On Generalization： Pragmatists＇ Contributions to Constructivism

Constructivism has been an important program in contemporary philosophy, but cannot itself cannot provide sufficient context for grasping its key points. To fully understand its power and potential we must borrow tools from other programs： specifically, Charles Peirce and John Dewey＇s pragmatism. By exploring these two pragmatists＇ articulations of ＂generalization,＂ which I hold is the most crucial question in constructivism, their prospective contributions to constructivism can be brought to light. If, as I argue, constructivism can incorporate the lessons of pragmatism, then it can still be considered a highly workable interpretation of reality and of human endeavors.     

Did Jesus Discover Forgiveness?

This essay explores Hannah Arendt's claim that Jesus was the “discoverer” of forgiveness. It assesses Charles Griswold's view that person‐to‐person forgiveness is in evidence in Greek culture and practice before Jesus. The essay refines Griswold's view and suggests that person‐to‐person forgiveness is a cultural universal. The essay makes observations about the significance of the different words that denote person‐to‐person forgiveness; it also explores the implications of reading the New Testament writings on person‐to‐person forgiveness in the chronological order in which they were written. From a close reading of the early New Testament documents, the essay makes two suggestions about the Western tradition of forgiveness. First, it suggests that Paul the apostle is the first to identify person‐to‐person forgiveness as a moral virtue. Second, it suggests that in the Synoptic tradition, Jesus is the first to identify person‐to‐person forgiveness as a discrete category of behavior distinct, for example, from pardoning, excusing, waiving, or ignoring the wrongs of others.     

Charles Gützlaff: his secret and sacred services

Karl (Charles) Friedrich August Gützlaff (1803–1851) was probably the most controversial and colourful missionary who ever stepped onto the shores of China during the second quarter of the nineteenth century. No one doubted his passion and sincerity in bringing Christianity to China, but many were critical of the way he did it. Thus Gützlaff’s life and work have been vilified and maligned by many scholars. Many critics dismissed him as the archetypal skeleton in the missionary cupboard. Gützlaff was described as a cross between parson and pirate. At the same time, others, such as Alfred Broomhall, regarded him as a heroic and innovative missionary. In this article, I shall attempt to portray a more balanced understanding of Gützlaff.     

The accuracy of self-administration and scoring on Holland's Self-Directed Search

This study assesed the extent to which Ss commit various types of errors when completing Holland's Self-Directed Search (SDS) entirely on their own. Nearly all Ss made some type of error and approximately half of the Ss made errors which affected their final three-letter summary codes. Almost one-fifth of the Ss made errors resulting in an incorrect high-point code. Whether or not Ss made errors that affected their summary codes was unrelated to the extent to which they were interested in knowing more about occupations or academic majors they might like. Neither were such errors related to whether Ss felt the occupations suggested by their summary codes seemed reasonable. Only slightly over one-third the Ss actually did feel that the occupations seemed reasonable.     

Film-facilitated arousal and prosocial behavior

The present investigation sought to test the applicability of the excitation transfer model (P. Tannenbaum & D. Zillmann. In L. Berkowitz, Ed., Advances in experimental social psychology, Vol. 8, New York: Academic Press 1975) to prosocial behavior. This model predicts that for individuals predisposed to act prosocially, arousal transferred from an unrelated source will facilitate such behavior. Two studies were conducted in which male college students, treated in either a positive or neutral manner and shown an arousing erotic or nonarousing control film, ostensibly rewarded and punished a confederate for performance on a memory task. Contrary to predictions, the first experiment found the arousing film increased reward regardless of treatment. In the second experiment, where the neutral treatment was given a more negative tone, the predicted interaction was found. Specifically, subjects treated in a positive manner and shown an arousing film were significantly more rewarding than were similarly treated subjects shown the nonarousing film. While type of film had no effect on neutral subjects' reward behavior, the arousing film did increase their punitive behavior. These results, coupled with physiological and self-report data, strongly support the excitation transfer model.     

IS ALTRUISM GOOD? EVOLUTION,ETHICS, AND THE HUNGER FOR THEOLOGY

This essay pushes the discussion of biology and altruism in radical directions by highlighting the moral ambiguity of biology itself. The extent to which we draw positive moral implications from animal behavior, and even the extent to which we see positive traits in animals, is shaped by the preconceptions and the purposes one brings to the study. These preconceptions, when examined, involve worldview issues that are all related in one way or another to either a theological position or some nontheistic substitute for an account of ultimate reality. It is arguable that Darwin's own perceptions of nature were colored by the theological and social‐ethical context in which he worked. William Paley's natural theology, together with Thomas Malthus's Essay on the Principle of Population, led many theologians of Darwin's day to conclude that struggle, inequality, suffering, and death are basic features of the natural world and are the result of divine providence. No wonder, then, that Darwin was able to see competition as the major key to natural selection. The moral ambiguity of biology can be pressed further by contrasting contemporary attempts to find altruism in animal behavior with the conclusions reached by Friedrich Nietzsche, partly in response to his reading of Darwin. Nietzsche concluded that the standard, more or less Christian, morality of his day is best labeled “slave morality.” It is created by the weak in order to coerce the strong to provide for them. In this essay I contend that competing views of morality can be adjudicated only by turning to an account of ultimate reality. Whether Nietzsche is right in arguing against the morality of altruism depends on whether God is indeed dead.     

The self-attention-induced feedback loop and social facilitation

It has been proposed that self-directed attention leads to the engagement of a cybernetic feedback loop, by which discrepancies between present behavior and a standard of comparison are reduced. This analysis is applied to performance facilitation effects, which are more typically explained in terms of drive theories. Though these two approaches to motivation make similar behavioral predictions in this context, they assume different mediating states. Support is noted for the assumptions that mirror presence and audience presence induce self-focus, and that they lead to comparison with salient behavioral standards. Support for the assumption that these manipulations increase arousal is also reviewed, and is challenged on methodological grounds. The attentional analysis is used to derive predictions regarding changes in physiological state over the course of a typical social facilitation procedure. An experiment is reported which confirmed these predictions. Discussion centers on how to interpret physiological changes in terms that are compatible with control theory, how to account for social impairment phenomena in terms of the present model, and the conceptual relationship between mirror presence and audience presence as experimental manipulations.     

CHANCE,NECESSITY, LOVE: AN EVOLUTIONARY THEOLOGY OF CANCER

In his 1970s work Chance and Necessity, Jacques Monod provided an explanatory framework not only for the biological evolution of species, but, as has become recently apparent, for the evolutionary development of cancers. That is, contemporary oncological research has demonstrated that cancer is an evolutionary disease that develops according to the same dynamics of chance (that is, random occurrences) and necessity (that is, law‐like regularities) at work in all evolutionary phenomena. And just as various challenges are raised for religious thought by the operations of chance and necessity within biological evolution, so this particular theological question is raised by the findings of contemporary cancer science: Where is love, divine and human, within the evolutionary chance and necessity operative in all dimensions of cancer? In this article, we contribute to the dialogue in science and religion by offering the following responses to this question: (1) the thought of Arthur Peacocke to claim that divine love may be understood to be at work in, with, and under our very efforts to make theological meaning of the chance and necessity that inform the evolution of cancers; and (2) Charles Sanders Peirce's evolutionary philosophy to make this claim: that the work of scientific communities of inquiry to understand and to find better ways to cope with the disease of cancer is itself the work of divine love amid the chance and necessity of cancer.