Brain and Machine: Minding the Transhuman Future

Abstract:  Ethical deliberations about brain‐machine interfaces (BMI) focus on how humanity will be changed in imagined future transhuman landscapes. I review some current developments in BMI and suggest that responsible deliberation about BMI proceed by recognizing the typically implicit central role given to the imagined futures and the humans who inhabit them. As responsible deliberators about BMI, we make choices when we engage in "minding the other" that precede and constrain the choices we then make about BMI. I suggest possibilities for such minding that emerge from a theoanthropology grounded in the analogia relationis and that connect to a growing program of neurophenomenology.     

Mutuality Relations,Observation, and Intentional Constraints

This commentary focuses on the implications of Stoffregen's (target article, this issue) theory, as they apply to current research on human biological motion. We take up his suggestion that affordances, not events, are perceived and that data generated within event-perception research may reflect conversion of affordance-based perception to "event-based scales." Research on point-light walkers has been classed with event perception; however, results from our current research on perception of point-light sports displays suggest that accurate detection of humans and their actions in these displays may be controlled by complex relations better explained within an affordance-based account. We report the results of an experiment that controlled the presence and absence of relations between biological motion and a discrete environmental object. Detection was best when these affordance-relevant relations were available. Finally, we consider the utility of Stoffregen's ontological distinction as it may inform our understanding of past, current, and future research on perception of point-light walker displays.     

The Implicit Domain in Couples and Couple Therapy

At this point in the evolution of our field, developments in psychoanalysis and family systems, as well as findings from cognitive neuroscience and research in infant development are pointing to convergences in our understanding of the human experience. One central point of convergence has been the understanding of implicit modes of experience, particularly as this relates to affective communication. Through the lens of couples and couple therapy, this paper examines the ways in which the patterning of couple and family relationships takes place in the enactive domain through nonconscious, implicit communication processes. With the understanding that it is in the nature of implicit experience that it must be enacted to be accessed, this paper argues that some of that which is stored in the implicit domain remains embedded and enacted in one's most intimate relationships and therefore can only be accessed within the context of those relationships. This paper then explores some of the implications of implicit processes as this relates to the triad of the therapist and the couple in couple therapy.     

Honoring the Bios in Lutheran Bioethics

Abstract:  A Lutheran bioethic honors the body by being anti‐Gnostic (and finding moral wisdom in the body's limits), by being anti‐Pelagian (and requiring the reshaping of our disordered desires), and by being anti‐Sadducean (in affirming that the new creation, though continuous with and fulfilling the old, also transforms and perfects it in ways that go beyond the earthly life we know). Such an approach to bioethics is illustrated here through discussion of the way in which new reproductive technologies may distort our understanding of the relation between the generations, thereby losing sight of the bios in bioethics.     

TOWARD A NEW CREATION OF BEING

Abstract. The author traces the path from split brains to basic beliefs by linking the deautomatized pattern of spiritual masters, as reorted in Rorschach protocols, with subsymbolic, parallel, distriguted processing, The older brain structures constitute humanity's common heritage, while the new brain constitutes particular cultural heritages. Expanding levels of complexity move from the limbic system throuh conitive left-mind vigilance and right-mind responsiveness to %Pelie patterns of proclamation and manifestation to the world-integrating mysticism of limbic input and the world-fulfilling action of the new brain. Whole brain activity combines emotional meaning and propositional explanation. Analogically seaking, the brain provides clues to understanding God. A ialectical theology parallels the reciprocal integration of brain processes. Whole brain belief originates in the old brain's evolutionary adaptation to our genetic inheritance and in the new brain's conscious intention to fulfill the will of God through our cultural inheritances.     

