A new member of the family? The continuum of being,artificial intelligence,and the image of God

Abstract

Are the scientific and religious definitions of life irreconcilable or do they overlap in significant areas? What is life? Religion seems to imply that there is a qualitative distinction between human beings and the rest of creation; however, there is a strong tradition in Christianity and in Eastern thought that suggests that the natural world also has a relationship with God. Human dominion over other parts of creation exists, but does not obviate this connection, nor give humans a circle unto themselves. The concept of humans being created in the image of God can be used to explain why we might believe humans are in a circle unto themselves, yet we can expand this concept to include artificially intelligent computers, a new potential member of the cognitive family. Our quest for artificial intelligence tells us both what we value in our humanity, and how we might extend that valuation to the rest of creation.     

Struggle with ultimate meaning: Nuanced associations with search for meaning,presence of meaning,and mental health

Struggle with ultimate meaning reflects concerns about whether one’s life has a deeper meaning or purpose. We examined whether this construct could be distinguished from presence of meaning in life and search for meaning. In two US samples – a web-based sample (N = 1047) and an undergraduate sample (N = 3978) – confirmatory factor analyses showed that struggle with ultimate meaning loaded on a factor that was distinct from but related to presence (negatively) and search (positively). Moderated regression analyses showed that people with low levels of presence combined with high levels of search for meaning were particularly likely to struggle with ultimate meaning. Additionally, when compared to presence and search, struggle with ultimate meaning related more strongly to depressive symptoms than presence or search. These results suggest that struggle with ultimate meaning represents a distinct component of how people grapple with meaning that has implications for mental health.     

ECOLOGY, BIBLICAL THEOLOGY, AND METHODOLOGY: BIBLICAL PERSPECTIVES ON THE ENVIRONMENT

Abstract. Historian Lynn White, Jr.'s theory that the current ecological crisis derives from the biblical creation story still has its adherents. There is no single biblical viewpoint on ecology, nor were the biblical writers addressing twentieth–century problems. Yet the great weight of biblical tradition-including the Genesis creation narrative-represents God as caring actively for all living beings, and humanity as having not only dominion over, but also responsibility for the well–being of other creatures. The Bible gives no support to those who would exploit the earth's resources at the cost of destroying any species of life.     

The pursuit of being in the life and thought of Jean-Paul Sartre

This paper has examined the relationship between the life and the thought of Jean-Paul Sartre. The central themes of Sartre's personal existence are shown to revolve around a struggle for self-definition and self-formation, rooted in the empathic failures of significant others during his formative years. It is argued that Sartre's experience of this struggle is mirrored and symbolized by the dialectic of being and nothingness which constitutes the central preoccupation of his philosophy.     

Life, death and (inter)subjectivity: realism and recognition in continental feminism

I begin with the assumption that a philosophically significant tension exists today in feminist philosophy of religion between those subjects who seek to become divine and those who seek their identity in mutual recognition. My critical engagement with the ambiguous assertions of Luce Irigaray seeks to demonstrate, on the one hand, that a woman needs to recognize her own identity but, on the other hand, that each subject whether male or female must struggle in relation to the other in order to maintain realism about life and death. No one can avoid the recognition that we are each given life but each of us also dies. In addition, I raise a more general, philosophical problem for analytic philosophers who attempt to read Continental philosophy of religion: how should philosophers interpret deliberately ambiguous assertions? For example, what does Irigaray mean in asserting, ‘Divinity is what we need to become free, autonomous, sovereign’? To find an answer, I turn to the distinctively French readings of the Hegelian struggle for recognition which have preoccupied Continental philosophers especially since the first half of the last century. I explore the struggle for mutual recognition between women and men who must face the reality of life and death in order to avoid the projection of their fear of mortality onto the other sex. This includes a critical look at Irigaray’s account of subjectivity and divinity. I turn to the French philosopher Michèle Le Doeuff in order to shift the focus from divinity to intersubjectivity. I conclude that taking seriously the struggle for mutual recognition between subjects forces contemporary philosophers of religion to be realist in their living and dying. With this in mind, the lesson from the Continent for philosophy of religion is that we must not stop yearning for recognition. Indeed, we must even risk our autonomy/divinity in seeking to recognize intersubjectivity.     

