Science and Religion: Getting Ready for the Future

I explore three challenges for the current dialogue between science and religion: the challenges from hermeneutics, feminisms, and postmodernisms. Hermeneutics, defined as the practice and theory of interpretation and understanding, not only deals with questions of interpreting texts and data but also examines the role and use of language in religion and in science, but it should not stop there. Results of the post‐Kuhnian discussion are used to exemplify a wider range of hermeneutical issues, such as the ideological potential of scientific concepts, the dynamics of interdisciplinarity, and the significance of the socioeconomic situatedness of science and religion. Feminist research analyzes the consequences of the interplay of masculine, feminine, and gender typologies in religion and science. Examples from the history of science as well as current scientific conceptualizations indicate that beliefs in the inferiority of woman form part of our inherited scientific, religious, and metaphysical framework. It is argued that postmodernism in its most constructive form shares the best fruits of modernity, especially of the Enlightenment, while avoiding some of its most serious mistakes. In conclusion, reflecting on the three publics engaged in the dialogue between science and religion—academe, religious communities, and societies—I offer constructive suggestions and critical observations concerning the future of this dialogue.     

Ricoeur versus Taylor on Language and Narrative

Abstract: Although Ricoeur and Taylor are often grouped together, their conceptions of language, literature, and practical reason are very different. The first half of this essay focuses on Ricoeur's theory of triple mimesis and narrative, showing how his attempt to synthesize Kant, Husserl, and structuralism results in a formalism that blocks out the ontological, hermeneutical, and historical dimensions of literature and practical reason. The second half of the essay develops Taylor's ontological conception of public imagination and illustrates the dynamics of this conception of language and interpretation by showing how literary works debate with each other over language, subjectivity, and reference. Narrative does not just order; it argues.     

Is “Latin American Thought” Philosophy?

Abstract: A durable question in Latin American thought is whether it could amount to a characteristically Latin American philosophy. I argue that if, as is now widely conceded, there is a role for philosophical analysis in thinking about problems that arise in applied subjects, such as bioethics, environmental ethics, and feminism, then why not also in Latin American thought? After all, the focus of Hispanic thinkers has often been upon the issues that arise in their own experiences of the world, and they make up a diverse group of peoples related by very idiosyncratic ethnic and historical connections. I believe that, given some appropriate criteria, the existing corpus of works by Latin American thinkers is a part of a distinctive philosophy.     

UNDERSTANDING THROUGH APPROPRIATION IN INTERRELIGIOUS DIALOGUE ON ETHICS

In today's globalized world, we need to communicate values clearly and constructively across cultures and religions to avoid misunderstanding and conflict and to find shared solutions to the issues affecting human communities across the world. This communication is not easy to implement and requires a considerable amount of commitment and empathy. To be effective, intercultural and interreligious dialogues on ethics demand, first of all, an accommodation of different epistemologies coupled with a sincere respect for their richness and internal coherence. Furthermore, our values are so closely rooted in our identity that expressing them becomes a cultural act—even an act of faith in the case of interreligious dialogue. In this paper, I argue that we need to reiterate or embrace this act of faith in the other's values if we are to properly understand them. How is this possible? The answer calls for a theoretical discussion of the hermeneutics of interreligious dialogue. When applied to intercultural and interreligious dialogues, I contend that the theory of hermeneutics needs a specific epistemological dimension—namely that of “appropriation”—that entails that we borrow the other's epistemological outlook, adopt the other's ad hoc modes of communication or transmission of values, and integrate the other's values into the constellation of our sources of meaning.     

