RESPONSE TO CRITIQUES OF ETHICS IN AN AGE OF TECHNOLOGY

Abstract. Both Roger Shinn and Robert Stivers ask whether technology has a momentum of its own that is difficult if not impossible to control (“autonomous technology” or “technological inevitability”). I reply that the difficulty in controlling technology is a product of economic and political institutions (such as corporate lobbying and campaign contributions) rather than of any inherent characteristics of technology. Against Stivers's assertion that the ecosystem should be the center of value in environmental ethics, I defend the process view that all beings are valuable, but they are not equally valuable in their richness of experience or their contribution to the experience of others. I also consider his caveats about ambiguities in the concept of sustainability. Two questions raised by Mary Gerhart are taken up: the difficulties of interdisciplinary writing and the role of theological ethics in discussions of public policy. In dialogue with Frederick Ferre I explore the role of alternative visions of the good life as a source of social change. In the face of diminished concern about social justice and environmental sustainability among citizens and in Congress since the book was written, I express long-range hope, but not optimism about the short-term prospects for change.     

ON IAN HARBOUR'S ISSUES IN SCIENCE AND RELIGION

Abstract. Although Ian Barbour endorses process organicism in Issues in Science and Religion , his rhetoric against vitalism and dualism makes his discussion of life, mind, and the part-whole relationship sound like relational emergentism and hence like a denial of process philosophy's nondualistic interactionism. Also his rhetoric against a God of the gaps seems to exclude the God-shaped hole in Alfred North Whitehead's philosophy. A more consistent articulation of Whitehead's postmodern position would lead to greater adequacy and consistency on these issues, and perhaps also to a more radically postmodern view of science—a view which Whitehead himself only sometimes suggested.     

SEXTUS EMPIRICUS ON THE POSSIBILITY OF INQUIRY

Abstract: In this paper I discuss Sextus Empiricus’ response to the dogmatists’ objection that the skeptics cannot inquire into philosophical theories and at the same time suspend judgment about everything. I argue that his strategy consists in putting the burden of proof on the dogmatists: it is they, and not the skeptics, who must justify the claim to be able to inquire into the nature of things. Sextus’ arguments purport to show that if we consider the dogmatists’ inquiry, we should conclude either that it is impossible or that it does not supply the skeptics with satisfactory starting‐points for further inquiry.     

RESPONSE TO CRITIQUES OF RELIGION IN AN AGE OF SCIENCE

Abstract. In replying to the four thoughtful critiques of my first Gifford volume I try to clarify the differences among us. I defend my use of Kuhn's concept of paradigms against Nancey Murphy's use of Lakatos's concept of research programs and then compare both of us with advocates of the “strong program” in the social construction of science. Sallie McFague identifies me with the empiricist, objectivist, “modernist” tradition and contrasts it to her own “postmodernist” acceptance of cultural relativism and the social construction of science, but I argue that I am seeking an intermediate position that redefines objectivity rather than rejecting it. Some themes common to feminist and process theology are also examin ed. In dialogue with Bob Russell I discuss the metaphysical and theological implications of the unity of space and time in relativity, the beginning of time in recent cosmology, and the thesis that God acts by determining events in indeterminate quantum systems. Finally I compare John Cobb's indebtedness to Whitehead with my own and suggest that I am more willing to adapt or modify process thought in the interpretation of scientific theories and religious experience.     

SCIENCE AND RELIGION IN THE THEOLOGY OF DIETRICH BONHOEFFER

The German theologian and martyr Dietrich Bonhoeffer is not widely known for engaging with scientific thought, having been heavily influenced by Karl Barth's celebrated stance against natural theology. However, during the period of his maturing theology in prison Bonhoeffer read a significant scientific work, Carl Friedrich von Weizsäcker's The World View of Physics. From this he gained two major insights for his theological outlook. First, he realized that the notion of a "God of the gaps" is futile, not just in science but in other areas of human inquiry. Second, he felt that an infinite universe, as considered by science, would be self-subsistent and could exist as if there were no God. Bonhoeffer replaced Barth's radical critique of religion with the even more extreme view that it is a mere passing phase in history that grown-up humanity can dispense with. At the same time Bonhoeffer began an important critique of Barth's reaction, namely, the latter's retreat to a "positivism of revelation." While Bonhoeffer did not go quite as far as one might like, his approach opened up hopeful avenues for an answer to "the liberal question" and even a revived place for some kind of natural theology.     

