A WORLD OF CONTINGENCIES

Abstract Physicalism holds that the laws of physics are inviolable and ubiquitous and thereby account for all of reality. Laws leave no “wiggle room” or “gaps” for action by numinous agents. They cannot be invoked, however, without boundary stipulations that perforce are contingent and which “drive” the laws. Driving contingencies are not limited to instances of “blind chance,” but rather span a continuum of amalgamations with regularities, up to and including nearly determinate propensities. Most examples manifest directionality, and their very definition encompasses intentionality. Contingencies, via their interactions with laws, can reinforce and maintain one another, thereby giving rise to enduring, ordered configurations of constraints. All of ordered nature thus results from ongoing transactions between mutualistic contingencies that constrain possibilities and entropic chance events that degrade order but diversify opportunities. Laws do not of themselves determine reality; interactions among contingencies do. For believers, the robust abundance of indeterminacies provides ample latitude for divine intervention, free will, and prayer. The priority of contingency also affords some insight into the meaning of suffering and evil.     

Relational discrimination by pigeons in a go/no-go procedure with compound stimuli: a methodological note

A go/no‐go procedure with compound stimuli typically establishes emergent behavior that parallels in structure and typical outcome that of conventional tests for symmetric, transitive, and equivalence relations in normally capable adults. The present study employed a go/no‐go compound stimulus procedure with pigeons. During training, pecks to two‐component compounds A1B1, A2B2, B1C1, and B2C2 were followed by food. Pecks to compounds A1B2, A2B1, B1C2, and B2C1 re‐started the 30‐s stimulus presentation interval. The absence of pecking to those compounds for 30 s ended the trial. Subsequent tests presented these components in new spatial arrangements and/or in recombinative compounds that together corresponded to conventional tests of symmetry, transitivity, and equivalence: B1A1, B2A2, C1B1, C2B2, A1C1, A2C2, C1A1, C2A2 vs. B1A2, B2A1, C1B2, C2B1, A1C2, A2C1, C1A2, C2A1 (positive vs. negative instances of symmetric, transitive, and equivalence relations). On tests for symmetric relations, all pigeons behaved in a manner consistent with training on both positive instances (i.e., by responding) and on negative instances (i.e., by not responding). By contrast, the pigeons' behavior on tests for transitivity and equivalence was inconsistent with baseline training, thus failing to show the recombinative discrimination performance that is typical of normally capable humans when trained and tested using the go/no‐go procedure with compound stimuli.     

ALTRUISM AND THE ADMINISTRATION OF THE UNIVERSE: KIRTLEY FLETCHER MATHER ON SCIENCE AND VALUES

Abstract. Few American scientists have devoted as much attention to religion and science as Harvard geologist Kirtley Fletcher Mather (1888–1978). Responding to antievolutionism during the 1920s, he taught Sunday School classes, assisted in defending John Scopes, and wrote Science in Search of God (1928). Over the next 40 years, Mather explored the place of humanity in the universe and the presence of values in light of what he often called “the administration of the universe,” a term and concept he borrowed from his former teacher, geologist Thomas Chrowder Chamberlin. Human values, including cooperation and altruism, had emerged in such a context: “the administrative directive toward orderly organization of increasingly complex systems transcends the urge for survival.” He was also active in the early years of the Institute on Religion in an Age of Science, an organization created by his good friends Ralph Wendell Burhoe and Harlow Shapley.     

Retrospective revaluation effects following serial compound training and target extinction

Using a conditioned suppression task, two experiments examined retrospective revaluation effects after serial compound training in a release from overshadowing design. In Experiment 1, serial X → A+ training produced suppression to target A, which was enhanced when preceded by feature X, whereas X by itself elicited no suppression. Subsequent A− presentations extinguished responding to A, but had no effect on either responding to X → A or X alone. However, the addition of A− trials did enhance the ability of feature X to elicit suppression to a novel target, B, suggesting retrospective revaluation of X’s properties. Experiment 2 showed that the enhanced transfer effect, observed in Experiment 1, was independent of the training history of the target (B− or Y → B+/B−). Together, these results suggest that feature X did not retrospectively acquire excitatory strength or occasion setting power, but rather a generalized ability to increase responding to any other cue.     

