WHY SHOULD THEOLOGY BE UNNATURAL?

The recovery of theological integrity effected by Karl Barth has very much to do with his polemic against natural theology. Theology has regained credibility, however, at the price of being made unnatural, severed from the world in its own ecclesiastical sphere. This actually represents an indirect endorsement of natural theology inasmuch as the naturalistic understanding of the world is taken for granted as the way the world is. One result of this is the virtual abandonment of nature for theology, reflected in an alienation from science and a disinterest in ecology. The more specific object of Barth's critique of natural theology, Nazism, may also exert a reverse influence on Barth's theology, helping to account for its Christological exclusivism. The implication of this is that the critique of natural theology requires a renewed appreciation of the naturalness of theology.     

Artistic Value and Copies of Artworks

In a recent paper, Nicholas Stang argues that (i) artworks are not valuable for their own sake in virtue of their artistic value, (ii) artworks have artistic value in virtue of the final value of the experiences they afford, and (iii) the only appropriate objects of appreciation are worktypes. All of these arguments rest on claims about the artistic value of copies of artworks that provide a radical challenge to the views that many philosophers have about copies. Here I argue that Stang's arguments are unsuccessful. The argument for (i) is mistaken about what one is committed to if one thinks artworks are valuable for their own sake in virtue of their artistic value. The defense of (ii) fails to explain what it is supposed to explain. The argument for (iii) overgeneralizes from one kind of case. Finally, the basic claim Stang makes about the artistic value of copies is false. I defend an alternative view. I conclude by discussing the implications of my arguments for experientialism (thesis (ii)). Reflection on the cases Stang considers, far from leading us to embrace experientialism, in fact reveals problems that experientialists need to confront.     

Predicting Support From an Intimate Partner After a Traumatic Injury1

Support from an intimate partner predicts recovery in individuals who have survived a traumatic injury, but not all partners are willing or able to provide support. To account for support provision after a traumatic injury, both members of 58 young couples were interviewed shortly after one member experienced a traumatic injury. Characteristics of the situation, the support recipient, and the support provider accounted for unique variance in support provision. Specifically, partners of trauma survivors reported providing more support when the injury was more severe, they were more religious, and their partners were higher in neuroticism. Contrary to expectations, no relationship variables were significantly associated with support provision. Results highlight the need to examine predictors of support in real‐world contexts.     

Cross-Cultural Adjustment Issues Faced by Immigrant Professionals

With changes in the economy, individuals with a technical certificate, trade designation, or university degree are in demand and make up a large portion of the immigrant flow. Immigrant professionals migrate to countries such as Canada, the United States, and Australia and compete with professional workers of the host country for Jobs, career opportunities, or advancement. The psychological impact of general and career issues faced by professional immigrants is the major focus of this article. A self-validation model for understanding stress factors is provided along with suggested helping strategies, enabling employment counselors to help individuals successfully adapt to the host country.     

The Moral Nature of Psychotherapy

Although psychotherapists are aware that psychotherapy is a value-laden practice, they do not generally appreciate that psychotherapy is necessarily based on moral values. Conceptions of moral values as attitudes regarding the well-being of others and of human enterprises as actions based on reasoned choices or values are presented. The nature of psychotherapy as a moral enterprise is shown through an examination of two views of theory. Theories, the typical basis for guiding and justifying practice, either contain moral values or require them as assumptions necessary for practice. Implications for the teaching and presentation of forms of psychotherapy are briefly discussed.