CHRISTIANITY,SCIENCE, AND THREE PHASES OF BEING HUMAN

The alleged conflict between religion and science most pointedly focuses on what it is to be human. Western philosophical thought regarding this has progressed through three broad stages: mind/body dualism, Neo‐Darwinism, and most recently strong artificial intelligence (AI). I trace these views with respect to their relation to Christian views of humans, suggesting that while the first two might be compatible with Christian thought, strong AI presents serious challenges to a Christian understanding of personhood, including our freedom to choose, moral choice itself, self‐consciousness, and the relevance of God to our beginning, being, and ending.     

Faith,Fact, and Behaviorism

David Hume argued that ought cannot be derived from is. That is, no set of facts, no amount of scientific knowledge, is by itself sufficient to urge us to action. Yet generations of well-meaning scientists (more and more as secular influences grow in the West) seem to have forgotten Hume''s words of wisdom. All motivated action depends ultimately on beliefs that cannot be proved by the methods of science, that is, on faith.     

Rorty's Debt to Sellarsian Metaphysics

Rorty regards himself as furthering the project of the Enlightenment by separating Enlightenment liberalism from Enlightenment rationalism. To do so, he rejects the very need for explicit metaphysical theorizing. Yet his commitments to naturalism, nominalism, and the irreducibility of the normative come from the metaphysics of Wilfrid Sellars. Rorty's debt to Sellars is concealed by his use of Davidsonian arguments against the scheme/content distinction and the nonsemantic concept of truth. The Davidsonian arguments are used for Deweyan ends: to advance secularization and anti‐authoritarianism. However, Rorty's conflation of theology and metaphysics conceals the possibility of post‐theological metaphysics. The key distinction lies between “metaphysics” and “Metaphysics.” The former provisionally models the relations between different vocabularies; the latter continues theology by other means. Sellars shows how to do metaphysics without Metaphysics. This approach complements Rorty's prioritization of cultural politics over ontology and his vision of Enlightenment liberalism without Enlightenment rationalism.     

GUILT AND THE SCIENCE OF EMOTION: HOW DOES PRAYER FIT?

This article engages sources regarding evolutionary development of guilt (Richard Joyce's The Evolution of Morality, Jesse Prinz's Gut Reactions, and others) and how they can be used to dialogue with material on the alleviation of guilt in the Christian tradition using examples in the work of Anselm of Canterbury and John Chrysostom. This raises a few key questions. If guilt is an evolutionary trait created to build reputation and relationship, how does this mesh with some theological approaches to solutions for guilt? To be more precise, guilt possibly evolved to create a motivation for beneficial communal actions, and necessitates belief in the authority of the rules that one breaks to induce it. That said, does religion play a role in awareness of one's guilt, while also providing a solution to that guilt? The possibilities are explored in this article as they relate to issues of repentance, atonement, and prayer.     

THE SPIRIT OF DEMOCRACY AND THE RHETORIC OF EXCESS

If militarism violates the ideals of liberty and justice in one way, and rapidly increasing social stratification violates them in another, then American democracy is in crisis. A culture of democratic accountability will survive only if citizens revive the concerns that animated the great reform movements of the past, from abolitionism to civil rights. It is crucial, when reasoning about practical matters, not only to admit how grave one's situation is, but also to resist despair. Therefore, the fate of democracy depends, to some significant degree, on how we choose to describe the crisis. Saying that we have already entered the new dark ages or a post‐democratic era may prove to be a self‐fulfilling prophecy, because anyone who accepts this message is apt to give up on the hard work of organizing and contestation that is needed to hold political representatives accountable to the people. This paper asks how one might strike the right balance between accuracy and hope in describing the democracy's current troubles. After saying what I mean by democracy and what I think the current threats to it are, I respond to Romand Coles's criticisms of reservations I have expressed before about rhetorical excess in the works of Stanley Hauerwas, Alasdair MacIntyre, and Richard Rorty. This leads to a discussion of several points raised against me by Hauerwas. A digression offers some of my reasons for doubting that John Howard Yoder's biblical scholarship vindicates Hauerwas's version of pacifism. The paper concludes by arguing that Sheldon Wolin's work on the evisceration of democracy, though admirably accurate in its treatment of the dangers posed by empire and capital, abandons the project of democratic accountability too quickly in favor of the romance of the fugitive.     

The restoration of extinguished avoidance responses

Following extensive signaled shuttlebox avoidance training, Fischer 344 rats were given extinction trials until they reliably stopped responding and, thereafter, they received occasional classical CS-UCS pairings during the course of restoration test trials in which shock was absent. Experiment I demonstrated that the classical contingency was both necessary and sufficient for the complete recovery of such behavior. Experiment II revealed that the degree of recovery was not differentially affected by the frequency of such CS-UCS pairings. However, in Experiment III recovery in the presence of this contingency was shown to depend on the number of previous extinction trials, although even after a large number of such trials, a considerable degree of recovery occurred. These findings demonstrated the central role of the classical CS-UCS contingency in restoring a previously extinguished avoidance response.     

Content analysis of the strong vocational interest blank for women

The content of each of the Occupational and Nonoccupational scales on the Strong Vocational Interest Blank for Women (SVIB-W; Form TW398) was described in terms of the categories used for the Basic Interest scales. The number of common items scored on the Occupational or Nonoccupational scales and the Basic scales was cross-tabulated for each pair of scales. A variety of interest factors was represented on each of the Occupational and Nonoccupational scales. Several shortcomings of the SVIB-W (e.g., restricted range of interests represented in item pool, no Occupational scale for “outdoors” occupations, and questionable validity of Diversity scale) were noted.     

Auditory temporal discrimination by trained listeners

Previous reports from this laboratory have shown that untrained listeners cannot name the order of sounds in extended sequences of unrelated items such as hisses, tones, and buzzes at item durations of 200 msec, even though identification of order for the sounds of speech and music is accomplished readily at much shorter item durations. The present study indicates that under appropriate conditions subjects can be trained to distinguish between and to identify permuted orders within sequences of nonrelated sounds each lasting only 10 msec or less. Evidence is presented suggesting that much of what passes for direct identification of order is actually based on prior identification of a larger pattern. Two principal mechanisms seem to mediate discrimination of auditory temporal order: (1) fine resolution (requiring prior training) permitting identification of over-all patterns and capable of operating with item durations of only a few msec; (2) coarse resolution (special prior training not required) allowing naming of order of items having minimal durations usually above 200 msec for unfamiliar sequences.