THE PROBLEM OF NATURAL DIVINE CAUSATION AND THE BENEFITS OF PARTIAL CAUSATION: A RESPONSE TO SKOGHOLT

In this article, I defend my previous argument that natural divine causation suffers under the problem of causal overdetermination and that it cannot serve as a line of demarcation between theistic evolution (TE) and intelligent design (ID). I do this in light of Christoffer Skogholt's critique of my article. I argue that Skogholt underestimates the naturalistic ambitions of some current thinkers in TE and fails, therefore, to adequately respond to my main argument. I also outline how partial causation better serves as a model for the relationship between God's providence and evolution.     

Social proximity in early mother–infant interactions: implications for gender differences?

In an exploratory study, we investigated degrees of social proximity between mothers and their 9-month-old children. Twenty-four Swedish mother–infant dyads (12 boys and 12 girls) were observed during a brief free play episode. Social proximity was measured through nine items focusing on both communication and social interaction. Overall, we found that mother–daughter dyads displayed significantly higher degrees of social proximity than mother–son dyads. More specifically, mothers with daughters displayed more physical and visual contact, and were also rated as more sensitive than mothers with sons. It was also found that girls were judged as being more compliant than boys. ©1997 John Wiley & Sons, Ltd.     

Alliance rupture and repair processes in borderline personality disorder: A case study using dialogical sequence analysis

Objective: This study examined alliance rupture and repair processes in borderline personality disorder (BPD) and how the content of sessions interacts with the quality of the alliance.

Design: A mixed methods single case study design was employed incorporating quantitative and qualitative measures of process and outcome.

Methods: This case study examined a 22-year-old female with BPD who received 16 sessions of Cognitive Analytic Therapy. Measures of alliance, symptoms and global functioning were taken across multiple time-points. Selected sessions were analysed using dialogical sequence analysis (DSA), a theory-driven method of psychotherapy research that analyses utterances according to their author, addressee and referential object.

Results: Quantitative data indicated symptom reduction without functional improvement. DSA demonstrated that the first exchanges in therapy were reflective of key relational themes. The case suggests that, rather than simply negotiating tasks and goals, repairing ruptures involves systematically linking the manifest topic to the client’s core problems.

Conclusions: This case study points to the mediating role that the content of sessions has on alliance quality. Results underline the importance of the therapist stance, the need for a shared formulation to make sense of relational processes and the use of responsively timed interventions to decrease desperation and improve self-reflection.     

THE RELEVANCE OF EMERGENCE THEORY IN THE SCIENCE–RELIGION DIALOGUE

In this article, I call into question the relevance of emergence theories as presently used by thinkers in the science–religion discussion. Specifically, I discuss theories of emergence that have been used by both religious naturalists and proponents of panentheism. I argue for the following conclusions: (1) If we take the background theory to be metaphysical realism, then there seems to be no positive connection between the reality of emergent properties and the validity of providing reality with a religious interpretation, though one could perhaps construe an argument for the positive ontological status of emergence as a negative case for a religious worldview. (2) To be considered more plausible, religious naturalism should interpret religious discourse from the perspective of pragmatic realism. (3) Panentheistic models of divine causality are unable to avoid ontological dualism. (4) It is not obvious that emergent phenomena and/or properties are nonreducible in the ontological sense of the terms; indeed, the tension between weak and strong emergence makes it difficult for the emergentist to make ontological judgments. My general conclusion is that the concept of emergence has little metaphysical significance in the dialogue between science and theology.     

The memorability of names and the divergent effects of prior experience

Pre-experimental familiarity can have paradoxical effects on episodic memory. Knowledge of the stimulus domain usually enhances memory, but word frequency—a presumed correlate of prior experience—is negatively related to recognition accuracy. The present study examined episodic recognition of names and its relation to two measures of pre-experimental knowledge, name frequency, and fame. Frequency was operationalised as the number of hits in a national telephone directory, and fame as hits on national mass media websites. Recognition accuracy was increased by fame, but diminished by frequency. Four experiments confirmed the findings, using yes/no recognition, ROC curves, and remember-know paradigms. Hit rates were consistently more strongly influenced by fame than by frequency, whereas the reverse was true for false alarm rates. These dissociations suggest that two different forms of semantic memory, specific and nonspecific knowledge, interact with episodic memory in separate ways.     

A Religiously Partisan Science? Islamic and Christian Perspectives

Both within Christianity and Islam we can find influential scholars who maintain that science is not religiously neutral because it contains a naturalist bias. They argue that Christians or Muslims should respond by developing their own kind of science, an “Islamic science,” a “sacred science,” a “theistic science” or a “faith-informed science.” In this article the recent writings of two advocates of such a view, standing in two different religious traditions, namely Mehdi Golshani (Islam) and Alvin Plantinga (Christianity) are compared, analyzed, and evaluated. A distinction between different ways in which religion might enter into the fabric of science is introduced and it is argued that the most crucial issues surround the question of whether or not religion ought to play a part in the validation of theories.