WHITEHEAD,CHANCE, AND THE IMMANENTLY CREATIVE SPIRIT

In this essay, it is argued that God through the Spirit is both the immanent and eminent principle of creativity, ever wooing and empowering the advancements in complexity within biological evolution. I argue herein also that God, particularly in and through the activity of the Spirit of creativity, was fully present in and with and under what is oft called “creation,” from the very beginning of created time—and will be to the end of time, proleptically present as the expression of the principle of creativity. I maintain that the Spirit, by her kenosis into the natural world, imbibed the nature with an evolving fertility that has continually manifested itself in and through the increases of complexity in the natural environ. This primal imbibing of herself into the world of nature caused the world to become marked by what principally amounts to an activation of the naturally occurring, inherent potentialities within nature, thereby producing a distinctive self‐creativity within the world. Somewhat akin to Peirce, who said that we need a “thorough‐going evolutionism or none,” I contend that we need a thoroughly immanent God or none, all the while noting that both immanent creativity and self‐creativity are marks of this overall poietic process known as biotic evolution.     

SOUL‐MAKING,THEOSIS, AND EVOLUTIONARY HISTORY: AN IRENAEAN APPROACH

In Romans 5, St. Paul claims that death came into the world through Adam's sin. Many have taken this to foist on us a fundamentalist reading of Genesis. If death is the result of human sin, then, apparently, there cannot have been death in the world prior to human sin. This, however, is inconsistent with contemporary evolutionary biology, which requires that death predates the existence of modern humans. Although the relationship between Romans 5, Genesis, and contemporary science has been much discussed—often with goal of dissipating the idea that the two are in conflict—the specific issue of death entering the world through sin has remained difficult to resolve. I argue that the Eastern Orthodox tradition has the resources to respect both Romans 5 and contemporary science. Appealing to a broadly Irenaean notion of soul‐making, and to the idea of theosis, opens up space for an understanding of these passages that is both scientifically informed and Orthodox.     

儿童对生物目的指向性的认知发展

目的指向性是生物的基本特征,是区分生物和非生物的重要指标。学前儿童能否根据目的指向性来区分生物与非生物,主要有3种观点：能区分、不能区分、认为学前儿童只能理解动物具有目的指向性,但不能理解植物的目的指向性。该文分层综述了学前儿童对生物包括人、动物和植物目的指向性的认知及学前儿童对不熟悉物体目的指向性的归因研究,并提出了需要进一步探讨的问题。     

The Revival of Panpsychism and its Relevance for the Science-Religion Dialogue

Panpsychism, whereby mentality is considered fundamental within the natural world, does not appear prima facie to be a friend to with either natural science or Christian theology. This article challenges this first impression. Within the science and theology dialogue, panpsychism has been a central component of Process theologians’ efforts to integrate these disciplines into a larger metaphysical framework; but, this is not the method adopted in this paper. Instead, it is argued that panpsychism gives scholars the potential for greater progress in two field defining discussions: quantum accounts of special divine action and theistic evolution. It is shown that panpsychism currently finds sufficient consonance with the relevant scientific disciplines and has substantial benefits for theologians engaged in these areas. Panpsychism holds great promise as the philosophy of mind for future generations of science-and-religion scholars.     

THE ENTANGLED TRINITY,QUANTUM BIOLOGY,AND DEEP INCARNATION

By utilizing the concept of quantum decoherence, augmented by the novel theory of quantum Darwinism, to understand the transition from the quantum to the classical worlds, the scaling up of the concept of quantum entanglement2018 to the biological level offers a fascinating metaphor for the presence of the creative spirit in nature and the “flesh” of Incarnation. This in turn provides helpful theological metaphors for articulating divine presence at the level of life in theistic evolution, partially addressing the issue of evolutionary theodicy by supporting the concept of deep Incarnation. The point of understanding the Incarnation as deeply entangled enfleshment is that it brings the suffering of creation into the life of the Redeemer as well as the Creator, facilitating redemption and hope through the divine life.     

Translation of first order formulas into ground formulas via a completion theory

A translation technique is presented which transforms a class of First Order Logic formulas, called Restricted formulas, into ground formulas. For the formulas in this class the range of quantified variables is restricted by Domain formulas.If we have a complete knowledge of the predicates involved in the Domain formulas their extensions can be evaluated with the Relational Algebra and these extensions are used to transform universal (respectively existential) quantifiers into finite conjunctions (respectively disjunctions).It is assumed that the complete knowledge is represented by Completion Axioms and Unique Name Axioms à la Reiter. These axioms involve the equality predicate. However, the translation allows to remove the equality in the ground formulas and for a large class of formulas their consequences are the same as the initial First Order formulas. This result open the door for the design of efficient deduction techniques.     

HUMAN UNIQUENESS FROM A BIOLOGICAL POINT OF VIEW

This article seeks to provide some genetic perspectives on the question “Just How Special Are Humans—Really?” It begins with an introduction to how genetic variation can provide information about the past. It continues by discussing two ways in which genetic analyses has, on multiple occasions, shown that humans are less unique than we thought we are. We have a cognitive bias to toward thinking we are special. Our species has colonized an ecological niche not exploited by any other species on our earth, but how much of our adaptation to that niche is cultural rather than genetic?     

Confirmatory reinforcement learning changes with age during adolescence

Understanding how learning changes during human development has been one of the long-standing objectives of developmental science. Recently, advances in computational biology have demonstrated that humans display a bias when learning to navigate novel environments through rewards and punishments: they learn more from outcomes that confirm their expectations than from outcomes that disconfirm them. Here, we ask whether confirmatory learning is stable across development, or whether it might be attenuated in developmental stages in which exploration is beneficial, such as in adolescence. In a reinforcement learning (RL) task, 77 participants aged 11–32 years (four men, mean age = 16.26) attempted to maximize monetary rewards by repeatedly sampling different pairs of novel options, which varied in their reward/punishment probabilities. Mixed-effect models showed an age-related increase in accuracy as long as learning contingencies remained stable across trials, but less so when they reversed halfway through the trials. Age was also associated with a greater tendency to stay with an option that had just delivered a reward, more than to switch away from an option that had just delivered a punishment. At the computational level, a confirmation model provided increasingly better fit with age. This model showed that age differences are captured by decreases in noise or exploration, rather than in the magnitude of the confirmation bias. These findings provide new insights into how learning changes during development and could help better tailor learning environments to people of different ages.

Research Highlights

• Reinforcement learning shows age-related improvement during adolescence, but more in stable learning environments compared with volatile learning environments.
• People tend to stay with an option after a win more than they shift from an option after a loss, and this asymmetry increases with age during adolescence.
• Computationally, these changes are captured by a developing confirmatory learning style, in which people learn more from outcomes that confirm rather than disconfirm their choices.
• Age-related differences in confirmatory learning are explained by decreases in stochasticity, rather than changes in the magnitude of the confirmation bias.