IN THE FUTURE PHILOSOPHY WILL BE NEITHER CONTINENTAL NOR ANALYTIC BUT SYNTHETIC: TOWARD A PROMISCUOUS MISCEGENATION OF (ALL) PHILOSOPHICAL TRADITIONS AND STYLES

In this paper, I suggest that the important philosophy of the future will increasingly be found neither in the “continental” nor in the “analytic” traditions but, instead, in the transcending sublation of (all) traditions I call “synthetic philosophy.” I mean “synthetic” both in a sense that encourages the bold combinatorial mélange of existing styles, traditions, and issues, and also in the Hegelian sense of sublating dichotomous oppositions, appropriating the distinctive insights of both sides while eliminating their errors and exaggerations, and thereby creating new syntheses in which the old oppositions are transcended.     

THE ATOMIC PRIESTHOOD AND NUCLEAR WASTE MANAGEMENT: RELIGION,SCI‐FI LITERATURE,AND THE END OF OUR CIVILIZATION

This article discusses the idea of an “Atomic Priesthood,” a religious caste that would preserve and transmit the knowledge of nuclear waste management for future generations. In 1981, the US Department of Energy commissioned a “Human Interference Task Force” (HITF) that would examine the possibilities of how to maintain the security of nuclear waste storage sites for 10,000 years, a period during which our civilization would likely perish, but the dangerous nature of nuclear waste would persist. One option that was discussed was the establishment of an “atomic priesthood,” an idea that science fiction writers like Isaac Asimov and Arsen Darney had already toyed with. Reading the HITF report alongside sci‐fi novels, my article will shed light on the question of how the sheer force of nuclear power (and the longevity of nuclear waste) lends itself to religious interpretations and how the idea of the atomic priesthood is connected with the utopian/dystopian aspects of nuclear power.     

USE OF THE PHRASE “PERSONAL RELATIONSHIP WITH JESUS”: TOWARD A COMPREHENSIVE INTERDISCIPLINARY EXPLANATION

When people use the phrase “personal relationship with Jesus,” how does one explain its significance? Normally attributed to evangelical Protestant Christians, use of the phrase “personal relationship with Jesus” is a complicated phenomenon, and an explanation of it requires drawing upon resources from across multiple disciplines rather than a single discipline only. Attempts to explain exactly what the phrase “personal relationship with Jesus” means frequently can be mystifying, on the one hand, or dismissive and simplistic, on the other hand. This article moves potentially toward a better context for understanding use of the phrase “personal relationship with Jesus” by drawing upon insights from multiple disciplines, including (1) rhetorical and cultural‐historical studies, (2) evolutionary and cognitive psychology, and (3) biological/behavioral and social/anthropological studies in order to set forth some basic lines of explanation for use of the phrase “personal relationship with Jesus.” The article concludes with some possible testable statements for future empirical studies.     

Re-expanding the phenomenology of hallucinations: lessons from sixteenth-century Spain

The paradigm within which hallucinations are studied, and the explanatory frameworks employed, may bias the phenomenological analysis of these experiences. After introducing the new term, hallucination, this paper undertook an inter-disciplinary study of the phenomenology of hallucinations identified by the sixteenth-century theologians, St John of the Cross and St Teresa of Avila. It was examined whether the phenomenological properties they highlighted are identified and addressed by contemporary psychological research. Many of these properties were indeed found to be acknowledged and studied by contemporary research in psychiatric patients, as well as in healthy individuals during hypnagogia, near-death experiences and at times of stress. However, many experiences, such as “internal voices,” “soundless voices,” and “voices that save,” were found to be neglected by contemporary research, as was the potential for hallucinations to communicate novel/original information. Finally, it was examined how these phenomenological insights may be “front-loaded” into future experimental designs.     

The mind of global human society. A new approach to investigating the future

In this essay, I present a new approach, called “ideometry,” which may lead to a new way of integrating knowledge and investigating the future of scientific conceptions. Conceptions are examined in themselves, independently of the reality they are supposedly describing. This is done formally by means of a new concept, “alterity.” A consequence of this formal consideration is a possible “super‐mind” of global human society, a very large and complex, growing system, analogous to a child's brain.     

