Creationism in Twentieth-Century America

Creationism in Twentieth Century America: A Ten-Volume Anthology of Documents, 1903–1961 Gen ed. Ronald L. Numbers     

Abstract Creationism and Authorial Intention

Abstract creationism about fictional characters is the view that fictional characters are abstract objects that authors create. I defend this view against criticisms from Stuart Brock that hitherto have not been adequately countered. The discussion sheds light on how the number of fictional characters depends on authorial intention. I conclude also that we should change how we think intentions are connected to artifacts more generally, both abstract and concrete.     

进化论和神创论的争论

最近,在美国进化论和神创论争论呈现愈演愈烈的趋势。我关心这个问题是因为我留学在外,知道留学生必过的一关就是要受到一些基督教教派拉拢入教的诱惑,而这些教派大多是有极端主义主张的教派。在美国基督教有很多派别,一派是自由的派别,内心并非很虔诚,认为《圣经》可以看作是预言和故事,而不是历史事实,认为进化论和神创论并非水火不容,只是有冲突而已,一般不热心于拉外国人入会。另一派别是极端的保守派别,占美     

Hindu and Christian Creationism: "Transposed Passages" in the Geological Book of Life

Antievolution arguments of Christian and Hindu creationists often critique Darwin's metaphor of the geological record as an ill-preserved book of life, while highlighting the problem of anomalous fossils. For instance, Bible-based young-Earth creationists point to anomalous humanlike prints alongside authenticated dinosaur tracks to argue for the creation of all life some few thousand years ago. But Vedic-based ancient-hominid creationists view the same sort of evidence as indicating the existence of all species, including the hominids, billions of years ago. I examine the roots of this Hindu Vedic creationism and its recent elaboration among scientifically minded members of the International Society for Krishna Consciousness (ISKCON). Similarities in the methods and rhetorical strategies of the two creationist groups are considered, as well as the underlying motives that have brought together such otherwise disparate religious worldviews.     

Theological Implications of Young Earth Creationism and Intelligent Design: Emerging Tendencies of Scientism and Agnosticism

Abstract

Creationism is a worldview that does not accept the undirected formation and development of life but requires intelligent (supernatural) intervention. We analyzed texts representing Young Earth creationism (YEC) and intelligent design (ID) for their theological content and implications by assessing their position in central issues of systematic theology. YEC proponents emphasize the young age of the Earth and the necessity of literal interpretation of Genesis as prerequisites for the Fall and redemption. ID accepts the geological age of the planet, but requires intervention during evolution. YEC maintained the traditional characteristics of the Christian God (omnipotence, omniscience, benevolence), while some ID authors refused to speculate on the nature of the alleged designer. YEC authors utilized reinterpretation of scientific data as evidence for creation and to legitimize their belief in the historicity of Genesis. This could be regarded a form of scientism. YEC theodicy concentrated on the Fall as the cause of evil and the eschatological resolution of suffering. In contrast, ID proponents attempted to solve theodicy by compensated benefits of, e.g., pain. ID did not take a clear stand regarding salvation and ecclesiology, but YEC authors considered the acceptance of evolutionary theory and Christian faith to be mostly inconsistent. YEC doctrine differed from major Christian denominations by accepting scientific evidence as a proof for the historicity of Genesis and showed signs of exclusivity regarding evolutionary proponents. In ID, no satisfactory theodicy could be observed and some ID theorists could be classified as agnostics because of doubting the identity of the designer and by limiting God's omnipotence and benevolence. Both YEC and ID demonized evolutionary theory and its proponents. Creationism seems to be on its way to becoming a new kind of denomination or an emerging novel religion.     

