MANAGERIAL FUNCTIONS: AN ALTERNATIVE TO TRADITIONAL ASSESSMENT CENTER DIMENSIONS?

The construct validity of traditional assessment center dimensions was compared with that of a set of alternative constructs based on the functional structure of managerial work. Subjects were 75 middle-level managers in state government who participated in two developmental assessment centers as part of a centralized management development program. One assessment center measured performance in terms of traditional attribute dimensions and the other in terms of functions performed in managerial work. Results show that evidence for construct validity is weak for both sets of constructs.     

IS CHRISTIAN THEOLOGY WELL SUITED TO ENTER THE DISCUSSION BETWEEN SCIENCE AND HUMANISM?

The last several years have seen the emergence of increasing hostility from philosophers toward some pronouncements on human nature by the biological and cognitive sciences. Theology is also concerned about such matters, even if there have been, until now, few theologians involved in the discussion. This essay examines both the reasons that justify a neutral position of theology in the face of scientific disqualification of human uniqueness and the reasons to engage apologetically in such a debate on the side of humanists. Constructing a synthesis, I propose a greater theological involvement and concern in the discussion already underway, even if it means accepting some trade‐offs.     

CREATED FOR EVERLASTING LIFE: CAN THEISTIC EVOLUTION PROVIDE AN ADEQUATE CHRISTIAN ACCOUNT OF HUMAN NATURE?

Christians who affirm standard science and the biblical doctrine of creation often endorse theistic evolution as the best approach to human origins. But theistic evolution is ambiguous. Some versions are naturalistic (NTE)—God created humans entirely by evolution—and some are supernaturalistic (STE)—God supernaturally augmented evolution. This article claims that NTE is inadequate as an account of human origins because its theological naturalism and emergent physicalist ontology of the soul or person conflict with the Christian doctrine that God created humans for everlasting life. Both the traditional Christian account of the afterlife and its modern Christian alternatives involve God's supernatural action and a separation (dualism) of person and body at death. STE can combine with several philosophical accounts of the body‐soul relation to provide an adequate Christian account of original human nature.     

EVOLUTIONARY THEORY AND CHRISTIAN ETHICS: ARE THEY IN HARMONY?

Abstract. Does modern evolutionary theory (specifically Darwinism) pose a problem for the Christian's thinking about morality? It certainly poses threats for those who would argue that certain practices are wrong because they are “unnatural.” Liberal Christians can probably get around these questions. But at a deeper level, despite superficial similarities between its conclusions and the Love Commandment, Darwinism points to an essential relativism about morality, thereby striking at the very core of all Christian thought on moral behavior. Thus, those who are worried about the clash between science and religion have good reasons for their worries.     

SCIENCE AND SERIOUS THEOLOGY: TWO PATHS FOR SCIENCE AND RELIGION'S FUTURE?

Although they take different approaches, both Taede A. Smedes and Kevin Sharpe have challenged the theology-and-science enterprise and raised important questions about theological and scientific assumptions behind this work. Smedes argues that theology should be taken more seriously, and Sharpe believes that theology should be more scientific. A proposed middle way involves engaging in the dialogue itself and exploring the questions and methodological implications that arise in the context of problem-focused interactions.     

THEOLOGY AND SCIENCE: WHERE ARE WE?

Abstract. Revolutionary developments in both science and theology are moving the relation between the two far beyond the nineteenth-century “warfare” model. Both scientists and theologians are engaged in a common search for shared understanding. Eight models of interaction are outlined: scientism, scientific imperialism, ecclesiastical authoritarianism, scientific creationism, the two-language theory, hypothetical consonance, ethical overlap, and New Age spirituality. Developments in hypothetical consonance are explored in the work of various scholars, including Ian Barbour, Philip Clayton, Paul Davies, Willem Drees, Langdon Gilkey, Philip Hefner, Nancey Murphy, Wolfhart Pannenberg, Arthur Peacocke, John Polkinghorne, Robert John Russell, Thomas Torrence and Wenzel van Huyssteen.     

EFFECTS OF ALTERNATIVE REINFORCEMENT: DOES THE SOURCE MATTER?1

In a chamber with a single response key, pigeon's key pecks were reinforced with food according to a variable-interval schedule. In addition, extra reinforcements occurred concurrently according to an independent schedule. In one condition, availability of the extra reinforcements was signalled by a change in key color from white to red. The extra reinforcements occurred after a peck on the red key. In a second condition, the extra reinforcements were unsignalled and occurred only after a 2-sec pause in pecking for one group of subjects and were unsignalled and occurred freely as scheduled for another group of subjects. In the first two conditions, duration of reinforcement was varied. A third condition duplicated the second but varied rate rather than duration of reinforcement. The rate of pecking varied inversely with the amount of extra reinforcement per unit time according to the same function, regardless of the condition regulating occurrence of the extra reinforcements, and regardless of whether or not a 2-sec pause was required for their occurrence. The shape of this function was predicted by Herrnstein's (1970) matching law.     

ALTERNATIVE REINFORCEMENT INCREASES RESISTANCE TO CHANGE: PAVLOVIAN OR OPERANT CONTINGENCIES?

Two multiple-schedule experiments with pigeons examined the effect of adding food reinforcement from an alternative source on the resistance of the reinforced response (target response) to the decremental effects of satiation and extinction. In Experiment 1, key pecks were reinforced by food in two components according to variable-interval schedules and, in some conditions, food was delivered according to variable-time schedules in one of the components. The rate of key pecking in a component was negatively related to the proportion of reinforcers from the alternative (variable-time) source. Resistance to satiation and extinction, in contrast, was positively related to the overall rate of reinforcement in the component. Experiment 2 was conceptually similar except that the alternative reinforcers were contingent on a specific concurrent response. Again, the rate of the target response varied as a function of its relative reinforcement, but its resistance to satiation and extinction varied directly with the overall rate of reinforcement in the component stimulus regardless of its relative reinforcement. Together the results of the two experiments suggest that the relative reinforcement of a response (the operant contingency) determines its rate, whereas the stimulus-reinforcement contingency (a Pavlovian contingency) determines its resistance to change.     

ARE SCIENCE AND HUMANISM SUITED TO ENTER THE ANCIENT QUEST OF CHRISTIAN THEOLOGY? A RESPONSE TO LLUÍS OVIEDO

This response reverses the title of Lluís Oviedo's essay (2006) while retaining the structure. In the pendulum swing between science and humanism, theology finds its uniqueness not in refuting either but in subverting them: subverting the scientific quest for certainty without denying its pursuit, and subverting the humanist quest for the unique dignity of the human by reducing it to the most despoiled creature, yet finding in it the presence of the divine. Theological pursuit is about reason and its limits, about brokenness and glory in it. Yet the engagement is unavoidable, for without the scientific pursuit of certainty, incompleteness could never be established; without the humanist search for the uniqueness of the human, its admixed and impure character would not be recognized. The concept of hybridity tries to convey that and is presented in three instantiations: the conflation of the human with machine (cyborg), of humans and other animals (oncomouse), and of the human and the divine. Following these ontological cases of hybridity, at the epistemological level theology becomes hybrid “science” in search of the mythos in the midst of logos, and conversely it is hybrid humanism, for it locates God in the greatest depravity of mammalian existence.