"THEISTIC PSYCHOLOGY AND PSYCHOTHERAPY": A THEOLOGICAL AND SCIENTIFIC CRITIQUE

I take the APA publication A Spiritual Strategy for Counseling and Psychotherapy (Richards and Bergin 2005), along with a devoted issue of Journal of Psychology and Theology (Nelson and Slife 2006), as a paradigmatic example of a trend. Other instances include the uncritical use of "Eastern" philosophy in Humanistic and Transpersonal Psychology, almost normative appeal to the "Sacred" within the psychology of spirituality, talk of "God in the brain" within neurological research, the neologism entheogen referring to psychedelic drugs, and calls for new specializations such as neurotheology and theobiology. In response to the legitimate ethical requirements of respect and openness regarding clients' religious worldviews, the trend is to make God an essential component in psychological theory. The argument is that God is active in the universe and especially in human affairs to such an extent that any accurate account of strictly psychological matters, not just a comprehensive, interdisciplinary purview that could include a distinct theological dimension, must include God as an explanatory factor. Less nuanced than standard theological thought about divine intervention—including a range of opinions from supernaturalism, to occasionalism, to providential and deistic naturalism—this trend would blur the epistemological differences between religion and science by appeal to claimed knowledge sources such as inspiration and revelation and thus undermine the achievements of evidence-based science and establish particularistic religious beliefs as standard explanatory accounts. The concern to include a spiritual, in contrast to a religious or theist, dimension in psychological theory is welcome; but elaborated approaches, such as my own and those of Roberto Assagioli, Viktor Frankl, and Ken Wilber, open to varied theological applications, already exist.     

NARRATIVE AND MEANING IN SCIENCE AND RELIGION

Differences of understanding in science and in religion can be explored via the distinction between paradigmatic and narrative modes of explanation. Although science is inclusive of the paradigmatic, I propose that in explaining the behavior of complex adaptive systems, and in the human sciences in particular, narratives may well constitute the best scientific explanations. Causal relationships may be embedded within, and expressions of higher-order constraints provided by, complex system dynamics, best understood via the temporal organization of intentionalities that constitute narrative. Complex adaptive systems, out of which intentions emerge, have behavioral trajectories that are in principle unique, contingent, and nondeterministic even in stable states and unpredictable across phase transitions. Given such unpredictability, the only explanation can be an interpretive story that retrospectively retraces the actual changes in dynamics. Without narrative, personality traits and human actions are incomprehensible. Such phenomena do not permit a reduction of purposive acts to nonpurposive elements or of reasons to the causes they constrain. Causality does not exhaust meaning. Given the role of narratives in human lives, religion and mythology provide larger stories within which individual stories make sense. Differences between narrative and historical truth suggest how we can be constituted by what we imagine ourselves to be.     

VARIETIES OF RELIGIOUS COGNITION: A COMPUTATIONAL APPROACH TO SELF-UNDERSTANDING IN THREE MONOTHEIST CONTEXTS

This study considered representations of divine and human others in the self-understanding of monotheists from three religions. Self-understanding was conceptualized on the basis of semantic and episodic knowledge in narrative response data. Given the importance of social context in the formation of cognitive schemas, the project emphasized self-understanding in a comparative religious design. The sample included sixty nominated religious exemplars who responded to a structured interview. Schemas were subsequently mapped for Jews, Muslims, and Christians by comparison of self and other representations in a computational model known as latent semantic analysis (LSA). Findings indicated that representation of the divine is far removed from parents in cognitive schemas for all participants. Unlike Jews and Christians, Muslims appear to represent human others on the basis of self-understanding which principally references the divine. When considered in a computational semantic space, exemplars generally represent the self in a manner corresponding with divine and peer figures.     