The Mind and the Machine. On the Conceptual and Moral Implications of Brain-Machine Interaction

Brain-machine interfaces are a growing field of research and application. The increasing possibilities to connect the human brain to electronic devices and computer software can be put to use in medicine, the military, and entertainment. Concrete technologies include cochlear implants, Deep Brain Stimulation, neurofeedback and neuroprosthesis. The expectations for the near and further future are high, though it is difficult to separate hope from hype. The focus in this paper is on the effects that these new technologies may have on our ‘symbolic order’—on the ways in which popular categories and concepts may change or be reinterpreted. First, the blurring distinction between man and machine and the idea of the cyborg are discussed. It is argued that the morally relevant difference is that between persons and non-persons, which does not necessarily coincide with the distinction between man and machine. The concept of the person remains useful. It may, however, become more difficult to assess the limits of the human body. Next, the distinction between body and mind is discussed. The mind is increasingly seen as a function of the brain, and thus understood in bodily and mechanical terms. This raises questions concerning concepts of free will and moral responsibility that may have far reaching consequences in the field of law, where some have argued for a revision of our criminal justice system, from retributivist to consequentialist. Even without such a (unlikely and unwarranted) revision occurring, brain-machine interactions raise many interesting questions regarding distribution and attribution of responsibility.     

Technology and Evolution: The Quest For a New Perspective

Abstract:  The focus of this paper is a reassessment of the apparent opposition between technology and human nature. Paleoanthropologists have argued that human evolution is closely connected to the use and development of tools. Tool use is also found among animals, but the human cognitive apparatus enables humans to use tools in unparalleled ways. From this, it is concluded that technology and culture are natural phenomena, and that humans are 'natural‐born cyborgs,' or, theologically speaking, 'created co‐creators,' naturally enabled to use technology as extensions of their bodies and minds and as an instrument to enhance the freedom of all of creation.     

Transpersonal psychology,physical health,and mental health: Theory,research, and practice

Abstract

Throughout its existence, transpersonal psychology has held a strong interest in exploring the implications of consciousness and spirituality for health, both physical and mental. This article provides a brief overview of the theoretical, empirical, and clinical contributions of transpersonal psychology to the understanding and facilitation of human health and well‐being. It also critiques the methodological basis of some of these contributions, concluding that transpersonal psychological studies of the relationship between spirituality and health are still in their infancy and that practitioners interested in using approaches based on these findings need to exercise caution as well as excitement about the interesting developments unfolding at an ever increasing rate.     

TOWARD AN EVOLUTIONARY ECOLOGY OF MEANING

Abstract. I will discuss some of the implications of the ongoing Darwinian revolution for theology as a constructor and interpreter of human meaning. Focus will be directed toward the following issues: How should we best understand ourselves in the new, evolutionary cosmos? What are the problems with the kind of genetic reductionism espoused by neo-Darwinism? How are those problems resolved by the “relational” understanding of life made available by thermodynamics and ecology? How do we generate meaning-structures in this relationally-constituted cosmos? Finally, how do these developments enrich our understandings of responsibility—to each other and to our private conceptions of God?     

The Incarnation of Lived Time: Towards an Ecology of Memory

Most of us think of memory in terms of the brain's ability to store and retrieve events, facts, and skills. Philosophers and cognitive scientists seek to understand memory in terms of causation and justification. This article steps back from these considerations to reflect broadly on what memory is. Drawing on the paradigm shift underway in mind sciences, I explore the implications of the emerging understanding of cognition as embodied, embedded, extended, and enacted. This new paradigm undermines epistemological dualism and individualism and makes it possible to view memory as an ecological process.     

MORAL ORTHOSES: A NEW APPROACH TO HUMAN AND MACHINE ETHICS

Machines are increasingly involved in decisions with ethical implications, which require ethical explanations. Current machine learning algorithms are ethically inscrutable, but not in a way very different from human behavior. This article looks at the role of rationality and reasoning in traditional ethical thought and in artificial intelligence, emphasizing the need for some explainability of actions. It then explores Neil Lawrence's embodiment factor as an insightful way of looking at the differences between human and machine intelligence, connecting it to the theological understanding of embodiment, relationality, and personhood. Finally, it proposes the notion of artificial moral orthoses, which could provide ethical explanations for both artificial and human agents, as a more promising unifying approach to human and machine ethics.     

