Science and the Future of Theology: Critical Issues

The ambivalent reputation of theology as an academic discipline is attributed to the often circular character of its procedures based on presumed authoritative sources. Recently, science too has come under the shadow of "postmodernist" critiques but, it is argued, has been able to withstand them successfully and make epistemologically warrantedclaims to be depicting reality—thereby vindicating human rationality. Evolutionary epistemological considerations also reinforce confidence in the more general deliverances of the human exploration of reasonableness through inference to the best explanation (IBE). The consequences of applying IBE, with its associated criteria, in theological investigation are considered in relation to theology as it is and as it might be. A number of issues critical for thedevelopment of a credible theology are identified. In spite of the challenging and somewhat negative view of contemporary theology to which this leads, hope is expressed that a genuinely credible "evangelical,""catholic," and liberal theology may yet emerge for the new millennium.     

Testimony and the Constitutive Norm of Assertion

Abstract

I can, given the right conditions, transmit my knowledge to you by telling you some information. If I know the time, and if all goes well, I can bring it about that you know it too. If conditions are right, all I have to do is assert to you what time it is. Paradigmatically, speakers use assertions to transmit what they know to their hearers. Clearly, assertion and testimony are tightly connected. The nature of this connection, however, is not so clear. According to many accounts, assertion has an epistemic constitutive norm. This norm appears to be able to account for some important features of testimony: first, testimonial knowledge transmission, second, the reliability of testimony, and third, the epistemic rights exchanged in cases of testimony. In this paper, however, I argue against this apparent ability. The constitutive norm of assertion, I argue, plays no role in accounts of testimonial knowledge transmission, or of the epistemic rights that testimony confers. This is especially clear when we consider the general norms to which we’re held. Epistemological accounts of testimony can and should, therefore, avoid the difficult debate over the constitutive norm of assertion.     

Epistemic Instrumentalism and the Too Few Reasons Objection

Abstract

According to epistemic instrumentalism (EI), epistemic normativity arises from and depends on facts about our ends. On that view, a consideration C is an epistemic reason for a subject S to Φ only if Φ-ing would promote an end that S has. However, according to the Too Few Epistemic Reasons objection, this cannot be correct since there are cases in which, intuitively, C is an epistemic reason for S to Φ even though Φ-ing would not promote any of S’s ends. After clarifying both EI and the Too Few Epistemic Reasons objection, I examine three major instrumentalist replies and argue that none of them is satisfactory. I end by briefly sketching a fourth possible response, which is, I suggest, more promising than the other three.     

Rationale for a pragma-dialectical perspective

Starting from a concept of reasonableness as well-consideredness, it is discussed in what way science could serve as a model for reasonable argumentation. It turns out that in order to be reasonable two requirements have to be fulfilled. The argumentation should comply with rules which are both problem-valid and intersubjectively valid. Geometrical and anthropological perspectives don't meet these criteria, but a critical perspective does. It is explained that a pragma-dialectical approach to argumentation which agrees with this critical perspective is indeed problem-valid and that strong pragmatic and utilitarian arguments can be given for its intersubjective validity. Thus, conventional validity is promoted for a code of conduct for discussants who want to resolve their disputes reasonably by way of a critical discussion.     

Are indigenous personality dimensions culture-specific? Mexican inventories and the Five-Factor Model

The universality versus cultural specificity of Mexican personality dimensions was investigated by examining: (a) the replicability of Mexican personality dimensions assessed by indigenous inventories; and (b) the extent to which Mexican dimensions are encompassed by the Five-Factor Model (FFM), one hypothesized universal model of personality structure. Mexican university students (N = 794) completed nine indigenous inventories and the Spanish version of the Revised NEO Personality Inventory. The FFM replicated well, although reliability was poor for a few facet scales. Reliability was acceptable for the indigenous Mexican scales. However, for most indigenous instruments, a cross-sample replication criterion suggested alternative structures of fewer, more replicable dimensions. Multiple regression and joint factor analyses revealed that most of the Mexican dimensions were well subsumed by the FFM. Thus, cultural differences did not involve clearly culture-specific dimensions, but more subtle differences in the salience or cultural flavor of particular traits.     