Prevalence,Predictors, and Implications of Religious/Spiritual Struggles Among Muslims

The current investigation explored prevalence, predictors, and psychological implications of religious and spiritual (r/s) struggles among an Israeli‐Palestinian, Muslim sample. R/s struggle was assessed by the Religious and Spiritual Struggles Scale (Exline et al. 2014), a newly developed scale that assesses a wide array of r/s struggles. Factor analysis of the scale in this study revealed five factors of struggle: Divine and Doubt, Punitive Entities, Interpersonal, Moral, and Ultimate Meaning. Of the 139 Muslim participants, between 1.4 percent and 40.2 percent experienced various r/s struggles. Positive God image and fundamentalism predicted lower levels of struggle, whereas negative God image and universality predicted higher levels of struggle. After controlling for religious variables, we found that both depressive symptoms and generalized anxiety were predicted by Punitive Entities and Ultimate Meaning struggles, while satisfaction with life was predicted by Interpersonal struggle. Possible explanations and implications of the findings are offered, and the limitations of the study are discussed.     

The experience of ‘healing stories’ in the life narrative: A grounded theory

‘healing stories' are part of an emergent narrative literature in psychology and counselling. This research explored the subjective experience of ‘healing stories’ within the context of individual's life narratives. A grounded theory (Strauss and Corbin, 1990) method of analysis was used to generate and analyse six participant's life narratives. Analysis of these accounts revealed three categories. The first is the context of struggle that preceded the healing process. participants told of struggle in their relationships with others as well as turmoil in their experience of themselves. The second category, the healing process reflected the participants' growing awareness of life's existential givens (Yalom, 1980). This represented a personal exploration that opened lparticipants to a ‘healing story’ that offered them an insight into choices and possibilities for liberation. The third category illustrated that in the ongoing struggle the ‘healing story’ has continued to provide inspiration in the participants' lived experience as an ‘evoked companion’ (Stern, 1985). This research posited a core dynamic whereby participants' experience of their ‘healing story’ provided not only an initial inspiration that was healing but also, in their ongoing struggle, the ‘healing story’ continued to inspire their lived experience.     

Death without God: religious struggle, death concerns, and depression in the terminally ill

ABSTRACT— Religious worldviews often provide comfort near the end of life, but they can cause distress if life circumstances are perceived as evidence of God's disfavor. This study, the first to test terror management theory (TMT) with terminally ill participants, examined the hypothesis that concerns about death mediate the relationship between religious struggle (and religious comfort) and depression in the terminally ill. Ninety-eight patients with end-stage congestive heart failure (CHF) completed measures of religious comfort, religious struggle, belief in an afterlife, concerns about death, and depression. In separate hierarchical linear regression models that controlled for degree of belief in an afterlife, death concerns fully mediated the relationships between religious struggle and depression and between religious comfort and depression. These findings suggest that religious struggle is a breakdown in the terror management system that leaves the individual vulnerable to the terror of death, and that properly functioning religious worldviews offer comfort by buffering the individual against death concerns.     

Struggling To Be Happy — Even When I'm Old

My thesis seeks to reduce what may be a natural human antipathy to ageing and/or the elderly by working with one distinctive and consistently approved feature of some older people. This feature is a bold and cheerful struggle within a self-chosen project. The argument opens by distinguishing short-term gratification from lasting, fulfilling happiness, and showing the link between gratification and dependence. Three kinds of struggle (non-voluntary, part-voluntary and positive) are then outlined and exemplified. Gerontological and anthropological research suggest that attitudes to struggle are fixed early in life, and while in the past they mitigated for or against successful survival, they now influence happiness and coping in later life. I argue that the negative effects of the first two kinds of struggle - which are often misguided, grudging or 'no-win' struggles - are responsible for the rigidity, narcissism and resentment disliked in some older people. Self-respect, contrasted with self-righteousness, is shown to accrue only from the positive (voluntary and congenial) struggle that seems at any age to deflect or compensate for depression, disappointment, loneliness and illness.     

Towards global integration

The struggle against exclusion must be a global struggle, for it must take into account everything that makes up the life of every individual. Businesses have a central role, for they can offer training to those young people who see school only as a failure.     

Different Realities: What Is Reality and What Difference Does It Make?

