Archetypes, complexes and self-organization

There has always been confusion and disagreement about the nature of the terms archetype and complex in Jungian circles, not to mention non-Jungian ones. Another ongoing concern is whether Jung's concept of the archetype and complex can be justified in terms of current scientific research, most notably that of neurophysiologists and others interested in the brain and consciousness. This paper proposes a theory of the formation of complexes, namely, that they are created through self-organization within the brain/mind. Self-organization is a process typical of large complex systems, and is generally accepted to operate within the brain and to be important in its functioning. Examples of self-organization in biology are related to the psychic processes that form the complexes. It is then natural to define the archetype in terms of the complex, and the authors propose a definition of the archetype as an equivalence class of complexes. On this view, the archetype is an emergent property of the activity of the brain/mind, and is, appropriately, defined at the level at which it emerges. This definition is in line with the original development of Jung's ideas, in that he derived the concept of the archetype from his earlier discovery of the feeling-toned complex.     

PEACOCKE PRIZE ESSAY—TOWARDS AN EASTERN ORTHODOX CONTEMPLATION OF EVOLUTION: MAXIMUS THE CONFESSOR'S VISION OF THE PHYLOGENETIC LOGOI

In recent years, several scholars have hinted at a resemblance between Maximus the Confessor's logoi cosmology and evolutionary biology. In this article, I develop these suggestions further and claim that the logoi (divine ideas or wills) do indeed behave in an evolutionary fashion, diverging hierarchically and interactively from the Logos. However, there the similarity ends, for the logoi are also purposeful, inviolable, and good, unlike evolution which is said to be random, ever-changing, and cruel. But rather than abandon the logoi–evolution congruity, I argue that, by harnessing theological resources from across the Eastern tradition, one can integrate Maximus’ logoi vision more fully, resulting in an “incarnationally panentheistic” model of God's action and presence in evolution. More speculatively, within canonical Darwinism, the underlying (good) evolutionary motion of the logoi might be discernible in variation and adaptation, with the “evil” of competition and natural selection being “garments of skin” conceded by God as part of a simultaneous creation and cosmic fall.     

PCR技术的传奇诞生与发展

通过介绍ＰＣＲ技术富有传奇色彩的诞生和发展过程以及它对分子生物学乃至整个生命科学界产生的巨大作用,可以看到分子生物学的发展和进步时刻离不开创造性思维,其中的每一项新发明和新理论都是创造性思维的外现或物化,充分体现出它是科学技术革命的先导。作为分子生物学工作者,对现阶段的专业理论和技术不能盲从,只有善于思考、勤于动手、富于创新,才能在分子生物学这片创造性思维的沃土上实现人生价值,迎接新的生命科学世纪的到来     

蛋白质化学与分子生物学携手前进

蛋白质化学的发展历经了几次重大的转变,分析仪器的商品化使蛋白质从实验室走向市场;一级结构信息促进了多肽的合成与改造;分子生物学技术的成熟使人们从设计改造功能蛋白转向设计基因,并尝试进行基因治疗和ＤＮＡ免疫。这些转变,使蛋白质化学技术与分子生物学技术成为人们手中的工具,为人们研究生命拓宽了思路。     

APORETIC POSSIBILITIES IN CATHERINE KELLER'S CLOUD OF THE IMPOSSIBLE

In stressing the beauty of ignorance, of not knowing in the usual manner, Catherine Keller's Cloud of the Impossible evokes the death of a metaphysical (A)uthorial presence and the dissolution of closed systems of meaning. In this article, I view her text as part of a crisis of modernity that challenges dominant theological pathways, on which certain problematic views of the human have been constructed. In my reading, Keller's Cloud enriches humanistic thinking in the West and I explore the themes it shares with my own work in religious naturalism: there is no escape from the radical relationality and the irreducible materiality that structure human existence. I also emphasize that textual strategies are mere seductive, disembodied abstractions without acknowledging the force of materiality. Materiality matters; and I explore ways in which religious naturalism demonstrates how it does. In light of Keller's rich analysis, I focus on a “learned ignorance” that accompanies all of our limited interpretations emerging from the shifting, precarious positionalities as we rethink our relationality to each other and to all that it is.     

