BUILDING CAPACITY FOR THE DEVELOPMENT OF A CRITICAL DEMOCRATIC CITIZENRY THROUGH THE REDEFINITION OF EDUCATION

This article answers the question, How can we build capacity for the development of a critical democratic citizenry? This is achieved by generally describing postmodern society, and by introducing the idea of evolutionary consciousness as the next step in meeting the needs of a postmodern society. Secondly, the current nature of education is described, which is followed by a redefinition of education within the context of a critical ideal. The discussion concludes with a presentation of the pragmatics of building capacity for the development of a critical democratic citizenry through a redefinition of education.     

RELIGION AS A CONTROL GUIDE: ON THE IMPACT OF RELIGION ON COGNITION

Religions commonly are taken to provide general orientation in leading one's life. We develop here the idea that religions also may have a much more concrete guidance function in providing systematic decision biases in the face of cognitive‐control dilemmas. In particular, we assume that the selective reward that religious belief systems provide for rule‐conforming behavior induces systematic biases in cognitive‐control parameters that are functional in producing the wanted behavior. These biases serve as default values under uncertainty and affect performance in any task that shares cognitive‐control operations with the religiously motivated rule‐conforming behavior the biases were originally developed for. Such biases therefore can be unraveled and objectified by means of rather simple tasks that are relatively well understood with regard to the cognitive mechanisms they draw on.     

ON THE LIMITATIONS AND PROMISE OF QUANTUM THEORY FOR COMPREHENSION OF HUMAN KNOWLEDGE AND CONSCIOUSNESS

Abstract. I present a partially historical discussion of the basis of the quantum theory in nonmathematical terms using human knowledge and consciousness as an underlying theme. I show that the philosophical position in both classical and quantum theory is the experimental and mathematical philosophy of Isaac Newton. Because almost all the systems we deal with are multicomponent, we must consider the limitations and openness imposed by thermodynamics on our claims in both classical and quantum treatments. Here the reality of measurement stands in the way of any simple picture but also provides the basis for considerations of free will. Particular care is taken with the concepts of quantum measurement, entanglement, and decoherence because of their importance in the discussion.     

THE FUNCTIONS OF ASSESSMENT: IMPLICATIONS FOR SELECTION AND DEVELOPMENT OF DEVICES FOR ASSESSING REPERTOIRES IN CLINICAL,EDUCATIONAL, AND OTHER SETTINGS

An attempt is made to identify the many different functions that assessment of an individual's repertoire can serve. Implications of these functions for the character of and evidence about assessment devices are suggested. The functions fall into two general groups, those which influence decisions regarding an individual learner, and those which influence policy, program development, and scientific knowledge. The first group of functions is presented in a rough chronological sequence such that they form a “behavioral assessment funnel,” beginning with functions involving broad-band assessment to identify likely persons and skill areas, and narrowing to the precise pinpointing, monitoring, and follow-up functions. The contribution of behavior analysis and behavior therapy to assessment methodology in this sequence is identified as well as the areas where more traditionally conceived methods are still useful. The second group of functions and behavioral contributions to it are then discussed.     

A RECONSIDERATION OF KIERKEGAARD'S UNDERSTANDING OF THE HUMAN OTHER: The Hidden Ethics of Soteriology

In this article, I embark on an analysis of Søren Kierkegaard's view of human otherness in strict correlation to his Christian philosophy. More specifically, my aim is to show that Kierkegaard's thought is essentially informed by a decisive appropriation of the soteriological category of sin which has momentous implications for Kierkegaard's views of selfhood and intersubjectivity. The main argument is that both Kierkegaard's negative evaluation of human otherness and his acerbic indictments of any collectivist interference in salvific matters cohere with his appropriation of the doctrine of the Fall. At the same time, I show in what sense Kierkegaard deems human alterity to be indispensable to one's spiritual self‐becoming expressed through the Christian imperative of loving the other as neighbor. Seen thus, agape, while supplementing Kierkegaard's creationistic psychology, actually becomes the necessary restorative opposite of sinfulness in the self's encounters with the distinct uniqueness of the human other.     

