DISCIPLINING RELATIVISM AND TRUTH

Abstract. Imre Lakatos's philosophy of science can provide helpful leads for theological methodology, but only when mediated by the disciplines that lie between the natural sciences and theology. The questions of relativism and truth are used as indices for comparing disciplines, and Lakatos's theory of natural science is taken as the starting point. Major modifications of Lakatos's work are demanded as one moves from the natural sciences, through economics, the interpretive social sciences, literary theory, and into theology. Although theology may consist of Lakatosian research programs, it also includes programs of interpretation and programs for living. This conclusion must influence our definition of theological truth and our assessment of theological relativism.     

Group differences in intelligence and speed of information-processing

Three samples of different levels of mental ability, but each of average or above- average intelligence, were administered a battery of reaction time test which measure the speed with which persons can execute various elementary cognitive processes. Discriminant analyses revealed significant differences between the groups in reaction times and intraindividual standard deviations, and univariate analyses indicated that higher ability groups tended to obtain significantly faster mean reaction times and to show significantly less intraindividual variability than lower ability groups. Groups which differed the most in mental ability differed to the greatest extent on the more complex reaction time tests but this pattern was reversed for groups which were relatively close in mean IQ. Generally, the results support the hypothesis that speed- of-processing is an important factor unferlying intelligence, but a number of puzzling findings indicate the need for continued research in this area.     

INAUGURATING POSTCRITICAL PHILOSOPHY: A POLANYIAN MEDITATION ON CREATION AND CONVERSION IN AUGUSTINE'S CONFESSIONS

Abstract. Michael Polanyi names Augustine as inaugurates of his "postcritical"philosophy. To understand what this means by exploring creation in the Confessions will clarify complex problems in Augustine and articulate theological implications in Polanyi. Specifically, it will show why an autobiographical account of conversion ends speaking of creation; how creation can thus be understood as "personal" language; how creation can be recovered in a time preoccupied with conversion; how conversion and creation are linked with incarnation, hermeneutics, and confessional rhetoric; and it will suggest a contemporary use of creation language that connects the scientific and the religious.