COGNITIVE THEISM: SOURCES OF ACCOMMODATION BETWEEN SECULARISM AND RELIGION

Abstract. Religion persists, even within enlightened secular society, because it has adaptive functions. In particular, Ralph Wendell Burhoe's theory holds that religion is the repository of cultural wisdom that most encourages mutual altruism among nonkin, long-term social survival, and human progress. This article suggests a variant of Burhoe's rationalized naturalistic view. Cognitive theism is a proposal that secularists sometimes take religion on its own terms by suspending disbelief about God. If we consider particular human capacities and limitations in memory, perception, personality, and motivation, the regulated “mind expansion” of cognitive theism may help us to evaluate, coordinate, and invigorate things in a modern environment. In this environment, communicative and travel technologies have led to a high loading of consciousness with a historically unusual diverse range of experiences and responsibilities, a high rate of cultural change relative to biological evolution, and a tendency to factionalize. Burhoe's extension of the concept of symbiosis to the coevolution of culture and genes is modified here in recognition of individual differences and of individuals' potential for choosing strategies, recombining in groups, and learning. In human biocultural symbiont pools, cultural phenomena can evolve while changing partners in a dance with genetic substrates, a dance that broadly supports these substrates. In the context of diversity and incessant change in a large predominantly secular community, Judeo-Christian monotheism can have a valuable advisory unifying function.     

Preference for information about intensity of signaled tailshock

Three experiments are reported which were designed to demonstrate preference for signaled shock and to delineate the roles of the preparatory-response, information-seeking, and signaled-safety hypotheses of this phenomenon. Experiment 1 demonstrated a preference for a signal-tailshock condition over a tailshock-signal condition in a shuttlebox. In Experiment 3, rats were exposed to signaled tailshock of two intensities in both compartments of the shuttlebox, but in one compartment the signals provided information about the intensity of the impending tailshock, whereas in the other compartment the signals did not. The tailshock intensities were .6 and 1.3 mA for one group and .6 and 1.8 mA for a second group. Experiment 2 assured that even the smaller intensity difference was readily discriminable. For Group .6-1.8 a significant preference for the condition in which the signals predicted the intensity of the impending tailshocks was obtained, but no preference for either condition was found for Group .6-1.3. As signaled safety was equated in the two compartments of Experiment 3, the observed preference cannot be accounted for by the signaled-safety hypothesis. Information seeking cannot explain the lack of preference in Group .6-1.3 as the difference between those two intensities was proven discriminable in Experiment 2. Assuming that sufficient differences in shock intensity yield different preparatory responses, the present results are compatible with the preparatory-response hypothesis and suggest that preparatory responding plays a role in producing the preference for signaled shock.     

RALPH WENDELL BURHOE AND BEYOND: PROPOSALS FOR AN AGENDA

Abstract. This paper deals with Ralph Wendell Burhoe's scientific theology and his theory of altruism. Its task is a critical examination of some of the main aspects of Burhoe's approach within the dialogue between science and theology; its goal is to enhance his vision. In the first part I argue that Burhoe's concept of God can be related to the Christian concept of a God of love through his theory of altruism. The second part deals with Burhoe's way of yoking religion and science. I apply insights of evolutionary epistemology as well as Philip Hefner's fruitful suggestion that Burhoe's enterprise is unavoidably metaphysical. In the last part, I investigate Burhoe's philosophy of science and the dominant role of Western culture, including the Judeo-Christian tradition, in Burhoe's thought. Incorporation of a more critical attitude toward science within Burhoe's positivistic approach is suggested.     

Variability and moral phenomenology

Many moral philosophers in the Western tradition have used phenomenological claims as starting points for philosophical inquiry; aspects of moral phenomenology have often been taken to be anchors to which any adequate account of morality must remain attached. This paper raises doubts about whether moral phenomena are universal and robust enough to serve the purposes to which moral philosophers have traditionally tried to put them. Persons’ experiences of morality may vary in a way that greatly limits the extent to which moral phenomenology can constitute a reason to favor one moral theory over another. Phenomenology may not be able to serve as a pre-theoretic starting point or anchor in the consideration of rival moral theories because moral phenomenology may itself be theory-laden. These doubts are illustrated through an examination of how moral phenomenology is used in the thought of Ralph Cudworth, Samuel Clarke, Joseph Butler, Francis Hutcheson, and Søren Kierkegaard.     

Frontier Kantianism: Autonomy and Authority in Ralph Waldo Emerson and Joseph Smith

Ralph Waldo Emerson is often seen as the early American prophet of autonomy. This essay suggests a perhaps surprising fellow traveler in this prophetic call: Joseph Smith. Smith opposed religious creeds for the same reason that Emerson denounced them, namely that creeds represent a threat to the autonomy of a person's beliefs. Smith and Emerson also forward similar defenses of individual autonomy in action. Furthermore, they encounter a shared problem: how can autonomy be possible in a society where other individuals hold some kind of authority? I propose that each thinker resolves this tension through an insight with a Kantian echo. A suitably qualified version of authority can sometimes count as an expression of, rather than hindrance to, autonomy. I describe the overlap in Emerson and Smith as a “frontier” version of Kantianism. They favor determining one's own beliefs and actions in a way that looks forward to an open future of possibility.     

The Rise of Sympathy and the Question of Divine Suffering

Seventeenth-century Cambridge Platonist Ralph Cudworth, writing just at the time when the concept of sympathy was moving from the realm of magic to that of ethics, argued that God must be understood as having a vital sympathy with suffering human beings. Yet while Cudworth invoked sympathy in an attempt to capture God's intimate relation with creation, in fact, it served as a principle of mediation that tended either to collapse God into the world or to distance God from the world. The broader implications of this problematic conception of divine transcendence can be seen in the secularizing tendencies within sentimentalist ethics and in the work of the late nineteenth-century and early twentieth-century Anglican theologians, who were the first to affirm divine passibility.     

Recovery of an overshadowed association achieved by extinction of the overshadowing stimulus

Three experiments are reported in which conditioned lick suppression by water-deprived rats was used as an index of associative strength. In Experiment 1, overshadowing of a light by a tone was observed when the light-tone compound stimulus was paired with foot shock. After initial compound pairings, the tone-shock association was extinguished in one group of subjects. Subsequently, these animals demonstrated significantly higher levels of suppression to the light relative to a control group in which the tone had not been extinguished. Experiment 2 replicated this effect while failing to find evidence to support the possibilities that extinction presentations of the overshadowing tone act as retrieval cues for the light-shock association, or that, via second-order conditioning, the light-shock association is actually formed during extinction of the tone. Experiment 3 determined that the recovery from overshadowing observed in Experiments 1 and 2 was specific to the extinction of the overshadowing stimulus rather than the extinction of any excitatory cue. Collectively, these results suggest that the debilitated response to an overshadowed stimulus does not represent an acquisition failure, but rather the failure of an acquired association to be manifest in behavior.     

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.     

Burhoe's Second-Hand Influence

Many of us not part of the "old Burhoe gang" are nonetheless deeply influenced by the ideas of Ralph Wendell Burhoe, albeit in indirect ways. This remembrance summarizes six such ways: Three are "procedural" influences, namely (1) that dialogue is most valuable, especially in the science/religion interface, when carried on among those who may not agree; (2) that scholarship is necessary to refine and improve preliminary opinions; and (3) that organizations are crucial to accomplishing the first two tasks. The three "substantive" influences are (4) Burhoe's focus on human values; (5) his work in defining God; and (6) his contribution to defining what it means to be human. As is well known, his emphasis in all three substantive cases was on the power and nuances of biological and social evolution, especially on the dynamics of natural selection.