CHALLENGES,OPPORTUNITIES, AND SUGGESTIONS FOR A RENEWED PROGRAM IN THE SCIENTIFIC STUDY OF RELIGION

This is an introduction to the Symposium on “The New Scientific Study of Religion Moving On.” The introduction briefly indicates why the cognitive science of religion (CSR) needs re-evaluation. It subsequently gives an overview of the contributions of the symposium's articles.     

THE DIVINE CONJECTURES: A CONTEMPORARY ACCOUNT OF HUMAN ORIGINS AND DESTINY

Six “divine conjectures” frame the place of Theóne (The One to Whom we pray) in the creation of our universe and for its continuing development in five subsequent stages into a loving universe. The first stage, the cosmological universe, establishes the laws of nature, understood by scientists as the “standard model”. The second stage introduces life and death into the universe by a process we are only now beginning to understand. Stage 3 requires certain life forms to become conscious with a subset of those life‐forms acquiring language that results in that subset becoming self‐conscious. The next stage, Conjecture 4, identifies certain persons who become addicted to learning in their unrelenting effort to learn as much of what can be known as possible. The fifth conjecture requires individual persons to act as agents of Theóne in achieving Conjecture 6—a universe that is both loving and lawful. During the course of the exposition subsidiary discussions of the concepts of conjecture and hypothesis explicate the function of each in the advancement of knowledge and understanding. There are brief discussions of prayer and purpose in relation to the Divine.     

THE HUMAN BRAIN AND HUMAN DESTINY: A PATTERN FOR OLD BRAIN EMPATHY WITH THE EMERGENCE OF MIND

Abstract. The human brain combines empathy and imagination via the old brain which sets our destiny in the evolutionary scheme of things. This new understanding of cognition is an emergent phenomenon—basically an expressive ordering of reality as part of "a single natural system." The holographic and subsymbolic paradigms suggest that we live in a contextual universe, one which we create and yet one in which we are required to adapt. The inadequacy of the new brain—specially the left hemisphere's rational view of destiny—is replaced by a view of a new relatedness in reality in which human destiny comes from and depends upon the mutual interchange between the new brain (cultural knowledge) and the old brain (genetic wisdom) for the survival of what is significant to the whole systemic context in which we live.     

INTERFACING RELIGION AND THE NEUROSCIENCES: A REVIEW OF TWENTY-FIVE YEARS OF EXPLORATION AND REFLECTION

Abstract. Exploration and reflection on the interfacing of religion and the neurosciences in the last twenty-five years provide a unique point of convergence on the relationship between science and religion. A focus on two streams of consciousness characterized the first phase in the 1970s. Scholarship suggested correlates between the styles of analytical steps and synthetic leaps of imagination and the belief patterns of proclamation and manifestation. The use of lateralized consciousness was critiqued as covering too much as well as not attending to evolutionary developments and philosophical and theological foundations. A shift to whole brain functioning with more differentiated investigations came during the second phase in the 1980s. Empirical studies corroborated the earlier analytical speculations in neurotheology and advanced the heuristic value or using the whole brain as a metaphor for understanding religion. By the third phase of the 1990s, meaning-making and integrating consciousness emerged as shaping the agenda between religion and cognitive neuroscience. The emerging methodology combines analogical continuities among levels of complexity and metaphorical leaps of inferential patterning.     

年幼儿童人物画结构变化及其影响因素

儿童人物画突出的结构特点是比例不协调。该研究考察了三百多名４．５－６．５岁幼儿的人物画,发现４．５岁到６．５岁幼儿自由画人躯干面积和头的面积的比值平均为１．３０,头的面积稍小于躯干的面积;自由画人躯干与头的面积的比值在４．５到６．５岁之间,变化曲线呈“Ｎ＂字形;这一比值的变化是和幼儿对于人体结构的认知发展有关的;临摹标准比例范画对于幼儿人物画的结构有显著影响,但是除了４．５－５岁之外,临摹画人与自由画人躯干／头的比值变化趋势基本一致;改变绘画顺序以及身体部位的功能性夸大对于幼儿人物画结构都有显著影响。     