Establishing operations, cognition, and emotion

In this paper we argue that behavior analysts have tended to neglect the study of important aspects of complex human behavior, including cognition and emotion. This relative neglect has been costly in terms of mainstream psychology's perception of the field of behavior analysis and in terms of our ability to provide a more thorough account of human behavior. Observations and findings from the clinical context are offered as examples of behavior that are not readily explained by the three-term contingency, and we argue that an adequate account of these behaviors must include principles derived from recent behavior-analytic work, in particular a better understanding of the short- and long-term effects of establishing operations. The concept of the establishing operation and its implications for understanding complex human behavior are discussed.     

Envy: the canker in the bud

This paper explores the relevance of the concept of moral masochism as a response to early trauma and the implications of this for psychotherapy.

Consideration is given to early conceptualisations of moral masochism within the psychoanalytic literature, in particular, the move from drive theory to object relations. More recent developments in relation to trauma and defences, such as disassociation, are explored. It is suggested that a more complex and fuller understanding requires thinking about the subtle and shifting interaction of both these levels. This allows the possibility of building a more nuanced understanding which can look at both behaviour, as described in the trauma literature, and meaning which is the core of a more classical psychoanalytic approach.

Case histories are used to illustrate the linkages between moral masochism and trauma and the transference and countertransference dynamics and challenges involved. Progress varied in these cases, with both positive and negative outcomes. This theoretical background is used to suggest why this may be so.     

Human Rights and the Challenges of Science and Technology

The expansion of the corpus of international human rights to include the right to water and sanitation has implications both for the process of recognizing human rights and for future developments in the relationships between technology, engineering and human rights. Concerns with threats to human rights resulting from developments in science and technology were expressed in the early days of the United Nations (UN), along with the recognition of the ambitious human right of everyone “to enjoy the benefits of scientific progress and its applications.” This comment explores the hypothesis that the emerging concepts most likely to follow recognition of the human right to water primarily involve issues of science and technology, such as access to medicines or clean and healthy environment. Many threats to human rights from advances in science, which were identified in the past as potential, have become real today, such as invasion of privacy from electronic recording, deprivation of health and livelihood as a result of climate change, or control over individual autonomy through advances in genetics and neuroscience. This comment concludes by urging greater engagement of scientists and engineers, in partnership with human rights specialists, in translating normative pronouncements into defining policy and planning interventions.     

THE FUTURE OF TEILHARDIAN THEOLOGY

Abstract. The impossibility of predicting the future allows us only to indicate which theological developments seem to be needed. These developments concern our changing perception of the world, which requires a reversal in our understanding of God's Creation, from its most imperfect beginnings to its unforeseeable future. The passing of evolution from the biological to the human level has opened moral dimensions that must be explored. Rather than return to the beginnings of the church, theology needs to try to understand Christian faith within evolution, to reinterpret the past in the light of the new. In evolution, no final doctrine is possible. The necessity for doctrine creates a constant tension with the necessity of its revision. New truth must be paid for by suffering. The need is for a coherent theological vision of Creation, Redemption, and God's action in the world. Teilhard's metaphysics of union may be the key to it. In this view love becomes the central force of creation, which in Teilhard's view opens into an eternal future in God: in its final stage, evolution becomes Christogenesis.     