Does teaching a solution-focused model of counselling work? A follow-up of graduates

Objective: To explore the ways in which graduates of a university counsellor-education programme reflected on their career development, retained the programme's distinctive theoretical counselling model in their counselling practice and engaged in continuing professional development. The main aim was to discover whether or not teaching a solution-focused model of counselling was worthwhile. Method: A questionnaire, using primarily solution-focused type questions, was distributed to all graduates. Interest was focused on specific events, both inside and outside the training programme and beyond, that contributed to graduates' sense of development as counsellors. Results: Thirty four graduates (response rate 62%) provided responses indicating their recognition that their sense of competence and identification as professional counsellors develops over time, and is assisted by relevant feedback and supervision from lecturers and practical counselling experience. Graduates also indicated that their favoured working model was solution-focused and that, as a framework, it provided them with opportunities to integrate other counselling models and add complementary professional development education. Conclusion: The graduates' continued use of a solution-focused model supports the view that teaching the solution-focused model is working. The findings are considered alongside four models of counsellor development and implications for counsellor-education programmes are explored.     

Transforming and Redescribing Critical Thinking: Constructive Thinking

The author describes a published symposium which debated “Is Critical Thinking Biased?” The symposium meant to address concerns about critical thinking that are being expressed by feminist and postmodern scholars. However, through the author's critique, and the symposium respondent's, we learn the participants ended up begging the question of bias. The author maintains that the belief that critical thinking is “unbiased” is based on an assumption that knowers can be separated from what is known. She argues that critical thinking is a tool which has no life of its own, it only has meaning and purpose when fallible, biased people use it (weak sense bias). She challenges the idea of a transcendental epistemological perspective, thus all knowledge is provisional and perspectival (strong sense bias). The author begins to redescribe a transformed critical thinking as constructive thinking.     

Sola Scriptura—A Hermeneutical Impossibility and a Doctrinal Necessity: Twenty‐One Theses

The following theses represent an attempt to delineate some of the contemporary basic conditions for maintaining the use of the sola Scriptura in the Lutheran churches. This must, I argue, be done without using it as a means for ignoring other types of information and experience than that which is contained in the Scriptures. I argue that sola Scriptura formulates what is necessary for salvation, but cannot be used to delineate or present all information that is necessary to live in the contemporary world and interpret all contemporary experience.     

“These Things Took Place as Examples for Us”: On the Theological and Ecumenical Significance of the Lutheran Sola Scriptura

The principle of sola Scriptura does not suggest a reading of the Bible in a room void of context, but points to the fact that the unity of church, canon, and confession defines the identity of the Christian church. The Lutheran Reformation was an attempt to retrieve this perspective at a time when it had become obscure. This retrieval corresponds to certain tendencies on the contemporary scene; it remains to be seen, however, how far convincing answers in this way can be provided for today's burning issues.     

A Latina Luthercostal Invitation Into an Ecclesial Estuary

Drawing from ethnographic and meta‐ethnographic research, this article analyzes the hermeneutic, and resulting ecclesiology, of Latina Luthercostal women in Latino/a Lutheran congregations in New York and Philadelphia. Preliminary findings suggest that Latina Luthercostal hermeneutics mirror Martin Luther's own hermeneutical approach. This particular hermeneutical lens invites the church into an ecclesial estuary where seemingly opposed traditions meet and are drawn by the Holy Spirit into a messy, meaningful, and necessary experience of death and resurrection for the purposes of transformation and renewal.     

Critical reflection in midwifery practice: the protection motivation theory

Background: The aim of this paper is to shed light on the notion of fear and inter-personal working relationships, and to promote safe midwifery practice, by critically reflecting on our practice and being aware of fear appeals and the protection motivation theory (PMT).

Theory: PMT provides a general account of the impact of persuasive communication, emphasising the cognitive processes that mediate behaviour change and questions whether ‘fear appeals’ could influence behaviour. Discussion: It is possible that when a midwife decides on a particular care pathway, she determines the degree and perception of the four elements of the PMT; severity, vulnerability, response-efficacy and self-efficacy. If the midwife decides that both the degree of severity and her perception of vulnerability are high, whereas response and self-efficacy perceptions are low, she will probably decide against her original care pathway. For the PMT to be used safely, an appropriate judgement call is required and is based on full understanding of the situation, effective communication with the multidisciplinary team, full knowledge of the proposed care, and competence and confidence in the proposed care. Conclusion: By critically reflecting on their practice and using the PMT, the author believes that midwives will be able to work in partnership with obstetricians to provide safe and effective care within their sphere of practice and in the absence of fear.