PREPARATION FOR EFFECTIVE SELF-REGULATION: THE DEVELOPMENT OF GENERALIZED VERBAL CONTROL

A correspondence training procedure was used to develop consistency between children's verbalizations and their subsequent behavior across increasingly remote settings and time. The interval of time between the verbalizations and the opportunity to engage in several target behaviors was systematically increased across four preschool settings. Probes of generalized verbal control of home behaviors were conducted throughout training and showed that generalization was obtained in the absence of any salient externally imposed contingencies after the children had reliably come under the control of verbalizations about preschool behaviors.     

ON BECOMING ABLE TO PLAY: INDIVIDUAL CHILD PSYCHOANALYTIC PSYCHODRAMA AND THE DEVELOPMENT OF SYMBOLIZATION

In this paper, the authors analyze the relevance and transformative potential of individual psychoanalytic psychodrama in the treatment of children with severe impairments in symbolization. Central features of this modality, including promoting the representation of early traumatic experiences, are presented and discussed. Specific features include double‐envelope containment of the co‐therapists’ group and play leader, consequent diffraction of the transference‐determining portrayal, gradual integration, and initial figuration of coexisting split‐off fragments. Drawing on in‐depth clinical material, the authors show how psychodrama tempers the potentially traumatic effects of the encounter with the object, allowing these patients to access the transitional area of play.     

THE FRUITS OF PLURALISM: A VISION FOR THE NEXT SEVEN YEARS IN RELIGION/SCIENCE

This article offers a vision for work at the intersection of science and religion over the coming seven years. Because predictions are inherently risky and are more often than not false, the text first offers an assessment of the current state of the science‐religion discussion and a quick survey of the last 50 years of work in this field. The implications of the six features of this vision for the future of the field are then presented in some detail. Rather than bemoaning the current diversity of approaches and conclusions as a negative result, I endorse it as a healthy sign—if acknowledged honestly and managed well.     

中国儿童认知能力的性别差异发展倾向：韦氏儿童智力量表结果分析

分析韦氏儿童智力量表的全国常模以探讨中国儿童认知能力的性别差异。研究中使用多元变量（ｍｕｌｔｉｖａｒｉａｔｅ）分析和单元变量（ｕｎｉｖａｒｉａｔｅ）分析两种手段。在多元交量分析中,首先使用线性结构关系（ＬＩＳＲＥＬ）多样本分析检验各年龄组中男女协方差矩阵、平均数向量和因子平均数的一致性;随后用区分分析确定造成差异的变项。与西方研究相比,中国儿童具有类似的性别差异类型与发展倾向,区别在于中国儿童的数学能力不存在明显的性别差异,这可能与中国的男女接受同等教育有关。     

EXAMINING THE STRUCTURE AND ROLE OF EMOTION: CONTRIBUTIONS OF NEUROBIOLOGY TO THE STUDY OF EMBODIED RELIGIOUS EXPERIENCE

Abstract. Certain properties of the body and emotions facilitate the transmission of religious knowledge and the development of religious states through particular qualities of perception and memory. The body, which is the ground of religious experience, can be understood as transformative: the characteristic that recalled emotion is “refelt” in the present enables emotion to be cultivated or developed. Emotions and the stimuli that evoke them are necessarily culturally specific, but the automatic nature of this process is universal. Religious traditions have made use of these processes to educate the feeling toward certain qualities and to develop religious experience, through the use of sacred images, ritual posture and gesture, and repetition of ritual acts. Neuroscience contributes to our understanding of the emotional processes that take place when emotions are evoked, refelt, and developed; the neurobiological processing of emotion parallels experience. Keeping experience central makes it possible to bring religion and neuroscience together in a nonreductive examination of spiritual experience.     

