The Ethics and Politics of Religious Ethics, 1973–2023

This essay addresses the questions, “what good is religious ethics for?” and “what justification exists for the field?” in three steps. First, it canvases how religious ethicists have offered reasons for carrying out work in the field to identify an Anti-Reductive Paradigm that is guided by an Egalitarian Imperative. That imperative functions as a thin, minimal morality of inclusivity and equal respect that guides work in the field. Second, the essay considers the field's ends. Here the focus shifts from values that shape the field's methods to values that can describe the field's purposes. That shift requires us to think in terms of a thick rather than a thin morality, one with substantive rather than procedural virtues in mind. The essay offers a constructive, substantive proposal under the rubric of Critical Humanism. Critical Humanism justifies the study of religious ethics as an enterprise that can expand the moral imagination through its encounter with difference. It is shaped by four values: post-critical reasoning, social criticism, cross-cultural fluency, and environmental responsibility. Third, the essay brings the two parts of the argument together by explaining how to connect such purposes to the thin morality of inclusivity and equal respect. One upshot of the essay is to have us think not only about values, but also about power as it pertains to scholarship in the guild; hence the attention to the ethics and politics of religious ethics.     

Mead, Intersubjectivity, and Education: The Early Writings

This article seeks to reconstruct the early writings of George Herbert Mead in order to explore the significance of his work for the development of an intersubjective conception of education. The reconstruction takes its point of departure in Mead's claim that reflective consciousness has a social situation as its precondition. In a mainly chronological account of Mead's writings on psychology and philosophy from the period 1900–1925, it is shown how Mead explains the social origin of conscious reflection and self-consciousness. It is further shown, how Mead redefines the social in terms of meaningful, creative, radically undetermined, but not yet conscious, interaction. Mead's position thereby implies a reversal of the traditional way in which the relationship between subjectivity and intersubjectivity is conceived. The article ends with an outline of the main implications of this reversal for our understanding of education.     

Practical-theoritical argumentation

This essay explores the dialectics of theory and practice in terms of argumentation theory. Adapting Jonsen and Toulmin's (1988) notion of a Theory-Practice spectrum, it conceives Theory and Practice as extreme ends of a continuum and discourses as falling at various points along the continuum. Every theoritical discourse has essential practical aspects, and every practical discourse has essential theoretical aspects. Practices are theorized to varying degrees but every practice is thorized to some degree. Reflective discourse, which is discourse about practice, moves to and fro along the Theory-Practice continuum. Reflective discourse involves argumentation. Practical argumentation connects theory to practice; it appeals to general warrants, which may be simple or may tap into elaborate conceptual structures, in order to establish grounds for practical judgments. A practical discipline is a relatively coherent intellectual-professional enterprise that cultivates a field of social practice by engaging within itself and with practitioners in a reflective discourse. The argumentation of a practical discipline, like ordinary practical reflection, moves to and fro along the Theory-Practice continuum but in more methodical steps informed by systematic methodological reflection on the reflective process itself.     

THE CHINESE PRACTICE-ORIENTED VIEWS OF SCIENCE AND THEIR POLITICAL GROUNDS

In China, practice-oriented views of science can be traced back to antiquity. In ancient times, the Chinese people independently created and developed application-oriented sciences, but they ignored basic science. In modern times, China learned and introduced Western science and technology as a practical instrument to protect the nation and make it prosperous and powerful. Through technology and production, science has been playing an immediate and major role in the development of socialism since 1949. Since 1978, the Chinese government has always emphasized that science and technology are the primary productive forces. From ancient times to the present, the practice-oriented views of science are grounded in politics. Science has been the handmaiden of politics since the Qin Dynasty. However, this state of affairs hinders the development of basic science, a science that is not oriented toward immediate application. It also hinders open-minded, critical reflection on the downsides or limits of science, which could draw on broader (moral, spiritual, or religious) values.     

The Higgs Boson: An Adventure in Critical Realism

Abstract

The search for the Higgs boson has been like the search of a pirate for buried gold. Like the pirate, the physicist has a map, a conceptual map—the Standard Model (SM) made up of mathematical formulas. Without the Higgs boson in the SM, fundamental particles would be massless. Where could the mass mechanism be? The conceptual map pointed in the right direction. On July 4, 2012 the pirates found their treasure with the help of the Large Hadron Collider (LHC) at CERN. In this article a physicist and theologian ask: could this be critical realism (CR) at work? Could CR constitute a set of presuppositions shared by both physicists and theologians who cannot see the object of their inquiry but employ conceptual models that presuppose the reality of its referent? What role could shared CR play in the creative mutual interaction between science and theology?     

