Sex-role expectations changes by fathers for their sons

One hundred nineteen white father-son pairs served as subjects in an effort to examine the impact on sex-role redefinitions of boys' behavior as a result of shifting cultural attitudes toward androgyny. Two major questions were addressed: a) Do fathers' general sex-role beliefs influence their attitudes about sex roles they would like their sons to hold? and b) Do fathers' desires for the sex role attitudes they would like their sons to hold influence the attitudes their sons actually hold? A strong, positive relationship between fathers' and sons' sex-role beliefs and expectations emerged, especially among fathers of adolescent boys. The results are discussed in terms of the fathers' role in shaping their sons' beliefs.     

Does comorbid attention-deficit/hyperactivity disorder impact the clinical expression of pediatric obsessive-compulsive disorder?

What is the impact of attention-deficit/hyperactivity disorder (ADHD) on the phenotypic expression of pediatric obsessive-compulsive disorder (OCD). We examined phenotypic features, and functional and clinical correlates in youths with OCD, with and without comorbid ADHD, from a large sample of consecutively referred pediatric psychiatry patients. Although comorbid ADHD had no meaningful impact on the phenotypic expression or clinical correlates of OCD, it was associated with higher rates of compromised educational functioning compared with other OCD youths. Our findings suggest that the OCD phenotype runs true and is not impacted by comorbid ADHD in youths diagnosed with both OCD and ADHD. In such affected youths, both disorders contribute to morbid dysfunction and require treatment. More work is needed to determine whether OCD plus ADHD represents a developmentally and etiologically distinct form of the OCD syndrome.     

Loneliness and health-related variables in early adolescents: an extension

The purpose of this study was to extend knowledge about loneliness and health-related variables. In classrooms, 135 early adolescents responded to measures of loneliness, symptom patterns, and perceived health status. Statistically significant correlations were found for loneliness scores with ratings for symptom patterns (.44) and with ratings for perceived health status (-.46).     

Business dimensions to organizational counselling

Organizations are increasingly introducing counselling for troubled employees. For some organizations, with a long history of employee care or paternalism, the role of Welfare or Personnel has grown to cover emotional as well as other needs. Other organizations, impressed by Employee Assistance Programmes and their claims of increasing employee effectiveness and reducing sickness absence, have opted for commercial counselling providers. This paper looks at the background to Organizational Counselling, alternative approaches to meeting organizational needs, and presents the current Post Office approach to employee care and counselling.     

Divine Omnipotence and Divine Omniscience: A Reply to Michael Martin

In Atheism: A Philosophical Justification, Michael Martin argues that to posit a God that is both omnipotent and omniscient is philosophically incoherent. I challenge this argument by proposing that a God who is necessarily omniscient is more powerful than a God who is contingently omniscient. I then argue that being omnipotent entails being omniscient by showing that for an all-powerful being to be all-powerful in any meaningful way, it must possess complete knowledge about all states of affairs and thus must be understood to be omniscient.

More than Information: A Christian Critique of a New Dualism

In light of quantum theory and advances in computer science, scientists have posited that it is information, rather than matter, that forms the bedrock of the universe. Thus it follows that the essence of our selves as human beings is simply the information housed in the neural connections of our brain. If this is so, then the self could be reproduced digitally. Such a cybernetic immortality introduces a new Cartesian dualism that separates mind from body, locating the self wholly in the mind.

This view contrasts with the traditionally Christian view, that humans are created and best understood as being in the image of God—an image found in our rational intellect, our embodied agency, and our relationships. Our sense of self is incomplete without all three. We are neither just a mind nor just a body, but a mind that is both part and product of our human body, embedded within the larger environment of the physical world and human culture. Our knowledge, functioning, and self-understanding is shaped and acquired by and through our bodies. Without a body, we also cannot feel emotion, and thus have neither human-like intelligence nor compassion. The dreams of cybernetic immortality fail to capture the full nature of what it means to be human and are illusory hopes for a form of immortality not requiring the action of a supernatural being. Any hope for immortality is best found, as Niebuhr noted, beyond the scope of history. Further, this new dualism leads us to grandiose delusions—Niebuhr's sin of pride—regarding what we can accomplish in the here and now, delusions that are harmful to both our sense of self and to our capacity to love one another.     

Intentionality Analysis and the Problem of Self and Other

Dennett recounts an alarm clock dream which he experienced as taking a long time even though the alarm presumably sounded for only a short time. His explanation of this paradoxical behavior of time in dreams is that there actually is no dream experience but that unexperienced dreams are composed directly into memory banks and are subsequently played back on awakening. I critique Dennett's theory of dreams in Heideggerian terms on the grounds that he takes temporality in a common-sense superficial way. I review Heidegger's theory of time and using Dennett's own dream show that “temporality temporalizes itself' in dreams too as a free production of dreaming Dasein. Dream time is what dreaming temporality produces whatever the clocks of waking show, and is entirely consistent with authentic dream experience. An appreciation of the process of dreaming temporality temporalizing itself supports Heidegger's concept of temporality as an a priori of Dasein's Being.     

A new member of the family? The continuum of being,artificial intelligence,and the image of God

Abstract

Are the scientific and religious definitions of life irreconcilable or do they overlap in significant areas? What is life? Religion seems to imply that there is a qualitative distinction between human beings and the rest of creation; however, there is a strong tradition in Christianity and in Eastern thought that suggests that the natural world also has a relationship with God. Human dominion over other parts of creation exists, but does not obviate this connection, nor give humans a circle unto themselves. The concept of humans being created in the image of God can be used to explain why we might believe humans are in a circle unto themselves, yet we can expand this concept to include artificially intelligent computers, a new potential member of the cognitive family. Our quest for artificial intelligence tells us both what we value in our humanity, and how we might extend that valuation to the rest of creation.     

Terminator or Super Mario: Human/Computer Hybrids, Actual and Virtual

Abstract: Is a human/computer hybrid feasible: If so, in what ways would such hybridization affect our concept of what it means to be human? There are two forms of such hybridization, the actual and the virtual. Actual hybridization involves the implantation of mechanical devices in the human body. In actual hybridization the computer comes to us and to our body to enhance our functioning in our world. In virtual hybridization we go to the computer, projecting our minds into the world of cyberspace and being formed there. Perhaps the most common form of virtual hybridization is the immersion our children experience in the world of video games. Both forms of hybridization encourage us to think of ourselves only in terms of function, just when most of our theologians find that humans reflect the image of God through our relationships. This emphasis on function best serves the military, but leaves us in the theological community with a dissatisfying concept of what it means to be human.