Is Nature Enough? Yes

Abstract. Religious naturalism encompasses thinkers from Baruch Spinoza, George Santayana, John Dewey, Henry Nelson Wieman, and Ralph Burhoe to recent writers. I offer a generic definition of religious naturalism and then outline my own version, the “minimalist vision of transcendence.” Many standard issues in the science‐and‐religion dialogue are seen to fade in significance for religious naturalism. I make suggestions for our understanding of science, including the importance of transcognitive abilities, the need for a revised notion of rationality as an alternative to extreme versions of postmodernism, the value of rational dissensus, and the education of appreciation. Finally, I suggest ways to interpret the religious traditions of the world by religious naturalism.     

Religion, Science, and Evolution: Paul Tillich's Fourth Way

Abstract. In his book God After Darwin John Haught provides a useful categorization of theological approaches to evolution: some theologians actively oppose Darwinian evolution, another group maintains that science and religion have nothing to say to one another, and a third seeks to engage evolution. Haught wishes to pursue the third way. But many theological attempts to talk about divine action in the world, including divine involvement in the process of evolution, run afoul of the scientific principle of the conservation of matter‐energy. Haught's reliance on the now‐familiar notion that information can have causal efficacy does not in fact escape this difficulty. I suggest a fourth approach, represented by a constructive reading of Paul Tillich's theology. The central argument is that Tillich offers a way of taking Darwinian evolution up into one's ultimate concern without claiming that God has any causal relation to evolution. God provides no historical telos for evolution, but rather a “depth teleology” that springs from the manner in which God, as the depth of the structure of finite being, is the object of Christian faith.     

Psychometric and Piagetian intelligences: Toward resolution of controversy

Whether “psychometric” and “Piagetian” kinds of intelligence, as measured by instruments designed to measure these constructs, are the same or different is regarded as a question of whether they have the same or different courses of development with age. While factor analysis may not be fully adequate for investigation of this question, use of this technique with variables reflecting chronological age variation must involve elimination of the age effect in order to assess relations among the constructs measured. Humphreys and Parsons (1979) were justified in partialing out age in their reanalysis of a study by Stephens, McLaughlin, Miller, and Glass (1972), to show that the two constructs are highly correlated and possibly identical in the sample studied. Reanalyses of studies by DeVries and Kohlberg (1977) and by DeVries (1974) yield somewhat conflicting results on the identity between psychometric and Piagetian intelligences. The former study does not yield a convincing separation between them, whereas the latter suggests that they can be distinguished, though substantially correlated and both loaded with a general factor. Problems in further investigating the issue are discussed.     

BEFORE THE ORIGINAL POSITION: The Neo-Orthodox Theology of the Young John Rawls

This paper examines a remarkable document that has escaped critical attention within the vast literature on John Rawls, religion, and liberalism: Rawls's undergraduate thesis, “A Brief Inquiry into the Meaning of Sin and Faith: An Interpretation Based on the Concept of Community” (1942). The thesis shows the extent to which a once regnant version of Protestant theology has retreated into seminaries and divinity schools where it now also meets resistance. Ironically, the young Rawls rejected social contract liberalism for reasons that anticipate many of the claims later made against him by secular and religious critics. The thesis and Rawls's late unpublished remarks on religion and World War II offer a new dimension to his intellectual biography. They show the significance of his humanist response to the moral impossibility of political theology. Moreover, they also reveal a kind of Rawlsian piety marginalized by contemporary debates over religion and liberalism.     

Attentional deficit in learning-disabled children: evidence from visual half-field asymmetries

The structural theory of cerebral lateralization has been typically used to explain hemispheric asymmetries. However, the attentional model of brain functioning may help resolve some of the inconsistent findings with groups of learning-disabled children. To test this hypothesis, a visual half-field paradigm for word recognition was employed in a group of 26 learning-disabled and 26 normal children matched for sex, chronological age, and handedness. Three experimental conditions (unilateral, cued unilateral, and bilateral) and two word error types (visually and acoustically confusable words) were analyzed. The results indicated that normals produced the expected RVHF superiority under all experimental conditions, but the learning-disabled produced the expected RVHF superiority only under the cued unilateral condition. Learning-disabled children also made significantly more visually and acoustically confusable errors than normals and unlike normal children increased the number of acoustic errors in the RVF under bilateral stimulation. These results provide evidence that learning-disabled children may process information inefficiently and have brain activation patterns that are more susceptible to attentional effects.     

Believers and Their Disbelief

Several recent Roman Catholics who were known for their devotion have left accounts of their troubled faith. I consider three of these: St. Therese of Lisieux, Mother Teresa of Calcutta, and Pierre Teilhard de Chardin. Then I tell of the troubled atheism of Jean‐Paul Sartre. Finally, I use texts of Sartre and Teilhard to understand the unsettled nature of belief.     

Cornell College: Program in Science and Religion

Cornell College in Mount Vernon, Iowa, has established a new interdisciplinary program in science and religion. One of the features of this program is an undergraduate major in science and religion that requires substantial course work in at least one of the natural sciences as well as course work in philosophy, religion, and history. As a result of a grant from the John Templeton Foundation, Cornell College will offer a special course, God and Physics: From Aquinas to Quantum Mechanics (April 1998), and will sponsor an international symposium on creation and contemporary cosmology (April 1999). Opportunities exist for interested scholars to come to Cornell as Templeton Visiting Fellows in order to participate in these activities.     

Retrieval of propositional information from long-term memory

Three experiments are reported in which subjects learn propositions like A hippie is in the park. The experiments manipulate the number of such propositions involving a particular person (e.g., hippie) or a particular location (e.g., park). After learning the material, subjects are asked to judge whether particular probe propositions are from the study set. Times to make these judgments about probe propositions increase with the number of study propositions involving the person or location used in the probe proposition. A model is presented which assumes a subject simultaneously accesses memory from all concepts in a probe proposition and serially searches through all study propositions involving each concept. Search of memory terminates as soon as one search process from a concept finds the probe proposition or exhausts the study propositions attached to that concept.     

Problems in the measurement of vocational maturity

Problems posed by the measurement of vocational maturity are discussed. One is the choice of an appropriate approach to the construction of vocational maturity measures, and another is how to demonstrate that a developmental variable has been measured. A combined rational-empirical methodology is proposed as a possible solution to these problems, and a model of vocational maturity is formulated which can be used as a conceptual frame of reference for constructing theoretically meaningful and psychometrically valid measures of the variables.