神为什么造魔鬼?(上)--关于"神创论"和"神正论"的悖论

神创:意思是万事万物、大到总星系(银河系不过总星系的极小部分,更无论太阳系和地球啦)、随人类观察工具与理论认识的进展不断无限扩大的宇宙;小到原子、电子、质子、中子、中微子、夸克……以至比夸克更深层更微小的物质形态,包括人类社会而绝对无例外的一切,一概都是神的创     

神为什么造魔鬼?(下)--关于"神创论"和"神正论"的悖论

(续上期) 我: (插话)植物也有自由意志吗? 师:有,你看(指窗外墙上的“爬山虎”)常春藤没有直立的枝干,就选择了爬墙。 我:那它与动物、人,有什么区别呢? 师:植物的自由意志程度比较低,只是生理的     

Acceptance of Evolution and Support for Teaching Creationism in Public Schools: The Conditional Impact of Educational Attainment

Public acceptance of evolution remains low in the United States relative to other Western countries. Although advocates for the scientific community often highlight the need for improved education to change public opinion, analyses of data from a national sample of American adults indicate that the effects of educational attainment on attitudes toward evolution and creationism are uneven and contingent upon religious identity. Consequently, higher education will only shift public attitudes toward evolution and away from support for teaching creationism in public schools for those who take non‐“literalist” interpretive stances on the Bible, or to the extent that it leads to fewer people with literalist religious identities.     

Empathy on trial: A response to its critics

Despite being held in something approaching universal esteem for its capacity to promote prosocial behavior and inhibit antisocial behavior, empathy has recently become the recipient of strong criticism from some of today’s leading academics. Two of the more high-profile criticisms of empathy have come from philosopher Jesse Prinz and psychologist Paul Bloom, each of whom challenges the view that empathy has an overall beneficial influence on human behavior. In this essay, I discuss the basis of their criticisms as well as why I am not compelled by their arguments to believe that empathy does more harm than good. In the process of responding to empathy’s critics, I discuss the important role that empathy plays in our moral lives. I argue that, rather than employing rational considerations to minimize the role that empathy plays in our moral and political judgments, such considerations are put to better use by expanding empathy when conducive to the common good and suppressing it when it opposes the common good.     

试次历史对跨通道非空间返回抑制的影响

个体对刺激的反应不仅受刺激本身的影响, 还会受到先前刺激的影响, 表现为对当前试次中刺激的反应会受到前一试次的影响, 即试次历史。本研究采用“线索-中性线索-靶子”范式探讨前一试次有效性对跨通道的非空间返回抑制的影响。实验1通过连续两个试次间的线索有效性考察在跨通道非空间返回抑制中试次历史的影响。为了在跨通道非空间返回抑制中减小试次历史的影响, 实验2通过延长试次间时间间隔考察跨通道非空间返回抑制中试次历史的作用是否减小。结果发现, 前一试次线索无效时, 当前试次中的返回抑制效应量显著小于前一试次有效时, 这种影响会根据试次中线索和靶子通道的不同而不同。并且当延长试次间的时间间隔可以有效地减少前一试次对当前试次的影响。因此本研究表明, 试次历史能够对跨通道非空间返回抑制产生影响, 并且这种影响可以通过增大试次间时间间隔来减小。     

The influence of catch trial frequency on simple reaction time

The major purpose of the present investigation was to examine the combined influence of variations in foreperiod length (1.0, 5.0 sec) and catch trial frequency (0.0, 0.1, 0.2) on simple reaction time (RT) magnitude when verbal mediation was permitted and when it was not. A significant foreperiod length, catch trial frequency, mediation type interaction was obtained supporting the notion that all three factors influence a common process (i.e. Sternberg 1969), here called ‘preparation’. More specifically, for the non-mediation group, foreperiod length and catch trial frequency had both additive (0.0 vs 0.1) and interactive (0.1 vs 0.2) effects on mean simple RT while only catch trial frequency significantly altered simple RT for the mediating group. In all instances, mean simple RT increased significantly when some catch trials were employed as opposed to when none were used, a finding which was interpreted as reflecting an induced preparation decrement upon the introduction of catch trials.