Development of a vocabulary of object shapes in a child with a very-early-acquired visual agnosia: A unique case

We report a longitudinal study of an exceptional child (S.R.) whose early-acquired visual agnosia, following encephalitis at 8 weeks of age, did not prevent her from learning to construct an increasing vocabulary of visual object forms (drawn from different categories), albeit slowly. S.R. had problems perceiving subtle differences in shape; she was unable to segment local letters within global displays; and she would bring complex scenes close to her eyes: a symptom suggestive of an attempt to reduce visual crowding. Investigations revealed a robust ability to use the gestalt grouping factors of proximity and collinearity to detect fragmented forms in noisy backgrounds, compared with a very weak ability to segment fragmented forms on the basis of contrasts of shape. When contrasts in spatial grouping and shape were pitted against each other, shape made little contribution, consistent with problems in perceiving complex scenes, but when shape contrast was varied, and spatial grouping was held constant, S.R. showed the same hierarchy of difficulty as the controls, although her responses were slowed. This is the first report of a child's visual–perceptual development following very early neurological impairments to the visual cortex. Her ability to learn to perceive visual shape following damage at a rudimentary stage of perceptual development contrasts starkly with the loss of such ability in childhood cases of acquired visual agnosia that follow damage to the established perceptual system. Clearly, there is a critical period during which neurological damage to the highly active, early developing visual–perceptual system does not prevent but only impairs further learning.     

Development and Testing of an Abbreviated Numeracy Scale: A Rasch Analysis Approach

Research has demonstrated that individual differences in numeracy may have important consequences for decision making. In the present paper, we develop a shorter, psychometrically improved measure of numeracy—the ability to understand, manipulate, and use numerical information, including probabilities. Across two large independent samples that varied widely in age and educational level, participants completed 18 items from existing numeracy measures. In Study 1, we conducted a Rasch analysis on the item pool and created an eight‐item numeracy scale that assesses a broader range of difficulty than previous scales. In Study 2, we replicated this eight‐item scale in a separate Rasch analysis using data from an independent sample. We also found that the new Rasch‐based numeracy scale, compared with previous measures, could predict decision‐making preferences obtained in past studies, supporting its predictive validity. In Study, 3, we further established the predictive validity of the Rasch‐based numeracy scale. Specifically, we examined the associations between numeracy and risk judgments, compared with previous scales. Overall, we found that the Rasch‐based scale was a better linear predictor of risk judgments than prior measures. Moreover, this study is the first to present the psychometric properties of several popular numeracy measures across a diverse sample of ages and educational level. We discuss the usefulness and the advantages of the new scale, which we feel can be used in a wide range of subject populations, allowing for a more clear understanding of how numeracy is associated with decision processes. Copyright © 2012 John Wiley & Sons, Ltd.     

Additive factors and stages of mental processes in task networks

To perform a task a subject executes mental processes. An experimental manipulation, such as a change in stimulus intensity, is said to selectively influence a process if it changes the duration of that process leaving other process durations unchanged. For random process durations a definition of a factor selectively influencing a process by increments is given in terms of stochastic dominance (also called “the usual stochastic order”). A technique for analyzing reaction times, Sternberg’s Additive Factor Method, assumes all the processes are in series. When all processes are in series, each process is called a stage. With the Additive Factor Method, if two experimental factors selectively influence two different stages by increments, the factors will have additive effects on reaction time. An assumption of the Additive Factor Method is that if two experimental factors interact, then they influence the same stage. We consider sets of processes in which some pairs of processes are sequential and some are concurrent (i.e., the processes are partially ordered). We propose a natural definition of a stage for such sets of processes. For partially ordered processes, with our definition of a stage, if two experimental factors selectively influence two different processes by increments, each within a different stage, then the factors have additive effects. If each process selectively influenced by increments is in the same stage, then an interaction is possible, although not inevitable.     

AGNOSTIC MEDITATIONS ON BUDDHIST MEDITATION

I first attempt a taxonomy of meditation in traditional Indian Buddhism. Based on the main psychological or somatic function at which the meditative effort is directed, the following classes can be distinguished: (1) emotion‐centered meditation (coinciding with the traditional samatha approach); (2) consciousness‐centered meditation (with two subclasses: consciousness reduction/elimination and ideation obliteration); (3) reflection‐centered meditation (with two subtypes: morality‐directed reflection and reality‐directed observation, the latter corresponding to the vipassanā method); (4) visualization‐centered meditation; and (5) physiology‐centered meditation. In the second part of the essay I tackle the problem of the epistemic validity and happiness‐engendering value of Buddhist meditation. In my highly conjectural view, the claim that meditation represents an infallible tool for realizing the (Supreme) Truth as well as a universally valid method for attaining the highest forms of happiness is largely based on the crēdō effect, that is, a placebolike process. I do not deny that meditation may have some positive effects on mental and physical health or that its practice may bring changes to the mind. Meditation may be a valuable alternative approach in life and clinical treatment, but it is far from being a must or a panacea.     

论五种宗教对话观

宗教对话是国际宗教学界的一个热门话题、一个前沿领域。本文概要评述了五种最有影响的宗教对话观,即排他论、兼并论、多元论、兼容论和实践论,并力求对它们加以比较性的方法论反思。作者认为,这五种宗教对话观不仅各有不可忽视的理论根据,而且均有值得深思的理论得失。因此,从神哲学方法论上反省它们之间的学术论争,并权衡它们之间的理论张力,将有助于我们进而探索宗教对话领域的疑难问题及其理论突破点。