Abduction and Modality

This paper introduces a modal epistemology that centers on inference to the best explanation (i.e. abduction). In introducing this abduction‐centered modal epistemology, the paper has two main goals. First, it seeks to provide reasons for pursuing an abduction‐centered modal epistemology by showing that this epistemology aids a popular stance on the mind‐body problem and allows an appealing approach to modality. Second, the paper seeks to show that an abduction‐centered modal epistemology can work by showing that abduction can establish claims about necessity/possibility (i.e. modal claims)—where ‘necessity’ and ‘possibility’ denote metaphysical necessity and possibility, ways things may or may not have been given how they actually are.     

On Faithfully Knowing an Infinite God: Humility as an Intellectual Virtue in Gregory of Nyssa's Contra Eunomium II

This article explores the concept of intellectual humility, a crucial but undertreated dimension of Gregory of Nyssa's thought, first by focusing on a key section of Contra Eunomium II, and then by contrasting this account with contemporary versions of Kantian humility. While Gregorian and Kantian humility share similarities on the surface (e.g. both dwell on our inability to know the ‘essence’ of a thing), Gregory's vision of the virtue is formed through engagement with the biblical text and in the quest to know an infinite, self‐revealing God. In contrast to the flat resignation that characterizes Kantian versions of epistemic humility, Gregory's account of humility not only restrains but also empowers its practitioners in theological reflection. 1     

Is Incompatibilism Intuitive?

Incompatibilists believe free will is impossible if determinism is true, and they often claim that this view is supported by ordinary intuitions. We challenge the claim that incompatibilism is intuitive to most laypersons and discuss the significance of this challenge to the free will debate. After explaining why incompatibilists should want their view to accord with pretheoretical intuitions, we suggest that determining whether incompatibilism is in fact intuitive calls for empirical testing. We then present the results of our studies, which put significant pressure on the claim that incompatibilism is intuitive. Finally, we consider and respond to several potential objections to our approach.     

Creativity,Mood Disorders,and Emotional Intelligence

The study addressed two findings in the creativity literature that show, on the one hand, that bipolar disorder and other clinical dysfunctions are overrepresented among eminently creative people, and that positive affect is positively associated with creativity. The central hypothesis of the study was that emotional intelligence could be an intervening variable between clinical conditions and creative production. A sample of 412 undergraduates completed a wide range of divergent thinking and creative production measures, and the Emotional Intelligence Scale; 11 percent of the sample reported that they had completed treatment for mood disorder and 5 percent report that they were currently in treatment. A combination of regression and ANOVA analyses revealed: The link between mood disorders and creative production persisted after emotional intelligence was statistically removed; the same was true for ideational fluency and flexibility of cognitive style. The link between emotional intelligence and creative production persisted after the effect of clinical disorders was removed. Ideational fluency and emotional intelligence were higher among people who completed treatment compared to people in treatment. The tentative interpretation is that emotional intelligence serves as a counterweight against mood disorders in enhancing creative production.     

Prosocial Behavior and Religion: New Evidence Based on Projective Measures and Peer Ratings

An important discrepancy seems to exist between self-reports and laboratory studies regarding prosociality among religious people. Some have even suggested that this involves moral hypocrisy on the part of religious people. However, the assumption of the four studies reported here is that the impact of religiousness on prosociality is limited but exists, and does not reflect self-delusion. In Study 1 ( N = 106), religious young adults tended not to use indirect aggression in dealing with hypothetical daily hassles. In Study 2 ( N = 105), female students' religiosity was associated with willingness to help close targets in hypothetical situations but the effect was not extended to unknown targets. In Studies 3 ( N = 315, 105 triads) and 4 ( N = 274, 109 targets), religious targets not only reported high altruistic behavior and empathy, but were also perceived as such by peers (friends, siblings, or colleagues) in three out of four cases. Other results from the studies suggested that the prosociality of religious people is not an artifact of gender, social desirability bias, security in attachment, empathy, or honesty.     

Anselmian Atheism

On the basis of Chapter 15 of Anselm's Proslogion , I develop an argument that confronts theology with a trilemma: atheism, utter mysticism, or radical anti-Anselmianism. The argument establishes a disjunction of claims that Anselmians in particular, but not only they, will find disturbing: (a) God does not exist, (b) no human being can have even the slightest conception of God, or (c) the Anselmian requirement of maximal greatness in God is wrong. My own view, for which I argue briefly, is that (b) is false on any correct reading of what conceiving of requires and that (c) is false on any correct reading of the concept of God. Thus, my own view is that the argument establishes atheism. In any case, one consequence of the argument is that Anselmian theology is possible for human beings only if it lacks a genuine object of study.     

Microcounseling and Beyond: A Dialogue with Allen Ivey

This interview with Allen Ivey reflects the recent changes in his micro-counseling model and the manifestation of his social consciousness in microcounseling's cross-cultural patina.     

Psychotherapy and Religion: Rapprochement or Antithesis?

Religion and psychotherapy have long maintained separate directions, currently manifested in four viewpoints: orthodox, atheistic, neutralist, and moderate. Although each therapeutic viewpoint is distinct, each contains the seed for rapprochement. The need for a rapprochement that provides professional psychotherapy capable of addressing religious issues is clearly voiced by laypersons, who are clients or potential clients, and by members of the clergy and psychotherapeutic professions. Increasing numbers of ministers now receive professional preparation for pastoral counseling. It is timely for those in the counseling professions to consider seriously specialized education and certification in religious counseling for secular psychotherapists.     

Beatrice A. Wright: Broad Lens,Sharp Focus

Beatrice A. Wright, a prominent rehabilitation psychologist, was interviewed about various aspects of her personal life, scholarly contributions, professional development, and the field of rehabilitation psychology and counseling in general.