A Review of: Growing Up With Autism: Working With School-Age Children and Adolescents With Autism,edited by Robin L. Gabriels and Dina E. Hill (Eds.).

The influence of adult presence, peer smiling, and peer praise on the unprogrammed generalization of physical sharing over time was investigated. During free play three groups of five preschool children were taught to share toys via a behavioral training package composed of instructions, modeling, behavior rehearsal, prompts, and praise. Immediately following free play the children were given art materials and observed in the presence of different adults. An ABA design with a manipulation of adult presence nested within east phase was used. For all three groups, regardless of the adult presence manipulation, treatment facilitated sharing in both settings. In addition, two groups continued to share in both settings after termination of the training. The presence of an adult was necessary for unprogrammed maintenance of treatment gains in both settings whereas peer smiling and peer praise were not. Observer presence suppressed physical sharing and smiling prior to, during, and after treatment. Implications for behavioral assessment and applied significance are discussed.     

Brief Book,Software, and Test Announcements

This study extended previous cross-cultural work regarding the tripartite model of anxiety and depression by developing Serbian translations of the Positive and Negative Affect Scale for Children (PANAS–C), the Physiological Hyperarousal Scale for Children (PH–C), and the Affect and Arousal Scale (AFARS). Characteristics of the scales were examined using 449 students (M age = 12.61 years). Applying item retention criteria established in other studies, PH–C, PANAS–C, and AFARS translations with psychometric properties similar to English-language versions were identified. Preliminary validation of the scales was conducted using a subset of 194 students (M age = 12.37 years) who also completed measures of anxiety and depression. Estimates of reliability, patterns of correlations among scales, and age and gender differences were consistent with previous studies with English-speaking samples. Findings regarding scale validity were mixed, although consistent with existing literature. Serbian translations of the PH–C, PANAS–C, and AFARS mirror the original English-language scales in terms of both strengths and weaknesses.     

ON NATURALIZING THE EPISTEMOLOGY OF MATHEMATICS

In this paper, I consider an argument for the claim that any satisfactory epistemology of mathematics will violate core tenets of naturalism, i.e. that mathematics cannot be naturalized. I find little reason for optimism that the argument can be effectively answered.     

CONSTRUCTING RELIGION WITHOUT THE SOCIAL: DURKHEIM, LATOUR, AND EXTENDED COGNITION

I take up the question of how models of extended cognition might redirect the academic study of religion. Entering into a conversation of sorts with Emile Durkheim and Bruno Latour regarding the "overtakenness" of social agency, I argue that a robust portrait of extended cognition must redirect our interest in explaining religion in two key ways. First, religious studies should take up the methodological principle of symmetry that informs contemporary histories of science and begin theorizing the efficacy of gods as social actors. Second, theorists of religion should begin noting how the work required to construct spaces in which the gods appear depends on the construction of disciplined and capable subjects.     

EMPATHY AND THE EXTENDED MIND

I draw upon the conceptual resources of the extended mind thesis (EM) to analyze empathy and interpersonal understanding. Against the dominant mentalistic paradigm, I argue that empathy is fundamentally an extended bodily activity and that much of our social understanding happens outside of the head. First, I look at how the two dominant models of interpersonal understanding, theory theory and simulation theory, portray the cognitive link between folk psychology and empathy. Next, I challenge their internalist orthodoxy and offer an alternative "extended" characterization of empathy. In support of this characterization, I analyze some narratives of individuals with Moebius syndrome, a kind of expressive deficit resulting from bilateral facial paralysis. I conclude by discussing how a Zen Buddhist ethics of responsiveness is helpful for articulating the practical significance of an extended, body-based account of empathy.     

JOHN POLKINGHORNE AND BERNARD LONERGAN ON THE SCIENTIFIC STATUS OF THEOLOGY

On the basis of his acquaintance with theoretical elementary particle physics, and following the lead of Thomas Torrance, John Polkinghorne maintains that the data upon which a science is based, and the method by which it treats those data, must respect the idiosyncratic nature of the object with which the science is concerned. Polkinghorne calls this the “accommodation” (or “conformity”) of a discipline to its object. The question then arises: What should we expect religious experience and theological method to be like if they are accommodated to the idiosyncratic nature of God? Polkinghorne's methodological program is typical of postcritical positions in the theology‐science dialogue in holding that the fiduciary element in theological method is simply a species of the fiduciary element that is a de facto part of all knowing—in other words, theological method does not differ in fundamental kind from the methods of the natural sciences. But this program may contain the seeds of an alienation of theological method from the transcendence of God similar to the double self‐alienation of theology described by Michael Buckley in At the Origins of Modern Atheism. I contend that something like Bernard Lonergan's position on how the method of faith seeking understanding is related to the methods of the natural sciences is exactly the sort of thing that one should expect on the supposition of Polkinghorne's principle of accommodation, at least if the God who is the object of theological science is transcendent. The way in which the divine differs from all other objects ought to be disclosed or reflected in religious experience and theological method. Polkinghorne charts the course for an accommodated theology, but it seems to be Lonergan who is more intent on following it.