PETER HARRISON,LUDWIG WITTGENSTEIN,AND THE PROBLEM OF PRE‐MODERN RELIGION

Peter Harrison's Gifford Lectures demonstrate that the modern concepts of “religion” and “science” do not correspond to any fixed sphere of life in the pre‐modern world. Because these terms are incommensurate and ideological, they misconstrue the past. I examine the influence and affinities of Ludwig Wittgenstein's philosophy on Harrison's study in order to argue that Harrison's project approaches Wittgenstein's. Harrison's book is a therapeutic history, untying a knot in scholarly language. I encourage Harrison, however, to clarify how future scholars can progress in their study of phenomena once termed “scientific” or “religious” without succumbing to these same mistakes.     

Exposing information sharing as strategic behavior: power as responsibility and “Trust” buttons

Online platforms' success depends on individual's information sharing (IS). However, previous research showed that “knowledge is power” is a default‐perception in organizations and that individuals share relatively unimportant information while keeping the important private information for themselves. Trust has also been identified as important enabler of IS. We examined the role of power construed as responsibility for others' outcomes and of a “Trust” button, a theory‐inspired technological feature, using a 2(Power construals: opportunity vs. responsibility) × 2(Buttons: “Like” vs. “Like‐or‐Trust”) × 2(Information sharedness as within‐subjects factor; public, private) design. Findings showed that construing power as responsibility and “Trust” button's presence increased the sharing of private information; clicking behavior yielded insights into the underlying mechanisms. Theoretical and practical implications are discussed.     

“Do I really need it?”: An explorative study of acceptance and usage of in-vehicle technology

The vehicle is increasingly equipped with additional technology assisting and entertaining the driver. To improve the systems and increase their usage, it is important to understand what influences the acceptance of technology in the vehicle. An online survey was conducted assessing which systems drivers own and use in their vehicles today. For the equipped systems, the reasons why N = 304 drivers do not use their in-vehicle technology were qualitatively explored. An inductive content analysis revealed 13 categories in total. The three categories “Need”, “Context and Task”, and “Reliability” were associated with Perceived Usefulness while “Increased Effort” and “Aversion” were associated with Perceived Ease of Use (Venkatesh, 2000). In addition, the influencing factors are further extended with the “Preference for Own Action”, “Distrust”, “Safety”, “Knowledge”, and “Habit”. The findings reveal subjectively important antecedents of the acceptance of in-vehicle technology and provide new insights, especially on usage barriers. An Integrated Acceptance Model (IAM) is derived from the identified categories to inform future research and facilitate a holistic view on factors influencing technology acceptance.     

THE RELIGIOUS ETHICS IMPLICIT IN SCHLEIERMACHER'S DOCTRINE OF CREATION

There is a religious ethics implicit in Schleiermacher's doctrine of creation based on the universal feeling of absolute dependence “prior to” its being informed by any historical tradition. The “highest good” which fundamentally characterizes his religious ethics is found at the intersection of God and the World. The “original perfection of man” and the “original perfection of the world” come together when human life in the world is fully informed by the feeling of absolute dependence. Although Schleiermacher did not develop his religious ethics to the same extent as his philosophical and Christian ethics, it should still be of interest to ethicists in many religious traditions, as it establishes contours and sets limits for the ethics of any monotheistic religious tradition.     

SCIENCE,SPIRITUALITY, AND AYAHUASCA: THE PROBLEM OF CONSCIOUSNESS AND SPIRITUAL ONTOLOGIES IN THE ACADEMY

Ayahuasca is a psychoactive brew from Amazonas, popularized in the last decades in part through transnational religious networks, but also due to interest in exploring spirituality through altered states of consciousness among academic schools and scientific researchers. In this article, the author analyzes the relation between science and religion proposing that the “demarcation problem” between the two arises from the relations among consciousness, intentionality, and spirituality. The analysis starts at the beginning of modern science, continues through the nineteenth century, and then examines the appearance of new schools in psychology and anthropology in the countercultural milieu of the 1960s. The author analyzes the case of ayahuasca against this historical background, first, in the general context of ayahuasca studies in the academic field. Second, he briefly describes three cases from Spain. Finally, he discusses the permeability of science to “spiritual ontologies” from an interdisciplinary perspective, using insights from social and cognitive sciences.     

