THE IMAGO DEI: EVOLUTIONARY AND THEOLOGICAL PERSPECTIVES

This short article provides an introduction to a special section, consisting of six papers on human evolution and the imago Dei. These papers are the result of dialogue between theologians and philosophers of religion at the University of Oxford and the Catholic University of Leuven. All contributors focus on the imago Dei, and consider how this theological notion can be understood from an evolutionary perspective, looking at a variety of disciplines, including the psychology of reasoning, cognitive science of religion, paleoanthropology, evolutionary psychology, and evolutionary ethics.     

WHAT IF THE HUMAN MIND EVOLVED FOR NONRATIONAL THOUGHT? AN ANTHROPOLOGICAL PERSPECTIVE

Our knowledge of the evolution of human thought is limited not only by the nature of the evidence, but also by the values we bring to the authoritative scientific study of our ancestors. The tendency to see human thought as linear progress in rational (i.e., problem‐solving) capacities has been popular since the Enlightenment, and in the wake of Darwinism has been extended to other species as well. Human communication (language) can be used to transmit useful information, but is rooted in symbolic processes that are nonrational—that is, they involve choosing among functionally equivalent alternatives, any of which is as good an option as any other. The evolution of human thought cannot be realistically isolated from the evolution of human society or human communication, neither of which is rooted in obvious rationality.     

Sociobiology and Original Sin

This paper argues that the creation narrative of the Fall in Genesis 2:4b–3:24 is not history and does not contain a doctrine of original sin. The doctrine of original sin as a theory of human nature needs a new foundation. The contemporary science of sociobiology has a theory of human nature that is remarkably similar to major versions of the Christian doctrines of original sin. To incorporate sociobiology's theory of human nature into Christianity is to lay the foundation for a new, ecumenical understanding of original sin.     

BIOLOGY AND THE THEOLOGY OF THE HUMAN

We will consider two Christian responses to the enormous advances in recent years in the connected sciences of genetics, evolutionary biology, and biochemistry, a dualist one by Pope John Paul II and an “emergentist” one by Arthur Peacocke. These two could hardly be more different. It would be impossible within the scope of a brief comment to do justice to these differences. What I hope to do instead is more modest: to draw attention to troublesome ambiguities in some of the key concepts on which discussions of human uniqueness depend, to recall very briefly some of the difficulties philosophers have encountered in their attempts to define the relation of the human powers of mind to the material capacities of body, and finally to ask what the theological significance of all this is.     

ADEQUACY OR ORTHODOXY? CHOOSING SIDES AT THE FRONTIER

Abstract. Arthur Peacocke's seminal contribution to the dialogue between science and theology is considered along three dimensions: epistemology, anthropology, and the concept of God. It is suggested that his view of a \"hierarchy of disciplines\" (1) may not completely characterize the way theology interacts with science, and (2) could limit the creative friction between them. His emphasis on humans as \"more than\" DNA could result in an anthropology that fails to exploit insights that biology could shed on theological puzzles as the impact of genetics is more widely appreciated. His concept of God may also need to be modified more radically to express our understanding of nature in an age of genetics.     

Burnout,empathy and their relationships: a qualitative study with residents in General Medicine

Some studies have shown that burnout may have a negative impact on clinical empathy during internship. However, clinical empathy may also be a protective factor, preventing residents from experiencing burnout. Although several quantitative studies have been conducted to examine these relationships between burnout and empathy, no qualitative studies have been carried out. To examine how residents in general practice evaluate the link between burnout and empathy, 24 of them participated in a semi-structured interview. A thematic analysis was carried out to examine residents’ discourses and answers to closed questions. The results indicated that residents thought that empathy and burnout were clearly related in different ways. They identified five types of relationship: regulation strategy, empathy as protection, psychological balance/imbalance, fatigue and moderating factors.     

God, Genes, and Cognizing Agents

Much ink has been spilled on the claim that morality and religion have evolutionary roots. While some attempt to reduce morality and religion to biological considerations, others reject any link whatsoever. Any full account, however, must acknowledge the biological roots of human behavior while at the same time recognizing that our relatively unique capacity as cognitive agents requires orienting concepts of cosmic and human nature. While other organisms display quasi-moral and proto-moral behavior that is indeed relevant, fully moral behavior is only possible for organisms that attain a higher level of cognitive ability. This, in turn, implies a significant role for religion, which has traditionally provided an orientation within which moral conduct is understood.     

动物和人类的利他本性:共情的进化

共情指个体感知或想象其他个体的情感,并部分体验到其他个体感受的心理过程.利他指以增加其他个体的福利为最终目标的动机.共情起源于动物的亲代养育行为,其神经基础来源于古老的情感系统.共情从动物低水平的情绪感染逐渐进化到同情关注以及观点采择共情.另外,共情具有良好的环境适应性.未来可以进一步研究动物与人类的共情和利他行为的异同,加大研究动物的高级共情能力和利他行为以及深入研究共情受社会因素的调节机制.     

TRANSHUMANISM,THEOLOGICAL ANTHROPOLOGY,AND MODERN BIOLOGICAL TAXONOMY

I examine the ways in which the theological and philosophical debate surrounding transhumanism might profit by a detailed engagement with contemporary biology, in particular with the mainline accounts of species and speciation. After a short introduction, I provide a very brief primer on species concepts and speciation in contemporary biological taxonomy. Then in a third section (titled “Implications for Technological Alteration of Species”) I draw out some implications for the prospects of our being able intentionally to intervene in human evolution for the production of new species out of Homo sapiens. In a fourth section (titled “How Does the Biological Conception of Homo sapiens Relate to a Philosophical (or Theological) Account of Human Nature? And Where Does This Leave Transhumanism?”) I bring in the debate over the proper relationship between biological and theological conceptions of human nature, laying out the major options available (in light of Ian Barbour's fourfold categorization schema) and considering their possible implications for our understanding of transhumanism. In a fifth section (titled “Potential Applications to Specific Subdisciplines of Theology”) several concrete examples are drawn out pertaining to particular subdisciplines within theology (hamartiology, soteriology, and eschatology). I conclude by briefly laying out some suggestions for future work, focusing on tasks that theologians specifically ought to pursue.     

EMPATHY AND THE EVOLUTION OF COMPASSION: FROM DEEP HISTORY TO INFUSED VIRTUE

This article poses a challenge to contemporary theories in psychology that portray empathy as a negative force in the moral life. Instead, drawing on alternative psychological and philosophical literature, especially Martha Nussbaum, I argue that empathy is related to the virtue of compassion and therefore crucial for moral action. Evidence for evolutionary anthropological accounts of compassion in early hominins provides additional arguments for its positive value in deep human history. I discuss this work alongside Thomistic notions of practical wisdom, compassion, misericordia, and the importance of reason in the moral life. The tension between “bottom up” accounts of empathy and that according to a theological interpretation of “infused” virtues also needs to be addressed. From a secular perspective, infused virtue is a projection of the ideal moral life, but from a theological perspective, it is a way of understanding how human capacities through the action of grace can reach beyond what seem to be the limits of psychological moral identity.