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61.
by Michael Ruse 《Zygon》2010,45(1):221-227
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. 相似文献
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63.
Rosemary E. Bernstein Jeffery R. Measelle Heidemarie K. Laurent Erica D. Musser Jennifer C. Ablow 《Journal of aggression, maltreatment & trauma》2013,22(10):1117-1136
Child abuse predicts a wide range of long-lasting deleterious outcomes, including disruptions in the biological systems central to emotion arousal and regulation. However, little is known about the specific ways in which child abuse affects adulthood sympathetic reactivity and recovery. This study investigated the association between child abuse experience and adult skin conductance level and habituation in 85 at-risk women as they completed a self-report trauma questionnaire. Childhood emotional abuse was independently associated with blunted skin conductance habituation over the course of survey completion after controlling for other abuse subtypes and current trauma symptoms. These results suggest that women emotionally abused as children experience prolonged emotional arousal and poor physiological regulation of emotion in response to reminders of traumatic experiences. 相似文献
64.
Porcerelli JH Kurtz JE Cogan R Markova T Mickens L 《Journal of personality assessment》2012,94(3):262-266
The diagnostic efficiency of the Personality Assessment Screener (PAS; Morey, 1997) total score was evaluated using selected scales from the Patient Health Questionnaire (Spitzer, Kroenke, & Williams, 1999), the fourth edition of the Personality Diagnostic Questionnaire (Hyler, 1994), and the Alcohol Use Disorders Identification Test (Saunders, Aasland, Babor, DeLaFuente, & Grant, 1993) as reference standards. Complete data were collected from 110 women seeking treatment at an urban family medicine training clinic. Total PAS scores were effective in identifying patients with mood disorders, cluster B personality disorders, and alcohol use disorders, but the optimum cut scores were higher than the cut score of 19 recommended by Morey (1997). The 10 PAS element scores showed good convergent and discriminant correlations with the reference measures. These findings support the utility of the PAS to screen for major forms of psychopathology in an urban primary care setting. 相似文献
65.
by Patrick A. Heelan 《Zygon》2009,44(2):467-486
Two hundred years ago, Friedrich Schleiermacher took critical issue with Immanuel Kant's intellectual notion of intuition as applied to human nature (Wellmon 2006). He found it necessary to modify—\"hermeneutically,\" as he said—Kant's notion of anthropology by enabling it to include as human the new and strange human tribes Captain Cook found in the Pacific South Seas. A similar hermeneutic move is necessary if physics is to include the local contextual empirical syntheses of relativity and quantum physics. In this hermeneutical revision the synthesis is formed around the notion of a Hilbert Vector Space as the universal grammar of physics, adding to it the dynamic of the Schrödinger equation, and representing empirical \"observables\" by projection operators that map the subspaces of definite measurable values. Among the set of observable projection operators, some pairs share the same subspace, commute with one another, and share a common laboratory setting. Other pairs do not share this property and are described as being mutually complementary. Complementary symmetries introduce into the discursive language of physics the commonsense notion of contextuality. The new synthesis, proposed by Eugene Wigner, John von Neumann, and (in his own way) Paul Dirac, brought physics into the community of common language and established it as a work of general human achievement. 1 相似文献
66.
The authors undertake a thought experiment the purpose of which is to explore possibilities for understanding moral principles in analogy with cosmic order. The experiment is based on three proposals, which are described in detail: an ontological, a neurological, and a moral proposal. The ontological proposal accepts from the phenomena of quantum physics that there is a nonempirical domain of physical reality that consists not of material things but of what is philosophically conceptualized as a realm of nonmaterial forms. This realm of forms is the realm of potentiality in physical reality that quantum physics posits as an indivisible Wholeness—the One. It is the ultimate reality because everything empirical is the actualization of its forms. The neurological proposal is the hypothesis that the brain is sensitive to the potentiality waves in the cosmic field, as ordinary measuring instruments in physics are sensitive to potentiality waves at the quantum level, so that the cosmic field can communicate with the human brain. The third proposal assumes that the communication with the cosmic field can translate into moral ideas and actions. Even though the three proposals underlying the thought experiment are highly speculative, they lead to definite implications that make sense in their own right and can be applied in a useful way. From the order of reality some simple rules of conduct follow that are identical with traditional moral rules but have the character of rules of well‐ness, leading to new aspects of Aristotle's concept of eudaimonia and Kant's concept of the highest good. In analogy with the structure of physical reality, where all empirical phenomena are actualizations of nonempirical forms, it is suggested that the structure of morality, too, is that of a tacit, nonempirical form that actualizes in explicit principles and moral acts through our consciousness. The tacit form is thought to exist in the realm of cosmic potentiality, together with all the other forms that the empirical world actualizes. It can appear spontaneously in our consciousness when needed, offering its guidance to our judgment and free will. Because it does not appear in the form of commandments accompanied by threats, the actions of the tacit moral form define a higher level of morality, similar to that offered by some aspects of the Christian teaching, where one acts not out of fear but on the desire to do things right. 相似文献
67.
by Gregory R. Peterson 《Zygon》2009,44(1):19-29
Owen Flanagan's The Really Hard Problem provides a rich source of reflection on the question of meaning and ethics within the context of philosophical naturalism. I affirm the title's claim that the quest to find meaning in a purely physical universe is indeed a hard problem by addressing three issues: Flanagan's claim that there can be a scientific/empirical theory of ethics (eudaimonics), that ethics requires moral glue, and whether, in the end, Flanagan solves the hard problem. I suggest that he does not, although he provides much that is of importance and useful for further reflection along the way. 相似文献
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69.
by John J. Carvalho IV 《Zygon》2009,44(1):51-63
In a previous issue of Zygon (Carvalho 2007), I explored the role of scientists—especially those engaging the science-religion dialogue—within the arena of global equity health, world poverty, and human rights. I contended that experimental biologists, who might have reduced agency because of their professional workload or lack of individual resources, can still unite into collective forces with other scientists as well as human rights organizations, medical doctors, and political and civic leaders to foster progressive change in our world. In this article, I present some recent findings from research on three emerging viruses—HIV, dengue, and rotavirus—to explore the factors that lead to the geographical expansion of these viruses and the increase in frequency of the infectious diseases they cause. I show how these viruses are generating problems for geopolitical stability, human rights, and equity health care for developing nations that are already experiencing a growing poverty crisis. I suggest some avenues of future research for the scientific community for the movement toward resolution of these problems and indicate where the science-religion field can be of additional aid. 相似文献
70.
by Rodney D. Holder 《Zygon》2009,44(1):115-132
The German theologian and martyr Dietrich Bonhoeffer is not widely known for engaging with scientific thought, having been heavily influenced by Karl Barth's celebrated stance against natural theology. However, during the period of his maturing theology in prison Bonhoeffer read a significant scientific work, Carl Friedrich von Weizsäcker's The World View of Physics. From this he gained two major insights for his theological outlook. First, he realized that the notion of a \"God of the gaps\" is futile, not just in science but in other areas of human inquiry. Second, he felt that an infinite universe, as considered by science, would be self-subsistent and could exist as if there were no God. Bonhoeffer replaced Barth's radical critique of religion with the even more extreme view that it is a mere passing phase in history that grown-up humanity can dispense with. At the same time Bonhoeffer began an important critique of Barth's reaction, namely, the latter's retreat to a \"positivism of revelation.\" While Bonhoeffer did not go quite as far as one might like, his approach opened up hopeful avenues for an answer to \"the liberal question\" and even a revived place for some kind of natural theology. 相似文献