Social Control in a Sexually Deviant Cybercommunity: A Cappers' Code of Conduct

This study examines a cybercommunity dedicated to recording live webcam feeds that are sexually charged. Those who record these feeds are known as “cappers.” Cappers post these “caps” on message boards designed to disseminate, share, and evaluate their aesthetic qualities. Following the insights of Durkin, Forsyth, Quinn, and others, this article identifies and elaborates the means of social control that promotes deviant ends among a capping community by extending Anderson's “code of the street.” The capping code's basic rules, strategies, tactics, and motives are analyzed in relation to reputation. The article concludes with considerations for future research.     

RELIGION AND THE THEORIES OF SCIENCE: A RESPONSE TO BARBOUR

Abstract. This paper offers a detailed response to “Religion and the Theories of Science” in Barbour's Gifford Lectures I. Topics include: complementarity, indeterminacy, parts and wholes, and Bell's theorem in quantum theory; metaphysical issues raised by relativity theory and thermodynamics, principally the problem of temporality and “top-down” versus “bottom—up” causality; design arguments and the origins of the universe in astronomy and creation; and God's action in the context of evolution and continuing creation. Areas of agreement and disagreement between Barbour and myself over philosophical and theological implications are presented, and endnotes indicate further areas of conversation.     

RELIGION AND SCIENCE THROUGH THE AGES: RESPONSE TO MARANGUDAKIS

Abstract This paper is in response to an article by Professor Marangudakis in Zygon in which he presented a “grand narrative” that predicted the coming of a new “axial age” (Marangudakis, 2012). In his article, Marangudakis criticized parts of my article in Zygon, “Athens, Jerusalem and the Arrival of Techno‐Secularism” (Caiazza, 2005). Two issues separate us: first, whether the Athens/Jerusalem dilemma can or should be overcome in a new axial age, and second, how benign future technological developments will be. Marangudakis thinks that the Athens/Jerusalem dichotomy will be overcome, whereas I think that the dichotomy should and will persist in future ages. I am suspicious of the future effects of current technologies, since they give political elites increased control over the individual, while Marangudakis generally applauds the new technologies (especially biotechnology). The Athens/Jerusalem dichotomy arises as an inevitable part of monotheistic religious belief.     

“淑女之争”与“君子协议”:回眸英国精神分析学会的“论战”

20世纪40年代,英国精神分析学会内部爆发一场影响全世界精神分析学发展的"战争"。以Anna Freud和Melanie Klein各自为首的精神分析师团体围绕潜意识幻想、本能与力比多以及精神分析培训与教学等一系列主题展开激烈争论,即历史上著名的"Freud-Klein论战"。这场"论战"就精神分析培训问题达成协议,并直接导致克莱因学派、维也纳学派和独立学派三"组"鼎立的英国精神分析时局。"论战"促使了客体关系精神分析与自我心理学的分离,推动了精神分析研究从驱力模式向关系模式的范式转变,奠定了后续精神分析运动发展的格局。     

The Philosophical Anthropology of Heinrich Popitz

This analysis places the English translation of Heinrich Popitz’s (2017) Phenomena of Power: Authority, Domination, and Violence in the broader tradition of philosophical anthropology. It is argued anthropological arguments such as that offered by Popitz give insights not otherwise available to strict disciplinary inquiries. Poptiz’s discussion of power also suggests an important tension in philosophical anthropology. While Popitz contends power relations are “humanly produced realities” not “imposed by nature,” he nevertheless provides some support that physical and biological factors might contribute to an understanding of power. This discussion illustrates this tension using examples drawn from Popitz discussion of power, threats of violence, and the exercise of authority.     