AN EVOLVING VISION OF GOD: THE THEOLOGY OF JOHN F. HAUGHT

The theology of God in the scholarship of John Haught exemplifies rigor, resourcefulness, and creativity in response to ever‐evolving worldviews. Haught presents insightful and plausible ways in which to speak about the mystery of God in a variety of contexts while remaining steadfastly grounded in the Christian tradition. This essay explores Haught's proposals through three of his selected lenses—human experience, the informed universe, and evolutionary cosmology—and highlights two areas for further theological development.     

Methodological issues in cross-cultural and multicultural rorschach research

Hermann Rorschach researched the utility of his inkblot experiment to understand psychopathology and cultural differences. Contemporary research with the Rorschach has evaluated its utility as a test, although it may more properly represent a clinical method with somewhat different evaluation criteria. Recent controversy regarding the adequacy of the Rorschach as a test and the adequacy of its normative data has at times distorted and oversimplified important methodological issues inherent in the study of cultural difference. Cultural processes remain a central and inadequately examined variable in Rorschach research; an important emergent area of inquiry is the Rorschach's clinical utility as a cross-cultural assessment instrument. We review multicultural and cross-cultural methodological issues intrinsic to contemporary Rorschach research here. Consideration of cultural issues enlarges and enriches the Rorschach clinical utility debate and suggests underexplored research strategies that can contribute to its resolution.     

THE DILEMMA OF ERROR AND ACCURACY: AN EXPLORATION

This paper reports on the research on error and accuracy within the realms of constructivism, reading, and writing, and describes an exploratory study of teacher perceptions of approaches to addressing error and accuracy in literacy instruction. Findings demonstrate that teachers who self-reported that they were developing constructivist approaches to classroom instructional practices had contradictory beliefs about dealing with reading and writing errors. There were also contradictory beliefs about addressing reading and writing errors with more- and less-able readers and writers. The teachers were solid in their conviction that students' inaccurate constructions of knowledge should be corrected through inquiry, but were unable to provide examples of instances in which they had done so.     

ON THE VERY IDEA OF AN ONTOLOGY OF COMMUNION: BEING,RELATION AND FREEDOM IN ZIZIOULAS AND LEVINAS

The present article examines the theology of John Zizioulas with a view to understanding its coherence and viability for ecclesiology. Instead of treating his trinitarian theology, or his historical claims, I focus upon the basic themes of his personalistic ontology, especially the relationship between the ‘hypostasis’ and its ‘nature.’ I argue that Zizioulas's central concept of freedom rests upon an equivocation: he affirms both that freedom and being are identical, and that they are mutually exclusive. In conversation with the philosophy of Levinas, I further argue that Zizioulas's proposal, as an ontology of communion, falls prey to the same reduction of being to thought that forms the central tenet of Western conceptions of subjectivity. In conclusion, I argue that both of these problems trade on a basic inability to account for grace as the fundamental reality of communion. Throughout my basic concern is to inquire into just what function the category of ‘being’ has in Zizioulas's theology, and to point out its surprising obscurity.     

对一名受虐男孩的箱庭治疗

本研究采用个案研究法,对一名13岁受虐男孩（小N）实施了25次的箱庭治疗,研究了该儿童箱庭治疗过程的特点及箱庭疗法的治疗效果。结果发现：个案的箱庭治疗经历了问题呈现、自我调适、对抗斗争和问题解决四个阶段;箱庭治疗过程中,个案所使用的玩具数量及种类从贫乏单一转向丰富多样;经过箱庭治疗,个案的抑郁、焦虑情绪得以较大缓解,自我意识得到提高,同伴关系显著改善,学业成绩也得到较大提高。     

不同阅读过程文章信息保持特点的实验研究

本研究主要探讨在自然的阅读与有特定的记忆任务的情况下,学生阅读记忆的特点.从某中学、小学选取高中二年级、初中二年级与小学六年级学生各60人进行实验研究.结果表明,在自然阅读文章的情况下,一般读者所进行的主要是运算性的信息加工活动,是一种筛选保持的过程,服从于中心效应;而在明确的记忆要求下,读者所进行的主要是联结性的信息加工活动,是一种一般的意义记忆过程,服从于首尾效应。     

AN INVESTIGATION OF THE INFORMATION PROCESSING FRAMEWORK OF ORGANIZATIONAL COMMUNICATION

The information processing framework of organizational communication is studied by introducing variables that reflect the individual's relationship to the organization; it is examined in terms of levels of information adequacy. This study focuses on explaining the variations in levels of information adequacy reported by organizational members. It emphasizes the importance of communicating sufficient information to employees irrespective of task-related communication needs. Findings from this study support an expanded information processing model of organizational communication. A revised model is proposed.     