HUMAN CLONING THROUGH THE EYES OF MUSLIM SCHOLARS: THE NEW PHENOMENON OF THE ISLAMIC INTERNATIONAL RELIGIOSCIENTIFIC INSTITUTIONS

In the wake of the February 1997 announcement that Dolly the sheep had been cloned, Muslim religious scholars together with Muslim scientists held two conferences to discuss cloning from an Islamic perspective. They were organized by two influential Islamic international religioscientific institutions: the Islamic Organization of Medical Sciences (IOMS) and the International Islamic Fiqh Academy (IIFA). Both institutions comprise a large number of prominent religious scholars and well-known scientists who participated in the discussions at the conferences. This article gives a comprehensive analysis of these conferences, the relation between science and religion as reflected in the discussions there, and the further influence of these discussions on Muslims living in the West. Modern discussions on Islamic bioethics show that formulating an Islamic perspective on these issues is not the exclusive prerogative of religious scholars. Formulating such perspectives has become a collective process in which scientists play an essential role. Such a collective approach strengthens the religious authority of Muslim scholars and makes it more influential rather than undermining it.     

“Brother Where Art Thou?” African American Male Instructors' Perceptions of the Counselor Education Profession

The purpose of this study was to investigate the perceptions of African American male counselor educators regarding the limited number of African American male faculty members in counselor education. Implications and suggestions on how universities can recruit and retain African American male faculty members are provided. El propósito de este estudio fue investigar las percepciones de educadores en consejería afroamericanos con respecto al limitado número de miembros afroamericanos entre el profesorado para la educación de consejeros. Se proporcionan implicaciones y sugerencias sobre cómo las universidades pueden contratar y retener profesores varones afroamericanos.     

GAPS IN THE ARGUMENT: A DISCUSSION OF CERTAIN ASPECTS OF COSMOLOGY

In this discussion review of Robert John Russell's collection of essays I agree with him about the necessity of human existence given the claims of Christian theology. I look in detail at his suggestions for speaking to this issue, especially his thesis of NIODA—noninterventionist objective divine action. I end up disagreeing with the suggestion and argue that in respects Russell is tackling the science-religion relationship in the wrong way.     

Preservation of long-term memory and synaptic plasticity despite short-term impairments in the Tc1 mouse model of Down syndrome

Down syndrome (DS) is a genetic disorder arising from the presence of a third copy of the human chromosome 21 (Hsa21). Recently, O’Doherty and colleagues in an earlier study generated a new genetic mouse model of DS (Tc1) that carries an almost complete Hsa21. Since DS is the most common genetic cause of mental retardation, we have undertaken a detailed analysis of cognitive function and synaptic plasticity in Tc1 mice. Here we show that Tc1 mice have impaired spatial working memory (WM) but spared long-term spatial reference memory (RM) in the Morris watermaze. Similarly, Tc1 mice are selectively impaired in short-term memory (STM) but have intact long-term memory (LTM) in the novel object recognition task. The pattern of impaired STM and normal LTM is paralleled by a corresponding phenotype in long-term potentiation (LTP). Freely-moving Tc1 mice exhibit reduced LTP 1 h after induction but normal maintenance over days in the dentate gyrus of the hippocampal formation. Biochemical analysis revealed a reduction in membrane surface expression of the AMPAR (α-amino-3-hydroxy-5-methyl-4-propionic acid receptor) subunit GluR1 in the hippocampus of Tc1 mice, suggesting a potential mechanism for the impairment in early LTP. Our observations also provide further evidence that STM and LTM for hippocampus-dependent tasks are subserved by parallel processing streams.     

BEAUTY IN THE LIVING WORLD

Almost all admit that there is beauty in the natural world. Many suspect that such beauty is more than an adornment of nature. Few in our contemporary world suggest that this beauty is an empirical principle of the natural world itself and instead relegate beauty to the eye and mind of the beholder. Guided by theological and scientific insight, the authors propose that such exclusion is no longer tenable, at least in the data of modern biology and in our view of the natural world in general. More important, we believe an empirical aesthetics exists that can help guide experimental design and development of computational models in biology. Moreover, because theology and science can both contribute toward and equally profit from such an aesthetics, we propose that this empirical aesthetics provides the foundation for a living synergy between theology and science.