ARE SCIENCE AND HUMANISM SUITED TO ENTER THE ANCIENT QUEST OF CHRISTIAN THEOLOGY? A RESPONSE TO LLUÍS OVIEDO

This response reverses the title of Lluís Oviedo's essay (2006) while retaining the structure. In the pendulum swing between science and humanism, theology finds its uniqueness not in refuting either but in subverting them: subverting the scientific quest for certainty without denying its pursuit, and subverting the humanist quest for the unique dignity of the human by reducing it to the most despoiled creature, yet finding in it the presence of the divine. Theological pursuit is about reason and its limits, about brokenness and glory in it. Yet the engagement is unavoidable, for without the scientific pursuit of certainty, incompleteness could never be established; without the humanist search for the uniqueness of the human, its admixed and impure character would not be recognized. The concept of hybridity tries to convey that and is presented in three instantiations: the conflation of the human with machine (cyborg), of humans and other animals (oncomouse), and of the human and the divine. Following these ontological cases of hybridity, at the epistemological level theology becomes hybrid “science” in search of the mythos in the midst of logos, and conversely it is hybrid humanism, for it locates God in the greatest depravity of mammalian existence.     

Psychological reactivity to discrepant events: Support for the curvilinear hypothesis

80 male and 60 female infants were observed under 5 a priori judged levels of discrepancy to assess whether sustained attention was linearly or curvilinearly related to degree of discrepancy from an experimental standard. Following habituation, $\text{7}\text{1}\text{2}$-month-old infants were exposed to either the repetition of the standard, a minimal, first- or second-level moderate discrepancy, or a novel stimulus having no relation to the standard. The related stimuli, varying in elongation, were sphere, pear, club, and cylinder-shaped objects; the novel stimulus was a different colored, tooth-like object. 80 infants observed the sphere as the standard and the cylinder as the second-level moderate discrepancy; 60 infants were exposed to the reverse order with the cylinder as the standard. The use of different stimuli at each discrepancy level controlled for specific stimulus effects. Habituation and recovery of responding were observed in an operant paradigm. Lever pressing, fixation, and vocalization increased most to the second-level moderate stimuli and decreased most to the familiar and novel objects; fretting was highest to the redundant stimuli and lowest to the moderate objects. There were no stimulus main effects or interactions. The results support the hypothesis of a curvilinear relation between stimulus discrepancy and sustained attention, excitement, and preference.     

Pavlovian processes and response competition as determinants of avoidance response-prevention effects

Two experiments investigated the facilitation of avoidance extinction by exposure to lengthy (5-sec) shock during avoidance response prevention. In Experiment 1, animals exposed to light only or to light-shock pairings during response prevention showed equal facilitation of extinction relative to shock-only animals or to animals receiving no response prevention. Preshock rearing, directly antagonistic to the avoidance response, developed for shocked animals during response prevention and persisted during extinction for light-shock animals. Immediately before extinction, half of each group was permitted a single escape from a light-shock compound by means of the response previously required for avoidance. The only effect was upon the extinction performance of light-shock animals. Rearing was eliminated and extinction responding increased to a level far above that for any of the other animals. Experiment 2 demonstrated that the shock-only treatment affected the extinction performance and rearing of nonescape and escape animals in a manner entirely equivalent to the effects of the light-shock treatment of Experiment 1, provided stimulus conditions (light absent) were the same for all experimental phases. Thus, lengthy shock during avoidance response prevention simultaneously leads to the acquisition of competing behavior and enhances control by a warning signal or contextual stimuli over the avoidance response. Implications for the CS-only response-prevention treatment and the transfer of aversive control are discussed.     

The Heritage of Ralph Wendell Burhoe for the Dialogue between Science and Theology: A German Perspective

This paper begins with some reflections on my personal experiences with Ralph Wendell Burhoe during visits to the Chicago Center for Religion and Science. I learned to know Burhoe as an interested and kind person with enormous intellectual power. In this paper I argue that integration of different concepts was the chief focus of his thinking, expressing both an ethical and a dogmatic concern. If his theory of altruism contributes to the scientific investigations into the problem of trans-kin altruism, then his vision of a scientific theology gains credibility. Such an integration is made plausible through the interpretation of altruism in light of Christian love. In fact, Burhoe's neonaturalistic approach may be a fertile resource for the dialogue between science and theology in Germany, and serve as an exemplar of Burhoe's important impact on this dialogue in general.     

Are Scientific Research Programmes Applicable to Theology? On Philip Hefner’s Use of Lakatos

This paper focuses on the work of Philip Hefner, who employs Lakatosian scientific research programme methodology in order to develop and articulate certain theological concepts. Lakatos’ methodology has been criticised on several counts, including its dependence on reconstructed history and the risk of prematurely abandoning a scientific theory. Hefner does not address these critiques directly, nor does he modify his own methodology sufficiently to avoid valid criticism. Finally, this paper explores the implications of applying a Lakatosian methodology to theology for the way in which we understand truth in relation to the methodology’s criterion of fruitfulness.     

Philip Potter: Faith and Action

This article reviews the role of Philip Potter as general secretary of the World Council of Churches (1972–1984), highlighting his background in the Caribbean, his involvement in mission, and his support for the Programme to Combat Racism. In doing so, it considers those issues to which Potter was deeply committed, including the fundamental unity of Christian witness and service, the correlation of faith and action, and the inseparable connection between the personal spiritual life of Christian believers and their obedient action in the world.     

THE HEFNERIAN LEGACY: RETHINKING THE "NATURE" OF NATURALISM

Philip Hefner calls for religion-and-science to shift attention from pure ideas to embodied ideas. He urges scholars to get back to the Baconian idea that science is intended to enhance life; in Hefner's wording, we must give attention to "science-as-enabler-for-changing/improving-the-world." I believe that this is the realm of overlap between all academic disciplines—what I call the pragmatic overlap. To make his argument Hefner mentions two forms of "conventional wisdom" that need to be rethought. First, he is worried that a "pressure toward naturalism" prevents certain words (such as teleological and transcendence ) from having instructive meaning. Second, with this move toward naturalism Hefner believes we dismiss as archaic all valuable implications of traditional religious myths and symbols. He rightly highlights these exceedingly significant concerns. However, narrowing our focus to the implications of naturalism alone misses the root crisis. That crisis can be articulated as: "conventional wisdom" regarding nature is too unsophisticated to account for the phenomenon it depicts, and furthermore, this understanding of nature controls the methodological, metaphysical, and practical versions of naturalism acquiring societal acceptance. Accordingly, an alternative vision of nature is needed to transform our current "conventional wisdom" such that Hefner's worries are addressed.