THE DEFENCE OF THE MYSTERIES OF THE TRINITY AND THE INCARNATION: AN EXAMPLE OF LEIBNIZ'S 'OTHER' REASON

In this paper I will discuss certain aspects of Leibniz's theory and practice of ‘soft reasoning’ as exemplified by his defence of two central mysteries of the Christian revelation: the Trinity and the Incarnation. By theory and practice of ‘soft’ or ‘broad’ reasoning, I mean the development of rational strategies which can successefully be applied to the many areas of human understanding which escape strict demonstration, that is, the ‘hard’ or ‘narrow’ reasoning typical of mathematical argumentation.¹ These strategies disclose an ‘other’ reason, i.e. a complementary set of arguments and methods developed by Leibniz in order to deal with crucial issues such as the ‘weighting’ of probabilities and truths of fact. I will argue that one of the most compelling examples of the importance and fertility of Leibniz's ‘other’ reason is provided by his solution to the problems posed by the unique epistemological status of theological mysteries.     

THE EXISTENCE OF GOD AND THE CREATION OF THE UNIVERSE

Abstract. Kant argues that any argument for a transcendent God presupposes the logically flawed ontological argument. The teleological argument cannot satisfy the demands of reason for a complete explanation of the meaning and purpose of our universe without support from the cosmological argument. I avoid the assumption of a perfect being, and hence the ontological argument, in my version of the cosmological argument. The necessary being can be identified with the creator of the universe by adding analogical mental relations. The creation of the universe is then shown to reflect modern scientific cosmology as well as stories and metaphors in the Eastern and Western religious traditions and to resolve the problem of evil.     

IDENTITY AND THE BRAIN: THE BIOLOGICAL BASIS OF OUR SELF

This article reviews the neuroscientific understanding of the self and personal identity, focusing on various elements of inclusivity and exclusivity as well as engaging religious and spiritual perspectives. We will also consider how the identity is comprised of biological, social, and ideological or spiritual aspects, and how they are interconnected. We will consider how the brain helps us to construct and maintain our representation of the self and what happens when we have self-transcendent experiences. Such an evaluation will have implications for understanding the intersection between consciousness and the self. This information will be helpful from both the psychological and spiritual perspective for understanding human identity.     

动态和静态条件下内隐时间的存在和特征

采用2×2×2混合实验设计,使用具体和抽象两种不同性质的图形材料对动态和静态两种条件下内隐时间的存在及其特征进行了考察,结果表明：（1）动态条件下被试对抽象图形的位置偏移判断更为准确;（2）测试图形与识记图形之间位置偏移判断的错误率在测试图形与诱导图形内隐运动方向一致的条件下比不一致条件下大;（3）无论实验材料为具体图形还是抽象图形,被试对测试图形和识记图形的位置偏移判断错误率之间不存在差异。研究结果证明了内隐时间的存在,进一步探明了内隐时间具有方向性和认知不可渗透性的特点,并证明了运动范式为研究内隐时间及其特点的有效方法。     

A REVIEW OF QUALITY CIRCLE EFFICACY AND THE EXISTENCE OF POSITIVE-FINDINGS BIAS

Literature on the impact of the quality circle process upon both individual and organizational outcomes was reviewed and, on average, demonstrated the intervention's effectiveness. In addition, two moderating factors were identified and their influence reported. Finally, the potential for a positive-findings bias was investigated, with no significant positive-findings bias found. It is suggested that this bias may be an artifact resulting from the inclusion of "popular-press" articles with research-oriented studies. The implications of this finding and the existence of other threats to quality circle efficacy are discussed.     

ECCLESIAL EXISTENCE: PERSON AND COMMUNITY IN THE TRINITARIAN ANTHROPOLOGY OF ADRIENNE VON SPEYR

Best known for her extraordinary influence upon Hans Urs von Balthasar, Adrienne von Speyr is perhaps overshadowed by the same. Here is an effort to expose her profound mystical insights concerning the specifically Trinitarian dimension of anthropology. Of key significance is the concept of surrender, whereby the human person participates in the fundamental disposition of Christ, whose self-gift is revealed as obedient receptivity vis-à-vis the Father and loving generosity vis-à-vis the world. This in turn is revelatory of the eternal surrender of each divine Person to the Others in a continuous exchange of love. The human person thus participates in divine life by the means that characterize it: love of God and neighbor.     

THE DEMOCRATIC ROOTS OF OUR ECOLOGIC CRISIS: LYNN WHITE,BIODEMOCRACY, AND THE EARTH CHARTER

Although Lynn White, jr. is best known for the critical aspects of his disputed 1967 essay, “The Historical Roots of Our Ecologic Crisis,” this article combines archival research and findings from his lesser‐known publications in an attempt to reconcile his thought on democracy with the Earth Charter and its assertion that “we are one human family and one Earth Community with a common destiny” (2000, Preamble). Humanity is first and foremost, White believed, part of a “spiritual democracy of all God's creatures” in which humans and nonhumans should treat each other with mutual compassion and courtesy. It is argued that the Christian, animal‐inclusive “biodemocracy” envisioned by White is both compatible with, and potentially in conflict with, the tenets of the Earth Charter. This article also considers further implications of these findings for the larger fields of ecotheology and religion and ecology.