汉语双字合成词口语产生的词素信息编码

用图–词干扰范式探讨了汉语双字合成词口语产生中构成词素的正字法、语音、语义信息激活的特点,共三个实验。结果表明汉语双字合成词的口语产生中,词素的语音、正字法信息可以促进词汇的口语产生,而词素语义信息的作用不显著,说明合成词口语产生的编码单元为"音节+音调",词素的正字法也在编码中起到一定作用。这些信息激活不受词素位置的影响,首、次词素在双字合成词口语产生中地位相当。词素正字法先于语音信息激活,在SOA为?200ms就有出现;语音信息则稍晚,在SOA为100ms时才出现激活。     

COSMOLOGY FROM ALPHA TO OMEGA: RESPONSE TO REVIEWS

I gratefully acknowledge and respond here to four reviews of my recent book, Cosmology from Alpha to Omega. Nancey Murphy stresses the importance of showing consistency between Christian theology and natural science through a detailed examination of my recent model of their creative interaction. She suggests how this model can be enhanced by adopting Alasdair MacIntyre's understanding of tradition in order to adjudicate between competing ways of incorporating science into a wider worldview. She urges the inclusion of ethics in my model and predicts that this would successfully challenge the competing naturalist tradition in contemporary society. John F. Haught weighs the alternatives of viewing divine action as objective versus subjective and of divine action at one level in nature or at all levels. He asks whether physics is fundamental to nature, arguing instead that metaphysics should be considered as fundamental. Michael Ruse assesses occasional versus universal divine action, the problems raised to divine action when it is related to quantum mechanics, and the way these relations exacerbate the challenge of natural theodicy. As an alternative he suggests viewing God as outside time and acting through unbroken natural law. Willem B. Drees discusses my use of the bridge metaphor for the relation between theology and science, the implications when science is inspired by theology, the role of contingency and necessity in the anthropic principle/many-worlds debate, and the challenge of cosmology to eschatology with the ensuing problem of theodicy.     

Risk and Religion: Toward a Theology of Risk Taking

Historically the concept of risk is rooted in Renaissance lifestyles, in which autonomous agents such as sailors, warriors, and tradesmen ventured upon dangerous enterprises. Thus, the concept of risk inseparably combines objective reality (nature) and social construction (culture): Risk = Danger + Venture. Mathematical probability theory was constructed in this social climate in order to provide a quantitative risk assessment in the face of indeterminate futures. Thus we have the famous formula: Risk = Probability (of events) × the Size (of future harms). Because the concept of harm is always observer relative, however, risk assessment cannot be purely quantitative. This leads to the question, What are the general conditions under which risks can be accepted? There is, after all, a difference between incurring a risk and bearing the costs of risks selected for by other agencies. Against this background, contours of a theology of risk emerge. If God creates a self‐organizing world of relatively autonomous agents, and if self‐organization is favored by cooperative networks of autopoietic processes, then the theological hypothesis of a risk‐taking God is at least initially plausible. Moreover, according to the Christian idea of incarnation, God is not only taking a risk but is also bearing the risks implied by the openness of creation. I thus argue for a twofold divine kenosis—in creation as well as in redemption. I discuss some objections to this view, including the serious counterargument that risk taking on behalf of others remains, even for God, a morally dubious task. What are the conditions under which the notion of a risk‐taking God can be affirmed without leaving us with the picture of God as an arbitrary, cosmic tyrant? And what are the practical implications for the ways in which human agents of faith, hope, and love can learn to cope with the risks of everyday life and of political decisions?     

预期错误在复合恐惧记忆提取消退中的作用

基于记忆再巩固理论的提取消退范式被证明是一种有效和颇有前景的消除不良记忆的方法。本研究将预期错误(Prediction Error, PE)应用于提取消退范式中, 采用多感官复合刺激模型(声音 + 图片)作为条件刺激, 以皮电反应作为恐惧反应指标, 考察在提取阶段不同的预期错误设置(无PE、单个负性PE、单个正性PE和多重PE)对条件性恐惧记忆提取消退效果有何差异。结果表明：无PE组和多重PE组出现了恐惧的自发恢复和重建效应, 而负性PE组和正性PE组均没有出现恐惧的自发恢复和重建效应。说明了在对复合恐惧记忆进行提取消退时, 提取阶段适当的PE才能使记忆进入再巩固过程, 随后传统消退达到抑制恐惧返回效果, 提取阶段没有PE或PE量过多都不能达到恐惧消退效果。     

Aging and the cross: Explorations in Deep Incarnation

Aging is theologically explored in both creation and the cross through the concept of Deep Incarnation. As a partial extension of Martin Luther's thought, Deep Incarnation affirms God to be intimately involved in the natural processes of all biological creation, including aging, bringing solace, companionship, and hope to the elderly. God conceived as being both in the creation and beyond it (panentheism) allows for divine grace to relate to all creatures from the cellular level on up, including through evolutionary development. Employing the concept of compound theodicy, evolutionary theodicy is also briefly explored.     

A Response to Sollereder and Allen

In this brief response to the papers of Sollereder and Allen in this issue, Southgate considers the state of the debate on evolutionary theodicy, and specifically the source of the disvalues in creation. He responds to Allen’s Augustinian suggestions by reference to a recent article on Augustine and theodicy by Stan Rosenberg. He ends by reflecting on the journey in his own thinking in relation to suffering.