SHINTO RESEARCH AND THE HUMANITIES IN JAPAN

Three approaches to scholarship are “scholarship as a way,” which aims at perfection of character; “scholarship as a method,” which clearly limits objects and methods in order to achieve precise perception and new knowledge; and “scholarship as an expression,” which takes various approaches to questions and inquiry. The “humanities” participate deeply and broadly in all three of these approaches. In relation to this view of the humanities, Japanese Shinto is a field of study that yields rich results. As a religion of awe, shrine groves, community, arts, and entertainment, it offers a research field that joins together the study of human beings, nature, society, and expression. Though we elucidate the characteristics of Shinto and its differences with Buddhism, we also draw attention to the seven dimensions of “place, way, beauty, festival, technique, poetry, and ecological wisdom,” and then finally take up “research on techniques of body and mind transformation” as a comprehensive and creative development in the “humanities.”     

LIVING WITH THE WICKED PROBLEM OF CLIMATE CHANGE

Outlining the characteristics of “wicked” and “super‐wicked” problems, climate change is considered as a global super‐wicked problem that is primarily about the future. Being global‐ and future‐oriented makes climate change something we have to learn to live with but cannot expect to solve. Because the Institute on Religion in an Age of Science (IRAS) is a multidisciplinary society that yokes the natural and social sciences with values, it is in a position to explore strategies for living with climate change—exemplified by the articles in this section. Finally, asking “who/what is in charge,” it is suggested that in a dynamically interrelated and evolving world no one is. It is important to distinguish between good that is already created and the creative interactions that give rise to new good. In order to live with climate change, our primary orientation should be to live with the creativity that has created and continues to create our life on Planet Earth—since we are not able to know what the future holds.     

THE MYSTERIES OF OUR EXISTENCE: ESTRANGEMENT AND THEATRICALITY

“Theater” has become a fashionable metaphor that theologians and ethicists deploy to correct what they see as a Gnostic or antinomian impulse to prioritize “inner state” over “outer action.” But their turn to theater as an easy way to valorize “outer action” conflates person and role, generating a confused anthropology that 1) obscures what theater could make obvious about occupational roles; 2) misses the distinctively non‐theatrical character of performing Christ and church; and 3) renders actions more easily legible than they in fact are. These losses are traced in the work of several theater theologians, and their resultant distortions in self, power, and freedom are elaborated with the help of Stephen Mulhall's critique of Alasdair MacIntyre and Charles Taylor. Gregory of Nyssa's use of theater, by contrast, avoids such distortions by invoking theater together with the “mysteries of our existence”—death and creatio ex nihilo. Theater, for Gregory, becomes a way to describe the estrangement Christians must live into in a world beholden to wealth and power. The anthropology embedded in his metaphor of theater elaborates how Christians might approach their occupational roles, the world, and skepticism.     

Figuring the Porous Self: St. Augustine and the Phenomenology of Temporality

This article examines the phenomenological structures of the homo temporalis filtered through Augustine's illuminating, if unsystematic, insights on temporality and the imago Dei. It situates such a phenomenological interpretation of the Augustinian self in view of current interpretations that polarize or split the Augustinian self into an either/or scheme—either an “interior” self or an “exterior” self. Given this imbalance, the article suggests that a phenomenological evaluation of Augustine brings to light how interior and exterior spheres are deeply integrated. The article elaborates this position by contending that the self's temporal streaming within the exterior world‐horizon is inescapable because it reflects basic constituents of a self created by God which is nevertheless capable of contemplating a God who transcends time. This seeming paradox is resolved by recourse to what is described as the “double entry” of the self. The temporal streaming of the self in the world‐horizon (entry one) is porous to the eternal inwardly (entry two); the eternal entry is thus interior and analyzable in terms of a non‐reflective self‐awareness on display in Augustine's De Trinitate; and finally Augustine's understanding of the temporality of faith indicates how the self of faith can be lived in light of Heidegger's emphasis on the future and Husserl's emphasis on the past.