UNIQUENESS,THE IMAGE OF GOD,AND THE PROBLEM OF METHOD: ENGAGING VAN HUYSSTEEN

Wentzel van Huyssteen's book Alone in the World? provides a thoughtful and nuanced account of human evolution from a theological perspective. Not only does his work provide what is perhaps the only sustained theological reflection specifically on human evolution, but his working through of many of the issues, particularly on the image of God literature in theology, has few parallels. Despite this, I focus on what I consider to be several weaknesses of the text, including areas of theological method, theological interpretation, and the central topic of human uniqueness. Addressing these weaknesses will, I propose, improve van Huyssteen's argument and lead in new and fruitful directions.     

Choice is Not True or False: The Domain of Rhetorical Argumentation

Leading contemporary argumentation theories such as those of Ralph Johnson, van Eemeren and Houtlosser, and Tindale, in their attempt to address rhetoric, tend to define rhetorical argumentation with reference to (a) the rhetorical arguer’s goal (to persuade effectively), and (b) the means he employs to do so. However, a central strand in the rhetorical tradition itself, led by Aristotle, and arguably the dominant view, sees rhetorical argumentation as defined with reference to the domain of issues discussed. On that view, the domain of rhetorical argumentation is centered on choice of action in the civic sphere, and the distinctive nature of issues in this domain is considered crucial. Hence, argumentation theories such as those discussed, insofar as they do not see rhetoric as defined by its distinctive domain, apply an understanding of rhetoric that is historically inadequate. It is further suggested that theories adopting this understanding of rhetoric risk ignoring important distinctive features of argumentation about action.

Perceptual centres for Dutch digits

In two experiments, analogous to those reported by Marcus (1976) with English words and subjects, we determined the psychological moment of occurrence (p-centre) of Dutch digit names. In the first experiment we determined the p-centres for the digits 1 through 10 and compared the empirical results with values calculated from the formula that Marcus defines over the acoustic characteristics of stimulus words. We found good agreement between empirical and predicted values. In a second experiment we studied the effect of cycle time and repeated measurement on perceptual centres. The results confirm the independence of the p-centre phenomenon from practice and periodicity. A comparison of ‘identical’ and ‘non-identical’ stimulus pairs shows that larger variances are associated with the former condition.     

Starting out: The early phases of four creative careers—darwin,van Gogh,Freud, and Shaw

This paper introduces the four that follow it. The others deal with the phase of the creative career we call starting out. Of the four individuals discussed in those papers, Darwin moved rather smoothly from an early phase of field work in natural history to a later phase of theoretical biology. His work in natural history became incorporated within the theoretical enterprise, the whole move being accomplished by about the age of 30. van Gogh had a protracted early phase as a mediocre art dealer and then as a failed Christian minister to the poor, rejected and scorned by his co-religionists. At about the age of 30 he made a clear commitment to a career in art and began a long period of training, seeking help from other artists but mainly directing his own development. As with Darwin there was a certain degree of overlap of earlier and later phases, in the sense that his art displayed religious overtones for some time. Freud had brilliant early careers—as a neurologist and as a medical practitioner. He did not move decisively toward psychoanalysis until his early forties. Shaw, too, had brilliant early careers—as a radical orator, as a journalist, and as a music critic. His career as a dramatist did not begin in earnest until his forties. Three of the four produced initial sketches that were significant in prefiguring their later careers: Darwin'sJournal of the voyage of theBeagle, Freud'sThe Project, and Shaw's letter,Dear Dorothea. Other topics are taken up as appropriate in one or other of the four cases: the network of enterprise, the ensemble of metaphors, the belief system, and the social web. Taken together with a discussion of the uniqueness of each creative person, they give a sense of the evolving systems approach to creative work.     

HAND IN GLOVE: EVALUATING THE FIT BETWEEN METHOD AND THEOLOGY IN VAN HUYSSTEEN'S INTERPRETATION OF HUMAN UNIQUENESS

Wentzel van Huyssteen's Alone in the World? (2006) presents an interpretation of human uniqueness in the form of a dialogue between classical Christian theological affirmations and cutting‐edge scientific understandings of the human and animal worlds. The sheer amount of information from different thinkers and fields that van Huyssteen absorbs and integrates makes this book extraordinary and, indeed, very rich as a work of interdisciplinary theology. The book commands respect and deserves close attention. In this essay I evaluate van Huyssteen's proposal as well as the method he uses to produce it. Special attention is given to the concept of embodiment. Van Huyssteen's concept of embodiment is substantially correct in most respects and largely consistent with the scientific and theological pictures of human nature. In a few respects, however, his interpretation of the bodily character of human life appears to be insufficiently thoroughgoing relative to our best contemporary knowledge of human nature from the natural sciences.     

PHILIP HEFNER AND THE MODERNIST/POSTMODERNIST DIVIDE

Abstract Philip Hefner is part of neither the dominant Western paradigm nor the usual postmodernist reaction against it. He belongs within an Anglo‐American viewpoint that also is within neither the dominant Western nor the postmodernist paradigm. Herein I sketch the differences between these paradigms. I elaborate Hefner's theology of the created co‐creator to show where Hefner constrasts with them and then contrast his ideas with those of two contemporary theologians who fit into the second paradigm, George Lindbeck and Mark C. Taylor.     

Agential obligation as non-agential personal obligation plus agency

I explore various ways of integrating the framework for predeterminism, agency, and ability in [P. McNamara, Nordic J. Philos. Logic 5 (2) (2000) 135] with a framework for obligations. However, the agential obligation operator explored here is defined in terms of a non-agential yet personal obligation operator and a non-deontic (and non-normal) agency operator. This is contrary to the main current trend, which assumes statements of personal obligation always take agential complements. Instead, I take the basic form to be an agent's being obligated to be such that p. I sketch some logics for agential obligation based on personal obligation and agency, first in a fairly familiar context that rules out conflicting personal obligations (and derivatively, conflicting agential obligations), and then in contexts that do allow for conflicts (of both sorts). Finally, a solution to van Fraassen's puzzle is sketched, and an important theorem is proved.     

“LANDSCAPE PLOTTED AND PIECED”: EXPLORING THE CONTOURS OF ENGAGEMENT BETWEEN (NEURO)SCIENCE AND THEOLOGY

This article—the first of a linked set of three outlining the development and practice of a different approach to science/religion dialogue—begins with an overview of some persistent tensions in the field. Then, using a threefold heuristic of encounter, engagement, and expression, it explores the routes taken by James Ashbrook and Andrew Newberg to develop a dialogue between theology and neuroscience, discussing some of the problems associated with these and their implications for attempts to further develop neurotheology. Finally, it proposes a different way of thinking about this enterprise and points toward a new methodology for supporting this endeavor.     

Religious Naturalism and the Religion-Science Dialogue: A Minimalist View

Although its roots go back at least to Spinoza, religious naturalism is once again becoming a self–conscious option in religious thinking. This article seeks to (1) provide a generic notion of religious naturalism, (2) sketch my own "minimalist" variety of religious naturalism, and (3) view the science–religion dialogue from both of these perspectives. This last will include reflection on the nature of scientific practices, the contributions of religious traditions to moral reflection, and Ursula Goodenough's "religiopoiesis."