Consciousness does not exist apart from psyche; it reflects it. Different realities are not interchangeable with other manifestations of psychic reality. “Borderland consciousness” is the term I have conceived for people who, in one way or another, have a living dynamic connection to and relationship with nature. Given this understanding, the oral traditional and Native American cultures manifest a reciprocity psyche, and are today the closest manifestation of the psychic reality in Genesis, pre-expulsion from Eden. Navajo language contains no words for religion, guilt, human, inanimate, psyche, or ego. The Western psyche manifests a dominion psyche; that is, a binary consciousness borne as a result of the expulsion in Genesis, and wedded to logic as an uncompromising characteristic of sanity and health. This kind of consciousness too often crushes the spirit dimension, which is transrational. An awareness of borderland consciousness is entering into the Western cultural collective. This is the telos of the Garden of Eden expulsion, and itself represents the dominion psyche and the reciprocity psyche in dialogue. This dialogue offers a critical counterbalance to the rogue behavior of the overspecialized Western ego of the dominion psyche. This article urges Jungians to develop new methods of connecting with borderland consciousness since the dominion psyche and its technology alone cannot save our species in the face of the threat of a global climate change disaster.     

创伤后成长的促进因素、模型及干预

创伤后成长(Post-traumatic Growth, PTG)是指人们在经历了严重的压力性生活事件或创伤性事件后, 由于对抗压力所引起心理的积极变化。本研究对国外创伤后成长进行归纳概括, 论述了促进创伤后成长的影响因素, 如人格特质、社会支持、益处寻求和意义建构。此外, 归纳了基于不同视角的PTG模型, 提出了促进PTG的干预策略, 针对PTG实证研究中某些相关变量的测量问题提出改进意见。未来应着重于开展具备多个评估点的纵向研究, 建构适用于不同人群的PTG理论模型。     

Preaching the Word in the Context of Increasing Perplexity and Hopelessness

Abstract :  This article highlights the complexity of preaching the word in the caste-ridden context of India. Preaching in India has been largely individualistic and emphasizes a personal approach to the Christian faith resulting in a church that is passive and ineffective, especially in its approach and response to issues in the social realm. What is needed is a reading of the Word that enables individuals and communities to recognize God active in creative and transformative struggle and thereby enables the participation of the community in the struggle for life in all its fullness. Unfortunately, tensions between the varied roles of the pastor, doctrinal misunderstandings, and a caste-ridden church have hindered pastors from preaching the Word that empowers people to seek their liberation and that of the community.     

Signature Limits in Mindreading Systems

Recent evidence that young children seem to both understand false belief in one sense, but not in another, has led to two‐systems theorizing about mindreading. By analyzing the most detailed two‐systems approach in studying social cognition—the theory of mindreading defended by Ian Apperly and Stephen Butterfill—I argue that that even when dutifully constructed, two‐systems approaches in social cognition struggle to adequately define the mindreading systems in terms of signature processing limits, an issue that becomes most apparent when investigating mindreading in infancy. I end the article by developing several challenges that face any two‐systems account of mindreading.     

Religious and spiritual struggle: prevalence and correlates among older adults with depression in the BRIGHTEN Program

Older adults (OA) are more religious and/or spiritual (R/S) than younger adults, but some experience R/S struggle which is associated with poorer quality of life. Little is known about R/S struggle in community dwelling OA. This study examines prevalence, correlates, the association with depression for R/S struggle, and a desire for spiritual care in community dwelling OA with depression. In a programme for integrating care for these OA, 188 participants provided demographic information along with the Geriatric Depression Scale and a tool screening for potential R/S struggle. Prevalence of potential R/S struggle was 50%. The younger OA and Caucasian individuals vs. Hispanic individuals were more likely to experience potential R/S struggle. A relationship of potential R/S struggle with depression persisted with the inclusion of controls. Of those with potential struggle, 52% wanted to see a chaplain. Screening for potential R/S struggle can play an important role in choosing specific interventions for OA with depression.     

Genetic enhancement and theosis: two models of therapy.

The author argues that to think theologically about genetic enhancement is to think prayerfully about how to locate all one's uses of medicine, recognizing that they must all be lodged in the Christian struggle to holiness. He is critical of the essays in this issue because they often appear to take on a scholastic life of their own outside of the all-consuming struggle to salvation of Christians across the millennia.     