CLINICAL PSYCHOLOGY AND SCIENTIFIC INQUIRY*

This article addresses two related themes: (1) the interface between clinical research and contemporary philosophy of science, and (2) sociopsychological processes as they are reflected in clinical research. It is argued that our research efforts in clinical psychology continue to be dominated by logical empiricism, an epistemology that has failed to survive recent criticisms stemming from the refinement of our conceptions of explicit rationality. The self-contradictory paradox faced by logical empiricism and all other justificational approaches to knowledge is avoided by the nonjustificational perspectives that have developed over the last two decades. Clinical researchers are urged to reappraise the assumptions and implications of conventional epistemologies and to explore the alternatives emerging from these more recent developments in philosophy of science. The second part of the article argues that human psychological processes are an imperative topic of inquiry in an adequate model of science. Knowledge can be viewed as an active process of constructing order; as such, its analysis requires an understanding of the knower and psychological knowing processes. This point is illustrated and elaborated in four commentaries on contemporary inference traditions, the shifting sands of parochialism in clinical psychology, the popularity of molecular research, and the tyranny of technique in our research and practice. Concluding remarks are addressed to the adequacy of contemporary graduate education and the responsibilities attendant on our roles as scientists, teachers, and practitioners of psychology.     

Unholy Alliances: Religion, Science, and Environment

Christianity's relationship with the environment is considered. From the seventeenth century, Christianity contributed to the legitimization of scientific developments that had injurious consequences for the environment. These developments were secularizing; hence the ecological crisis participates in the broader problems of secularization. Under secular hegemony, the normative model of the person as atomistic individual is integral to the problem itself as well as bereft of the spiritual resources to challenge abusive attitudes that profane God's creation. This paper proposes that responses to the ecological situation should be sought in a richer understanding of the human being: an anthropology that is not only part of the Christian legacy but also offered by contemporary sociobiology.     

Creatio Ex Nihilo: A FieldOriented Approach

Abstract :  Process‐oriented thinkers complain that the classical understanding of the God‐world relationship is inherently dualistic. Instead they propose a model of the God‐world relationship based on the soul‐body analogy. Yet this seems to compromise the freedom of God vis‐à‐vis creation and the notion of God as Trinity. The author suggests a new approach to the God‐world relationship based on a modified understanding of "societies" within the philosophy of Alfred North Whitehead: namely, "societies" as structured fields of activity for their constituent actual occasions. The three divine persons of the Christian doctrine of the Trinity in this way first co‐constitute an unbounded field of activity or "space" for their own dynamic interrelation within the divine being. Then within this "space" by their conjoint free decision the persons of the Trinity gradually bring into existence the entire world of creation understood as a hierarchically ordered set of subfields corresponding to individual entities (inanimate and animate) and the "systems"(environments, communities) into which they are aggregated. Since fields can be thus interlayered and yet remain basically independent of one another in their ongoing existence and activity, God is not thereby identified with the world nor the world collapsed into God. But the divine persons and all their creatures still share in different ways one and the same communitarian life.     

CLIMATE CHANGE IN CONTEXT: STRESS,SHOCK, AND THE CRUCIBLE OF LIVINGKIND

An increasing number of environmentally knowledgeable observers and activists comprehend the situation faced by the emerging global civilization and its unsustainable systems, characterized by planet‐altering positive feedback loops arising from human activity. They perceive contemporary natural and cultural developments as the prelude to the imminent collapse of technological civilization and the cataclysmic end of the Anthropocene epoch via a forced passage through the population bottleneck of the impending extinction‐level event which only a remnant of the present biosphere is likely to survive. Should this understanding be accurate, our own time could become the occasion for the greatest choice ever made on Earth: whether to continue things as they are until humanity becomes the chief cause and the chief victim of the now‐unfolding mass extinction; or to make the necessary transition to the awakening of Planet Earth.     

Young children perceive less humanness in outgroup faces

We investigated when young children first dehumanize outgroups. Across two studies, 5‐ and 6‐year‐olds were asked to rate how human they thought a set of ambiguous doll‐human face morphs were. We manipulated whether these faces belonged to their gender in‐ or gender outgroup (Study 1) and to a geographically based in‐ or outgroup (Study 2). In both studies, the tendency to perceive outgroup faces as less human relative to ingroup faces increased with age. Explicit ingroup preference, in contrast, was present even in the youngest children and remained stable across age. These results demonstrate that children dehumanize outgroup members from relatively early in development and suggest that the tendency to do so may be partially distinguishable from intergroup preference. This research has important implications for our understanding of children's perception of humanness and the origins of intergroup bias.