ROBERT JOHN RUSSELL VERSUS THE NEW ATHEISTS

This essay compares Robert John Russell's work in his recent book Cosmology from Alpha to Omega: The Creative Mutual Interaction of Theology and Science (2008) to that of the authors known collectively as "the new atheists." I treat the latter as recent contributors to the modern tradition of scientific naturalism. This tradition makes claims to legitimacy on the basis of its close relations to the natural sciences. The purpose of this essay is to show up the poverty of the naturalist tradition's scientific credentials by contrasting it with Russell's careful account of positive relations between science and Christian theology.     

GOD AS A COMMUNICATIVE SYSTEM SUI GENERIS: BEYOND THE PSYCHIC, SOCIAL, PROCESS MODELS OF THE TRINITY

With an aim to develop a public theology for an age of information media (or media theology), this article proposes a new God-concept: God is a communicative system sui generis that autopoietically processes meaning/information in the supratemporal realm via perfect divine media ad intra (Word/Spirit). For this task, Niklas Luhmann's systems theory is critically appropriated in dialogue with theology. First, my working postmetaphysical/epistemological stance is articulated as realistic operational constructivism and functionalism. Second, a series of arguments are advanced to substantiate the thesis: (1) God is an observing system sui generis ; (2) self-referential communication is divine operation; (3) unsurpassable complexity is divine mystery; (4) supratemporal autopoiesis of meaning is divine processing; (5) agape is the symbolic medium of divine communication. Third, this communicative model of God is developed into a trinitarian theology, with a claim that this model offers a viable alternative beyond the standard (psychic, social, process) models. Finally, some implications of this model are explored for constructive theology (conceiving creation as divine mediatization) and for science-and-religion in terms of derivative models: (1) God as a living system sui generis and (2) God as a meaning system sui generis .     

CHANGING LANDSCAPE IN SCIENCE-RELIGION DIALOGUES

One peculiarity of the broad theme of science-religion dialogues is that while it has been growing significantly, it seems to be moving farther and farther away from its goal of establishing bridges and understandings between the two enterprises. This essay explores this unhappy situation, with particular reference to the works of two scholars who have been critical of some of the pioneer theologians and have suggested some radically new approaches to the issues.     

THE HEFNERIAN LEGACY: RETHINKING THE "NATURE" OF NATURALISM

Philip Hefner calls for religion-and-science to shift attention from pure ideas to embodied ideas. He urges scholars to get back to the Baconian idea that science is intended to enhance life; in Hefner's wording, we must give attention to "science-as-enabler-for-changing/improving-the-world." I believe that this is the realm of overlap between all academic disciplines—what I call the pragmatic overlap. To make his argument Hefner mentions two forms of "conventional wisdom" that need to be rethought. First, he is worried that a "pressure toward naturalism" prevents certain words (such as teleological and transcendence ) from having instructive meaning. Second, with this move toward naturalism Hefner believes we dismiss as archaic all valuable implications of traditional religious myths and symbols. He rightly highlights these exceedingly significant concerns. However, narrowing our focus to the implications of naturalism alone misses the root crisis. That crisis can be articulated as: "conventional wisdom" regarding nature is too unsophisticated to account for the phenomenon it depicts, and furthermore, this understanding of nature controls the methodological, metaphysical, and practical versions of naturalism acquiring societal acceptance. Accordingly, an alternative vision of nature is needed to transform our current "conventional wisdom" such that Hefner's worries are addressed.     

High-Risk Palliative Care Patients’ Knowledge and Attitudes about Hereditary Cancer Testing and DNA Banking

Even at the end of life, testing cancer patients for inherited susceptibility may provide life-saving information to their relatives. Prior research suggests palliative care inpatients have suboptimal understanding of genetic importance, and testing may be underutilized in this clinical setting. These conclusions are based on limited research. This study aimed to estimate genetic testing prevalence among high-risk palliative care patients in a National Cancer Institute-designated comprehensive cancer center. We also aimed to understand these patients’ understanding of, and attitudes toward, hereditary cancer testing and DNA banking. Palliative care in-patients with cancer completed structured interviews, and their medical records were reviewed. Among patients at high risk for hereditary cancer, we assessed history of genetic testing/DNA banking; and related knowledge and attitudes. Among 24 high-risk patients, 14 (58.3%) said they/their relatives had genetic testing or they had been referred for a genetics consultation. Of the remaining 10 patients, seven (70%) said they would “probably” or “definitely” get tested. Patients who had not had testing were least concerned about the impact of future testing on their family relationships; two (20%) said they were “extremely concerned” about privacy related to genetic testing. Of patients without prior testing, five (50%) said they had heard or read “a fair amount” about genetic testing. No high-risk patients had banked DNA. Overall, 23 (95.8%) said they had heard or read “almost nothing” or “relatively little” about DNA banking. Written materials and clinician discussion were most preferred ways to learn about genetic testing and DNA banking. Overall, this study demonstrates underutilization of genetics services at the end of life continues to be problematic, despite high patient interest.     

Authorship: Few Myths and Misconceptions

This article seeks to address and dispel some of the popular myths and misconceptions surrounding authorship of a scientific publication as this is often misconstrued by beginners in academia especially those in the developing world. While ethical issues in publishing related to authorship have been increasingly discussed, not much has been written about the myths and misconceptions of who might be an author. Dispelling these myths and misconceptions would go a long way in shaping the thoughts and plans of students, junior faculty and researchers in academia especially in the developing world.     

Relationship between religious belief and happiness in Oman: a statistical analysis

This paper explores the relationship between religiosity and happiness among the multicultural people in Oman. A sample of 335 respondents from all walks of life in Oman was analysed using the mean happiness value and their religiousness, religion, age, education level and nationality. The findings were verified using regression and correlation analysis. It was observed that regardless of the religious belief, the level of happiness among people increases with the increasing level of religiousness. The findings could be useful not only to the general public, but also to psychologist and mental health professionals. People with depression, suicidal tendencies, low self-esteem and so on may possibly be treated with religious practices and activities. If such techniques show effectiveness, they may help to bring improvements in mental health and well-being treatments. One unique aspect of this study is that the sample consisted of people from various nationalities, religions and cultural backgrounds living in Oman.     

Types of union participators over time: Toward a person-centered and dynamic model of participation

Previous research on union participation has been disjointed, with no clear consensus on the definition and nature of participation. Additionally, few studies have examined how participation changes over time, with those that have finding mixed results regarding its stability. We propose that these mixed and inconsistent findings are due largely to past research focusing on overall levels of participation, ignoring differences in how individuals participate. To remedy this, we adopted a person-centered approach to identify different types of union participators. Using a large sample of union members, we conducted latent transition analysis and found six union participator classes: high participators, leadership participators, formal union promoters, informal union promoters, silent supporters, and non-participators. In addition, we examined how individuals changed membership across two time points (separated by 6 years), antecedents of class membership (role tenure and union commitment), and outcomes (freerider intentions and actual financial contributions to the union's political action fund). The six classes differed uniquely, in terms of the ways people participate, changes in how people participate over time, what predicted class membership, and how class membership impacts two outcomes. The current study demonstrates that person-centered approaches can both clarify previous conflicting findings within the participation literature and predict meaningful outcomes.