistic theological anthropology will require that theology and biblical studies alike enter into genuine interdisciplinary conversations. Depth psychology in particular has the capacity to be an exceedingly fruitful conversation partner for theology because of its commitment to the totality of the human experience (both the conscious and unconscious aspects) as well as its unique ability to interpret archetypal symbols and mythological thinking. By arguing for a psycho‐theological hermeneutic that accounts for depth psychology's conviction that myths about the origin of the world are always simultaneously myths about the origin and emergence of human consciousness, I demonstrate that the presence of numerous Jungian archetypes in Genesis 1–3 suggests that the narrative can be read from a psychological perspective without diminishing or marginalizing the dominant theological themes of exile and return. Furthermore, such a reading fundamentally suggests that the narrative is not about how sin entered into creation, but rather how consciousness emerged in human community.     

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.     

BRAIN, SYMBOL, & EXPERIENCE: A PSYCHIATRIC AND THEOLOGICAL DIALOGUE

Abstract. Brain, Symbol & Experience attempts to solidify the authors' work in the fields of neurophenomenology and consciousness. The interdisciplinary nature of the work dictates less than extensive discussions of individual academic topics, but it does facilitate the identification of mutual points of interest for future pluralistic dialogues. This paper explores the implications of Laughlin, McManus, and d'Aquili for the neurosciences, psycho-pathology, psychotherapy, contemporary literature, theology, and faith development theory. Suggestions for specific interdisciplinary conversations are offered.     

SPIRIT, METHOD, AND CONTENT IN SCIENCE AND RELIGION: THE THEOLOGICAL PERSPECTIVE OF A GENETICIST

Abstract. There are three ways in which bridges may be built between science and theology: spirituality, methodology, and content. Spirituality is the power which drives each to address reality and the expectations with which each approaches the pursuit of truth. The methodology of science is summarized in terms of three activities: taxonomy; the hypothetico-deductive cycle; derivative technology. The content of science, especially with respect to the phenomena of givenness, connectedness and openness in the life sciences, is correlated with theological constructs. Attention is drawn to the role of the double helix in biology and a possible parallel is proposed to the function of the icon in religion and theology.     

Kant's One World: Interpreting 'Transcendental Idealism'

The relationship between divine and created causality was widely discussed in medieval and early modern philosophy. Contemporary scholars of these discussions typically stake out three possible positions: occasionalism, concurrentism, and mere-conservationism. It is regularly claimed that virtually no medieval thinker adopted the final view which denies that God is an immediate active cause of creaturely actions. The main aim of this paper is to further understanding of the medieval causality debate, and particularly the mere-conservationist position, by analysing Peter John Olivi's neglected defence of it. The paper also includes discussion of Thomas Aquinas's arguments for concurrentism and an analysis of whether Olivi's objections refute his position.     

控制理论:诠释毕生发展的新视点

控制发展理论的基本概念包括初级控制与次级控制。初级控制指的是指向外部环境的行为和改变环境以适应个体需求的企图：次级控制的目标是指向个体自身,目的是将初级控制的丧失最小化、维持并提高当前的初级控制水平。次级控制一方面帮助个体应对初级控制的失败,另一方面通过选择功能提高初级控制水平。与次级控制相比,初级控制对个体发展的适应性机是居首位的。该详细阐述了两种控制的含义、维度模式及其相互作用,并从毕生发展的角度讨论了控制的发展特点。     

ON TWO ISSUES IN SCIENCE AND RELIGION: A RESPONSE TO DAVID GRIFFIN

Abstract. In responding to David Griffin's critique of my book, Issues in Science and Religion , I suggest that most of the points which he initially presents as differences between us concerning reduction and emergence are resolved in the second half of his article. I spoke of the emergence of higher-level "properties" and "activities," rather than "entities," but my analysis of whole and parts is similar to his, although it was perhaps not always clearly articulated. We agree also that Alfred North Whitehead's God is involved in every event in ways which avoid the problems of the supernatu-ralist "God of the gaps," but we differ as to whether God's action might be taken into account in a new "post-modern" science.     

Emil Kraepelin's dream speech: A psychoanalytic interpretation

Freud's contemporary fellow psychiatrist Emil Kraepelin collected over the course of several decades some 700 specimens of speech in dreams, mostly his own, along with various concomitant data. These generally exhibit far more obvious primary-process influence than do the dream speech specimens found in Freud's corpus; but Kraepelin eschewed any depth-psychology interpretation. In this paper the authors first explore the respective orientations of Freud and Kraepelin to mind and brain, and normal and pathological phenomena, particularly as these relate to speech and dreaming. They then proceed, with the help of biographical sources, to analyze a selection of Kraepelin's deviant dream speech in the manner that was pioneered by Freud, most notably in his 'Autodidasker' dream. They find that Kraepelin's particular concern with the preservation of his rather uncommon family name-and with the preservation of his medical nomenclature, which lent prestige to that name-appears to provide a key link in a chain of associations for elucidating his dream speech specimens. They further suggest, more generally, that one's proper name, as a minimal characteristic of the ego during sleep, may prove to be a key in interpreting the dream speech of others as well.     

TAKING THEOLOGY AND SCIENCE SERIOUSLY WITHOUT CATEGORY MISTAKES: A RESPONSE TO IAN BARBOUR

In my response to Ian Barbour's criticisms, I first argue for the anthropological dimensions and contextuality of any theology. Next I examine and criticize Barbour's thesis that I am an in‐compatibilist about divine action. Finally I illustrate the fact that I see genuine opportunities for a dialogue between theologians and scientists without apologetics, category mistakes, or relegating theology to the fringes of science, by pointing to evolutionary explanations of religion.     