Implementing an Intercultural Psychology Undergraduate Unit: Approach,Strategies, and Outcomes

The relative absence of Indigenous and multicultural perspectives in core undergraduate psychology curriculum is said to hamper the preparation of students for engaging with culturally diverse communities. An intercultural unit that includes perspectives on Australia's history of race relations, Indigenous issues, and migration as the basis from which to research and practise intercultural psychology was introduced into the psychology undergraduate syllabus at Victoria University. This article describes the unit framework, structure, and evaluation of the unit. Content analysis of survey data showed that students appeared to develop greater critical awareness of psychological perspectives on cultural and social diversity. Although many students reported positive learning and an increased awareness of cultural matters, there were also student responses that suggested dissatisfaction or disengagement from what was being taught. These responses are consistent with the dynamics of learning about self and other, and of dominance and subjugation. It is argued that promoting an understanding of psychological phenomena as socially, culturally, and historically embedded is important in preparing students to be culturally safe and respectful mental health practitioners.     

CAN WE STILL TALK ABOUT “TRUTH” AND “PROGRESS” IN INTERDISCIPLINARY THINKING TODAY?

On a cultural level, and for Christian theology as part of a long tradition in the evolution of religion, evolutionary epistemology “sets the stage,” as it were, for understanding the deep evolutionary impact of our ancestral history on the evolution of culture, and eventually on the evolution of disciplinary and interdisciplinary reflection. In the process of the evolution of human knowledge, our interpreted experiences and expectations of the world (and of the ultimate questions we humans typically pose to the world) have a central role to play. What evolutionary epistemology also shows us is that we humans can indeed take on cognitive goals and ideals that cannot be explained or justified in terms of survival‐promotion or reproductive advantage only. Therefore, once the capacities for rational knowledge, moral sensibility, aesthetic appreciation of beauty, and the propensity for religious belief have emerged in our biological history, they cannot be explained only in biological/evolutionary terms. Finally, in this way a door is opened for seeing problem solving as a central activity of our research traditions. As philosophers of science have argued, one of the most important shared rational resources between even widely divergent disciplines is problem solving as the most central and defining activity of all research traditions. As will become clear, the very diverse reasoning strategies of theology and the sciences clearly overlap in their shared quests for intelligible problem solving, including problem solving on an empirical, experiential, and conceptual level.     

The Epistemological Status of Vision and its Implications for Design

Computational theories of vision typically rely on the analysis of two aspects of human visual function: (1) object and shape recognition (2) co-calibration of sensory measurements. Both these approaches are usually based on an inverse-optics model, where visual perception is viewed as a process of inference from a 2D retinal projection to a 3D percept within a Euclidean space schema. This paradigm has had great success in certain areas of vision science, but has been relatively less successful in understanding perceptual representation, namely, the nature of the perceptual encoding. One of the drawbacks of inverse-optics approaches has been the difficulty in defining the constraints needed to make the inference computationally tractable (e.g. regularity assumptions, Bayesian priors, etc.). These constraints, thought to be learned assumptions about the nature of the physical and optical structures of the external world, have to be incorporated into any workable computational model in the inverse-optics paradigm. But inference models that employ an inverse optics plus structural assumptions approach inevitably result in a naïve realist theory of perceptual representation. Another drawback of inference models for theories of perceptual representation is their inability to explain central features of the visual experience. The one most evident in the process and visual understanding of design is the fact that some visual configurations appear, often spontaneously, as perceptually more coherent than others. The epistemological consequences of inferential approaches to vision indicate that they fail to capture enduring aspects of our visual experience. Therefore they may not be suited to a theory of perceptual representation, or useful for an understanding of the role of perception in the design process and product.     

Social epistemology as a rhetoric of inquiry

Fuller's program of social epistemology engages a rhetoric of inquiry that can be usefully compared and contrasted with other discursive theories of knowledge, such as that of Richard Rorty. Resisting the model of conversation, Fuller strikes an activist posture and lays the groundwork for normative knowledge policy, in which persuasion and credibility play key roles. The image of investigation is one that overtly rejects the storehouse conception of knowledge and invokes the metaphors of distributive economics. Productive questions arise as to how notions of creation and distribution might guide this rhetoric.     

PERSONALITY AND EPISTEMOLOGY: COGNITIVE SOCIAL LEARNING THEORY AS A PHILOSOPHY OF SCIENCE

Abstract. Implicit in the cognitive social learning model of personality as articulated by Walter Mischel, Albert Bandura, and others, is an epistemology which emphasizes the activity of the mind in the construction of knowledge. Using Mischel's five person variables as an outline, the epistemic implications of this model of personality are developed and then illustrated by application to William James's typology of the religious personality and to the current debate over hermeneutic and empirical approaches to studying human behavior. This approach explicates the connection between personality characteristics and epistemological approaches in terms of cognitive social learning theory.