SCIENCE AND GOD THE CREATOR

Abstract. Variable judgments, both negative and positive, have been made by scientists (mainly physicists and astronomers) on the theological implications of their Findings. It is urged that science and theology are most appropriately related through a critical realist approach. On this basis some implications for our conceptions of God and our scientific perspectives on the created world are explored with respect to both divine Being and divine Becoming. A positive assessment of nature as created concludes the article.     

Medical education: The training of ethical physicians

This paper suggests that medical education be revised to assist in diffusing potential ethical dilemmas that arise during health care provision. A revised medical education would emphasize the role of the humanities in the training of physicians, especially in light of recent critiques of the canonical scientific model in general, and more specifically in the use of that model for medical training and practice.I wish to thank Dr. Mary Ann Cutter and Melissa M. Amaro for their critical suggestions.     

The myth of science education

It is argued that the manner in which we teach science in the high schools represents an outdated positivistic conception of science. The standard presentation of a year of each of chemistry, biology and physics should be replaced by an integrated science plus history, philosophy, and sociology of science which would take a total of three years to complete. A proper appreciation for the true nature of science is essential to the continued health of the scientific enterprise.     

RELATING THE PHYSICS AND RELIGION OF DAVID BOHM

Abstract. David Bohm's thinking has become widely publicized since the 1982 performance of a form of the Einstein-Podolsky- Rosen (EPR) experiment. Bohm's holomovement theory, in particular, tries to explain the nonlocality that the experiment supports. Moreover, his theories are close to his metaphysical and religious thinking. Fritjof Capra's writings try something similar: supporting a theory (the bootstrap theory) because it is close to his religious beliefs. Both Bohm and Capra appear to use their religious ideas in their physics. Religion, their source for physical hypotheses, provides the motivation to develop and uphold them.     

Character-Principlism and the Particularity Objection

This paper is a response to particularist critics of the normative force of moral principles. The particularist critique, as I understand it, is a rejection not only of principle-based accounts of moral deliberation and justification, but also of accounts of character in which principles play a central role. I focus on the latter challenge and counter it with a view I call character-principlism .
I begin by discussing in a general way what motivates the particularity objection to principles and then contrast two views – both of which insist on the importance of attentiveness to particularity – about the relative normative status of principles and particular cases. I present some reasons for believing that we need a more normatively robust conception of the role of moral principles than the particularists provide. In the main portion of the paper, I discuss how character-principlism sees principles functioning in our lives and the lives we lead with others. I contrast this with some other accounts of desirable character that particularists can embrace, and argue that these are seriously flawed because, unlike character-principlism, they cannot satisfactorily explain how a person could possess the constancy of character that moral integrity requires.     

医学伦理学概念之探究

医学伦理学的概念看起来很简单,一般情况下人们便习以为常地接受了作为应用规范伦理学的一个分支的科学地位,而忽视了医学对医学伦理学所起的作用。本文认为：医学伦理学的具体内容是医学科技与伦理道德两因素相互作用的产物,对其相互作用的形式和产物的具体分析和总结便可构成这门学科的理论体系。     

6 15岁儿童对友谊特性的认知发展

研究目的：（１）考察我国儿童、青少年的友谊特性的认知发展规律和特点;（２）探讨儿童友谊特性的认知结构。研究采用结构访谈法,被试为来自北京市普通幼儿园、小学和中学的６岁、８岁、１０岁、１２岁和１５岁儿童共１００名（每个年龄组２０名,男女各半）。结果发现：（１）６—１５岁儿童对友谊特性的认知结构由５个维度组成,即：个人交流和冲突解决,榜样和竞争,互相欣赏,共同活动和互相帮助,亲密交往。（２）对６—１５岁儿童,友谊特性中的５个维度的重要性次序为：共同活动和互相帮助,个人交流和冲突解决,榜样和竞争,互相欣赏,亲密交往。（３）从发展上来看,对友谊特性不同维度的认知发展趋势有很大年龄差异。６—８岁儿童只能认识到友谊特性中一些外在的、行为的特征;以后才能逐渐认识到那些内在的、情感性的特征。但是,原来那些外在的特征并没有随着儿童年龄的增长而被取代,而是与内在的、情感性的特性结合在一起,在认识中逐渐深化。（４）小学六年级儿童在共同活动和游戏上表现出性别差异（男生高于女生）;而在冲突解决上,女生的认知水平高于男生。此外,初中三年级学生在互相欣赏方面,男生的认识水平高于女生     

Powerful Pedagogy in the Science-and-Religion Classroom

This essay is a discussion of effective teaching in the science-and-religion classroom. I begin by introducing Alfred North Whitehead's three stages of learning—romance, discipline, and generalization—and consider their implications for powerful pedagogy in science and religion. Following Whitehead's three principles, I develop a number of additional heuristics that deal with active, visual, narrative, cooperative, and dialogical learning styles. Finally, I present twelve guidelines for how to use e-mail and class-based listserves to achieve some of these outcomes.     

Reviews

Russell,Robert John, Murphy, Nancey and Peacocke, Arthur R. (eds) Chaos and Complexity: Scientific Perspectives on Divine Action
Tigue, John W. The Transformation of Consciousness in Myth: Integrating the Thought of Jung and Campbell     

Minds and Bodies: Human and Divine

Does God have a mind? Western theism has traditionally construed God as an intentional agent who acts on creation and in relation to humankind. God loves, punishes, and redeems. God's intentionality has traditionally been construed in analogy to human intentionality, which in turn has often presumed a supernatural dualism. Developments in cognitive science, however, render supernatural dualism suspect for explaining the human mind. How, then, can we speak of the mind of God? Borrowing from Daniel Dennett's intentional stance, I suggest that analogical reasoning regarding the mind of God be abandoned in favor of an ontologically agnostic approach that treats God as an intentional system. In this approach, God's purposive action is an explanatory feature of the believer's universe, a real pattern that informs our values and beliefs about the world and our place in it.