KAUFMAN'S DEBT TO KANT: THE EPISTEMOLOGICAL IMPORTANCE OF THE “STRUCTURE OF THE WORLD WHICH ENVIRONS US”

Gordon Kaufman's “constructive theology” can easily be taken out of context and misunderstood or misrepresented as a denial of God. It is too easily overlooked that in his approach everything is an imaginary construct given no immediate ontological status—the self, the world, and God are “products of the imagination.” This reflects an influence, not only of theories on linguistic and cultural relativism, but also of Kant's “ideas of pure reason.” Kaufman is explicit about this debt to Kant. But I argue there are other aspects of Kant's legacy implicit in his method. These center around Kaufman's engagement with “observed patterns” in nature. With Paul Tillich's aid, I bring this neglected issue to the fore and argue that addressing it allows one to more readily capitalize upon the Kantian influence in Kaufman's method. This, in turn, encourages one to tap more deeply into the epistemic underpinnings of Kaufman's approach to the science–religion dialogue.     

EVOLUTION OF RELIGIOUS CAPACITY IN THE GENUS HOMO: COGNITIVE TIME SEQUENCE

Intrigued by the possible paths that the evolution of religious capacity may have taken, the authors identify a series of six major building blocks that form a foundation for religious capacity in genus Homo. Homo neanderthalensis and Homo sapiens idaltu are examined for early signs of religious capacity. Then, after an exploration of human plasticity and why it is so important, the analysis leads to a final building block that characterizes only Homo sapiens sapiens, beginning 200,000–400,000 years ago, when all the other cognitive and neurological underpinnings gradually came together. Because the timing of cognitive evolution has become an issue, the authors identify the time periods for these building blocks based on findings from modern cognitive science, neuroscience, genomic science, the new cognitive archaeology, and traditional stones‐and‐bones archaeology. The result is a logical, and even a likely story 55–65 million years long, which leads to the evolution of religious capacity in modern human beings.     

ANIMAL PASSIONS AND BEASTLY VIRTUES: COGNITIVE ETHOLOGY AS THE UNIFYING SCIENCE FOR UNDERSTANDING THE SUBJECTIVE,EMOTIONAL, EMPATHIC,AND MORAL LIVES OF ANIMALS

Abstract. In this essay, my response to four papers that were presented at the 2004 annual meeting of the American Academy of Religion in a session devoted to my research on animal behavior and cognitive ethology, I stress the importance of interdisciplinary research and collaboration for coming to terms with various aspects of animal behavior and animal cognition. I argue that we have much to learn from other animals concerning a set of “big” questions including who we are in the grand scheme of things, the role science (“science sense”) plays in our understanding of the world in which we live, what it means to “know” something, what some other ways of knowing are and how they compare to what we call “science,” and the use of anecdotes and anthropomorphism to inform studies of animal behavior. I ask, Are other minds really all that private and inaccessible? Can a nonhuman animal be called a person? What does the future hold if we continue to dismantle the only planet we live on and persecute the other animal beings with whom we are supposed to coexist? I argue that cognitive ethology is the unifying science for understanding the subjective, emotional, empathic, and moral lives of animals, because it is essential to know what animals do, think, and feel as they go about their daily routines in the company of their friends and when they are alone. It is also important to learn why both the similarities and differences between humans and other animals have evolved. The more we come to understand other animals, the more we will appreciate them as the amazing beings they are, and the more we will come to understand ourselves.     

民航飞行学员选拔方法的建立：中德飞行学员能力测验分数的比较

９０年代初,中国民航在有关现代航空人类因素研究的基础上,开始对其飞行员选拔程序展开了一系列的修订工作。随着空中交通密度的逐渐增高,新型喷气客机的问世以及国际航线的不断延伸,从而使今后对高素质飞行员的需要更加迫切。１９９４年中国民航与德国汉莎航空公司携手合作,旨在评价德国这套较为成熟的飞行员选拔程序在中国文化背景下的适应性。该测试系统包括人格、心理运动以及诸如航空知识、操作等能力因素的测量与评价。经一系列汉化及文化适应性修订后,３４６名中国飞行候选者接受本套系统的测试。结果表明,与德国候选者相比,中国被试在技术知识和数学能力上显著优于德国被试,但在心理运动和英语听力方面却显著低于德国样本的均值水平。１９９８年将与中国民航飞行学院一道开展该测试系统的效度研究。