EFFECT OF ACADEMIC DEGREE AND DISCIPLINE ON RELIGIOUS BELIEFS AND EVOLUTION ACCEPTANCE: SURVEY AT A CHILEAN UNIVERSITY

Affiliation with a scientific area or degree program could affect one´s religious beliefs and acceptance of evolution; however, this issue has been poorly studied. Moreover, little information is available regarding Chilean university scientists’ views on religion and evolution. This study aims to provide the first documentation of the opinion of scientists at a Chilean University with regard to religion and evolution. This was done by conducting a personal survey of first and last year undergraduate students, graduate students, and faculty. We found that nonreligiosity, as well as acceptance of Darwinian evolution, increased with possession of an advanced degree and this correlation was stronger for individuals who study biology and physics in comparison to those who study chemistry. Although less than 30 percent of undergraduate students are atheists/agnostics, more than 70 percent of faculty members are atheist or agnostic. However, most of the surveyed scientists did not see a conflict between science and religion.     

WHY WE SHOULD CARE ABOUT EVOLUTION AND NATURAL HISTORY

Historians play it safe. Complex issues are dissected while analytical distance keeps stakeholders at bay. But the relevance of historical research may be lost in caution and failure to engage with a wider audience. We can't afford that. We have too much to offer and too much at stake. We need to take the discussion of science and religion beyond our own professional circles. Peter Harrison's The Territories of Science and Religion gives us an opportunity to do so. We can use his book to understand why people consistently get the relation wrong. However, we need to take the next step ourselves, involve historians in the common academic goal, across disciplines, to make sense of the world around us and make that combined knowledge truly useful. Evolution and natural history might help to that effect.     

Optimizing Expression of the Common Human Genome for Child Development

Molecular biology has moved the gene-environment issue in behavior genetics to how and when expression of the human genome is triggered and maintained. How does environment influence gene expression? How many genes are expressed in producing a given behavior? The genome is a data bank and does not automatically create a working brain. The body and brain grow well when (a) endocrine hormones initiate and promote the expression of genes, (b) nutrition is sufficient to sustain the production of proteins, and (c) stress does not suppress gene expression. The growth of brain synapses also requires appropriate neural stimulation. To study gene expression, it is essential to view the complex biology of the cell from a system context that includes the entire genome plus the biological and psychological environments. Optimizing geneexpression for child growth can be achieved by a balance of medicine, nutrition, and appropriate physical, educational, and psychological environments.     

Function, goals and intention: children's teleological reasoning about objects

A fundamental aspect of adult thought is the 'teleological' tendency to assume that objects exist for a purpose. When seeing an unfamiliar artifact or strange anatomical part on an animal, the first question an adult will usually ask is 'what's that for?' - a query that assumes that the object can be teleologically explained in terms of its function. Current debate focuses on the origin and scope of teleological thought, and its role in children's emerging theories of the biological world. The bias to view objects as 'designed for a purpose' probably derives from children's privileged understanding of intentional behavior and artifacts. This makes children prone to a 'promiscuous teleology' in which artifacts and natural objects of all types are viewed as existing for a function. Because of this, I argue that we should be cautious about taking the existence of an early teleological bias as evidence that there is biological understanding that exists independently of a psychological construal of living things.     

ADEQUACY OR ORTHODOXY? CHOOSING SIDES AT THE FRONTIER

Abstract. Arthur Peacocke's seminal contribution to the dialogue between science and theology is considered along three dimensions: epistemology, anthropology, and the concept of God. It is suggested that his view of a "hierarchy of disciplines" (1) may not completely characterize the way theology interacts with science, and (2) could limit the creative friction between them. His emphasis on humans as "more than" DNA could result in an anthropology that fails to exploit insights that biology could shed on theological puzzles as the impact of genetics is more widely appreciated. His concept of God may also need to be modified more radically to express our understanding of nature in an age of genetics.