The Question of God in an Age of Science: Constructions of Reality and Ultimate Reality in Theology and Science

Both science and theology have lately faced a crisis of authority. Their shared realization of the extent to which knowledge is underdetermined by the data and socially constructed provides a kind of common ground for reconsideration of their respective methods of inquiry as well as of the status of the claims they have warrant to make. Both fields are now consciously and critically employing a models approach. This article proposes criteria for assessing models and applies the criteria to one model from each field. The model of understanding evolution as a struggle for existence is considered from the field of science, and the traditional model for understanding the God-world relation as that of a king's relation to his kingdom is considered from the field of theology. Each of these models is evaluated with respect to its credibility, religious viability, and moral adequacy. In each case an alternative analogy is proposed and argued for.     

Much Ado about Nothing: Karl Barth's Being Unable to Do Nothing about Nothingness

Often a source of concern to commentators about the adequacy of Barth's theology is his treatment of evil, in particular Church Dogmatics III/3 §50 with its depiction of evil as das Nichtige (the nothingness). Against the impression that Barth has little time in his systematic theology for doing justice to evil it is worth attempting a reading that indicates the importance of this section and what it seems that Barth is doing with it. Das Nichtige belongs to a conflictual and dramatic account, and talk of its, for Barth, 'absurd'existence' belongs there. The dramatic flavour of this discussion further impresses that there is more to be said about 'Barth on evil' than any focus on the paradoxical and negative language used to depict it could express – this 'more' should come specifically through ethics.     

AN EVALUATION OF JAQUES’ STUDIES OF PAY IN THE LIGHT OF CURRENT COMPENSATION RESEARCH1

Elliott Jaques’ work in the area of compensation is evaluated for two major reasons: first, to ascertain its methodological fitness and meaningfulness; and, second, to discuss the impact of his work on the course of psychological research on pay. It is concluded that, although Jaques is the first psychologist to have attempted to bind theoretically a number of vaguely related concepts such as job analysis, equity, level of work, and pay curves, his pay technology has not achieved its goal due to a poor methodological foundation. Replication of Jaques’ studies is virtually impossible because his instruments and concepts are poorly defined. Furthermore, some of the hypothesized relationships among the constructs contained within the model appear inconsistent. However, Jaques’ work is valuable because it has served as a first approximation to a general program of research on pay. Furthermore, his work has highlighted a number of important, fundamental issues which investigators who research pay must ultimately resolve. Several of these issues are discussed.     

关于短时记忆中范畴群集的定位实验

本研究通过对短时记忆的编码或提取阶段进行注意分散来探讨范畴群集的定位问题。以大学生为被试,应用双作业进行分散注意条件下的记忆实验,并与集中注意条件下的记忆实验进行比较。识记材料均为双范畴词表。结果表现无论在编码还是提取阶段分散注意,都导致范畴群集程度的降低。实验结果不支持认为范畴群集的组织过程仅仅发生在记忆信息加工的某一个阶段的看法,而有利于双重定位观点,即认为范畴群集既与编码阶段有关,也与提取阶段有关。     

THE PARADOX OF INQUIRY IN AUGUSTINE'S CONFESSIONS

Abstract: The Confessions recounts Augustine's successful search for God. But Augustine worries that one cannot search for God if one does not already know God. That version of the paradox of inquiry dominates and structures Confessions 1–10. I draw connections between the dramatic opening lines of book 1 and the climactic discussion in book 10.26–38 and argue that the latter discussion contains Augustine's resolution of the paradox of inquiry as it applies to the special case of searching for God. I claim that he develops a model, relying on the universal human experience of joy and truth, that identifies a starting point that (1) is common to all human beings, (2) is sufficient for guiding a successful search for God, and (3) avoids commitment to recollection of experiences prior to birth. The model is crucial to Augustine's rejection of traditional Platonist views about recollection.