Young women struggling for an identity

In this article, I propose that many young women in today's world are facing an intense internal struggle to find their identity, and that this struggle is an effect of what they experience as enormous pressure to achieve certain goals. My belief is that, in the contemporary atmosphere of postfeminism in which women seemingly have many more options, the young adult woman experiences these options as expectations. The effect of these demands is an enormous self-doubt where women feel worthless, unimportant, and often unable to go forward in their lives. This article focuses on the stories of 3 young women and their struggles: a 25-year-old White middle-class woman whose obsessive longing to find the "right" man leads to eating difficulties; a 23-year-old lesbian, also White, who is just graduating from college and believes that she is terminally depressed; and a 29-year-old Chinese American woman who has fought anxiety and chronic fatigue for most of her adult life. How they find their way clearly exemplifies both the struggle and the road to success--overcoming self-doubt and challenging the expectations that create the conditions for it.     

Social identity and cycling among women: The case of Tel-Aviv-Jaffa

Through the lens of the Social Identify Theory (Tajfel, 1974), this research aims to understand how social identity affects the perception of cycling as a mode of transport among women from different socio-income backgrounds. Using the case study of Tel-Aviv-Jaffa (Israel), we found that cycling is associated with distinct social categories rather than seen as a 'socially neutral' practice. In particular, we found cycling to be associated with 'being a Tel-Avivian' and with a healthy and active lifestyle. Such distinct identification of cycling is likely to enhance cycling uptake among more privileged groups, who are often able to identify with these social categories. In contrast, it may create a barrier for underprivileged groups, who do not identify with these social categories. In addition, we show how e-bikes – which are not identified with privileged groups – do not provide an identifiable alternative for women from all groups, as it is identified with “tough” and “violent” men. Furthermore, we show how cycling, in general, is perceived as “tough”, “dangerous” and as requiring a “constant struggle” over space with other road users, and hence fits a typical “masculine” behavior. Finally, we show how currently cycling is perceived by the underprivileged as a threat to their way of life or even as a symbol of them being pushed out of their neighborhood – a perception that limits cycling uptake among these social groups. These findings underscore the importance of accounting for social identity in cycling research and policymaking, especially in low-cycling contexts.     

Heidegger in the township

Imagine Heidegger in a township. Imagine you are able to translate his concept of ‘care’ to ‘the people’. Would they agree that in their ordinary experience people care? I argue not and contend that, instead, they would choose the term ‘struggle’. I analyse experiential aspects of ordinary life in the context of the township, which involves a significant part of people around the world, in order to argue that, at least in such contexts, it is a more common experience for people to struggle than to care. In this way I hope to show how a phenomenological analysis of everyday life experience such as Heidegger's can contribute to the understanding of contextual issues, but also how a context can induce the introduction of new concepts of thinking.     

MODERN SOVEREIGNTY IN QUESTION: THEOLOGY,DEMOCRACY AND CAPITALISM

This essay argues that modern sovereignty is not simply a legal or political concept that is coterminous with the modern nation‐state. Rather, at the theoretical level modern sovereign power is inscribed into a wider theological dialectic between “the one” and “the many”. Modernity fuses juridical‐constitutional models of supreme state authority with a new, “biopolitical” account of power whereby natural life and the living body of the individual are the object of politics and are subject to state control (section 1). The origins of this dialectic go back to changes within Christian theology in the late Middle Ages and the early modern period. In particular, these changes can be traced to Ockham's denial of the universal Good in things, Suárez's priority of the political community over the ecclesial body and Hobbes's “biopolitical” definition of power as state dominion over life (section 2). At the practical level, modern sovereignty has involved both the national state and the transnational market. The “revolutions in sovereignty” that gave rise to the modern state and the modern market were to some considerable extent shaped by theological concepts and changes in religious institutions and practices: first, the supremacy of the modern national state over the transnational papacy and national churches; second, the increasing priority of individuality over collectivity; third, a growing focus on contractual proprietary relations at the expense of covenantal ties and communal bonds (section 3). By subjecting both people and property to uniform standards of formal natural rights and abstract monetary value, financial capitalism and liberal secular democracy are part of the “biopolitical” logic that subordinates the sanctity of life and land to the secular sacrality of the state and the market. In Pope Benedict's theology, we can find the contours of a post‐secular political economy that challenges the monopoly of modern sovereignty (sections 4–5).