灾后中小学生创伤后应激障碍和抑郁症状的共存模式

为揭示灾后中小学生创伤后应激障碍(PTSD)和抑郁在症状层面的共存模式, 本研究分别在汶川地震和雅安地震1年后, 对灾区的中小学生进行问卷调查, 并基于高斯图形模型和贝叶斯爬山算法构建了二者的共存症状网络。结果发现, 在DSM-IV的框架下, PTSD和抑郁的重叠症状以及情绪麻木症状在二者的共存网络中起到了桥接作用; 子网络探测结果与DSM-IV划分的症状边界不同, PTSD中的闯入性症状和回避性症状是其区别于抑郁的特异性症状, 且多为闯入性症状激发回避性症状; 在二者的共存模式中, 多为抑郁症状激发PTSD症状。上述结果在汶川和雅安两个样本中均得到了交叉验证, 具有一定的可推广性。     

A RESPONSE TO ERVIN LASZLO: QUANTUM AND CONSCIOUSNESS

Abstract. I respond to Ervin Laszlo's suggestions and criticism regarding my essay in this issue of Zygon. Virtual atomic orbitals are used as a model to illustrate the existence of a general realm of potentiality in physical reality from which the actual world emanates. Laszlo's suggestions for “paradigm repair” are supported and accepted as essentially being in agreement with my intentions and as offering highly useful clarifications. I compare virtual states to historic ideas of forms as metaphysical principles of being that inspire thoughts regarding the actions of a Cosmic Consciousness in the processes of the universe. Metaphysical and theological interpretations of the results of scientific research are defended, provided that they are not used to interfere a priori with the technical program of scientific research.     

中国中小学生综合幸福感量表的编制研究

幸福是人类社会的终极目标和共同追求。幸福社会基础在民生,关键靠教育,重心在培养学生的幸福感。本研究以中国特色世界视野的马克思主义幸福观为理论基础,在综合借鉴国内外相关研究成果基础上,通过对5029名中小学生的测量,编制了中国文化背景下的中小学生综合幸福感量表。量表由道德幸福感、心理幸福感、学业幸福感、健康幸福感和社会幸福感五大分量表构成,包括17个因子,共113个项目,力争科学、系统、全面反映中小学生的幸福感水平。研究结果表明,该量表具有良好的信效度,可用于测评中国中小学生的综合幸福感发展状况     

职业压力对西部山区中小学教师主观幸福感的影响：有调节的中介模型

为了探讨西部山区中小学教师职业压力与主观幸福感的影响,采用问卷调查法对2568名西部山区中小学教师进行调查,结果显示：（1）西部山区中小学教师主观幸福感在性别、是否担任班主任、月收入、教龄等人口学变量上存在显著性差异;（2）职业压力显著负向预测西部山区中小学教师主观幸福感;（3）职业倦怠中介了职业压力对西部山区中小学教师主观幸福感的影响;（4）职业认同调节了职业压力→职业倦怠→西部山区中小学教师主观幸福感这个中介过程的前半段。     

CAREGIVER'S DEPRESSIVE SYMPTOMS AND YOUNG CHILDREN'S SOCIOEMOTIONAL DEVELOPMENT DELAYS: A CROSS‐SECTIONAL STUDY IN POOR RURAL AREAS OF CHINA

Poverty and its associated factors put people at risk for depression. The aims of this study were to describe the prevalence of depressive symptoms (DS) of primary caregivers and socioemotional development (SED) delays of young children in poor rural areas of China, and to explore the association between them. Cross‐sectional data of 2,664 children aged 3 to 35 months and their primary caregivers were used for analysis. Characteristics of the child, caregiver, and family were collected through face‐to‐face caregiver interviews. DS were assessed by the Zung Self‐Rating Depression Scale (W.W. Zung, 1965, as cited in World Health Organization, 2016b ), and SED was evaluated by the Ages and Stage Questionnaires: Social‐Emotional (J. Squires, D. Bricker, & L. Potter, 1997). The χ² test, stratification analysis, and logistic regression analyses were used to explore the association. Among the caregivers, 40.3% (95% confidence interval [CI] [38.4, 42.1]), reported DS. Caregivers who were male, older and ethnic minorities as well as had a low level of education, a low family income, or more children were more likely to have DS. Of the children, 24.4% (95% CI [22.8, 26.0]) were recognized with SED delays. Older children displayed more delays than did younger children, but no significant differences between males and females were found. SED delays were significantly associated with mother outmigrating, male caregivers, older age, ethnic minorities, and low education or families with a single parent, low‐income, and having more children. Caregivers having DS, odds ratio (OR) = 2.40, 95% CI [1.99, 2.88], was a significant predictor of increased odds of SED delays; other factors were single‐parent family, OR = 1.99, 95% CI [1.37, 2.89], inadequate care, OR = 1.69, 95% CI [1.30, 2.21], physical punishment, OR = 1.61, 95% CI [1.33, 1.95], ethnic minorities, OR = 1.41, 95% CI [1.17, 1.71], and child age in months, OR = 1.03, 95% CI [1.02, 1.04], according to the logistic regression analysis. DS are prevalent among caregivers with young children in poor rural areas. Interventions to improve the mental health of caregivers and their parenting behaviors are needed to improve children's SED.