TAKING SCIENCE SERIOUSLY WITHOUT SCIENTISM: A RESPONSE TO TAEDE SMEDES

In responding to Taede Smedes, I first examine his thesis that the recent dialogue between science and religion has been dominated by scientism and does not take theology seriously. I then consider his views on divine action, free will and determinism, and process philosophy. Finally I use the fourfold typology of Conflict, Independence, Dialogue, and Integration to discuss his proposal for the future of science and religion.     

计算机人格适应性测验的初始值估计研究

一般来说,对于计算机人格适应性测验（CAPT）,由于对被试每种人格特质的施测项目数比较少,初始值估计方法的好坏直接影响着被试人格特质水平估计的准确性。该研究提出利用被试特质水平与其人格特质自我评定信息的回归模型来获取被试人格特质水平的初始值。模拟数据的研究结果表明：新方法获得的初始值确实能够更准确的估计被试的特质水平。     

组织中人际初始信任研究述评

组织中日益普遍而频繁的新工作关系提出了高初始信任的需要。信任方的信任倾向与资源状况、被信任方的群体类别与组织角色、第三方关系和组织特征可以为初始信任决策提供推断依据,降低决策风险。已形成的初始信任水平影响后期信任的发展、心理契约违背的知觉、合作意愿、工作态度、组织公民行为和绩效。文章最后指出了在中国文化背景下组织中人际初始信任领域需要进一步研究的问题     

THE FALSE PROMISE OF QUANTUM MECHANICS

The causal indeterminacy suggested by quantum mechanics has led to its being the centerpiece of several proposals for divine action that does not contradict natural laws. However, even if the theoretical concerns about the reality of causal indeterminacy are ignored, quantum‐level divine action fails to resolve the problem of ongoing, responsive divine activity. This is because most quantum‐level actions require a significant period of time in order to reach macroscopic levels whether via chaotic amplification or complete divine control of quantum events. Therefore, quantum‐level divine action either requires divine foreknowledge of purportedly free or random events or imposes such limitations on divine actions that they become late, potentially impotent, and confused. I argue that the theological problem of divine action remains; even at its most promising, quantum mechanics offers insufficient resolution. This failure suggests a reexamination of the assumptions that God is temporal and lacks foreknowledge of future contingencies.     

Five Key Topics on the Frontier of Theology and Science Today

Abstract : This article explores the creative mutual interaction between Christian theology and the natural sciences through five key issues: (1) the relation between creation ex nihilo and Big Bang cosmology; (2) biological evolution and continuous creation; (3) the search for non‐interventionist objective divine action in light of physics and biology; (4) the problem of suffering in nature and with it the turn to redemption theology via the bodily Resurrection of Jesus; and (5) the challenge raised for its eschatological implications by scientific predictions for the future of the universe. The article concludes with a brief suggestion for the ways Christian theology, reformulated in light of these sciences, might offer creative suggestions for future scientific research, and, in doing so, complete the loop promised by the phrase “mutual creative interaction.”     

The goals of psychoanalytic treatment: Conceptual considerations and follow‐up interview evaluation with a former analysand1

There has been a long, ongoing discussion of goals in psychoanalytic treatment. Some analysts are even of the opinion that psychoanalysis ought to be goalless (‘just analysing’). The growing number of outcome studies, however, is in need of a generally accepted set of criteria by which treatment results can be judged. The author proposes a definition of the goals of psychoanalysis that covers four areas: the alleviation of symptoms and complaints, changes in life adjustment, changes in personality structure, and procedural goals such as the resolution of the transference neurosis. She illustrates the relevance of this conceptualization by an empirical study that considers the assessments of 19 psychoanalysts discussing statements made by a former patient about her analytic treatment. On the basis of this case, which comes from the follow‐up study of the DPV (German Psychoanalytical Society), reported by Leuzinger‐Bohleber et al. in 2002, the author demonstrates that psychoanalysts use the criteria defined above implicitly in forming their opinions. Moreover, they arrived at similar judgements regarding the treatment's outcome.     

The Battle over Confucius and Classical Chinese Philosophy in European Early Enlightenment Thought (1670-1730)

A profound split is evident during the period 1670–1730 in the way European scholars and commentators attempted to understand and describe classical Chinese thought. For some, Confucianism acknowledged divine creation and divine governance of the world, immortality of the soul and other elements of Natural Theology. The Radical Enlightenment thinkers, however, and also some Christian scholars denied that Confucianism was based on Natural Theology or pervaded by belief in divine providence, characterizing it rather as monist, naturalist and Spinozist. The disagreement proved fundamental in several respects and proved divisive for the Church, as well as European thought more generally, producing a series of lively disputes that continued over several decades.     

The Crucial Importance of Nancey Murphy’s Deployment of Lakatos’s Methodology for Theology and Science

Russell's paper explores the astonishing fruitfulness of Nancey Murphy’s use of Imre Lakatos’s philosophy of science in the field of “theology and science.” Murphy’s work can be used to choose between competing theologies according to the theologians’ willingness to engage with science, their ability to continue the engagement as scientific theories change, and their ability to make empirical predictions based on this engagement. Topics range from creation and cosmology, the “cosmic Christ”, and non-interventionist objective divine action in quantum mechanics and evolution. Russell has followed Murphy’s lead and used Lakatos to place theology and science into “creative mutual interaction” (CMI).     

The analytic nursery: Ferenczi's 'wise baby' meets Jung's 'divine child'

In 1923, Sandor Ferenczi wrote a paper entitled 'The dream of the clever baby', in which he identified a phenomenon he discovered through his clinical work: the notion that young children who had been traumatized often had accelerated developmental characteristics that led them to acquire highly acute sensitivities and intuitions--in short, wisdom beyond their years. He characterized them as 'wise' babies. Similarly, C. G. Jung, with Karl Kerenyi, (1949) elaborated a myth known as the 'divine child'--identifying an archetype which activates healing and intuitive understanding in children and adults. In their work, Jung (and Kerenyi) explored the 'divine child' archetype from a mythological and a psychological perspective. The following paper elaborates aspects of Ferenczi's 'wise child' and Jung's 'divine child', comparing and contrasting them, and suggesting new perspectives on the connections between Ferenczi's and Jung's theoretical and clinical perspectives, and the two men themselves. As well, and specifically, the paper explores a comparative understanding of the development of two different modalities of early psychodynamic concepts with regard to children and their response to trauma, aspects that continue through theoretical and clinical practice today.     

ISLAM AND SCIENCE: THE NEXT PHASE OF DEBATES

This article reviews the new developments that have occurred in the past ten to fifteen years in the field of Islam and science: (1) the emergence of a “new generation” of thinkers, Muslim scientists who accept modern science's fundamental methodology, theories, and results, and try to find ways to “harmonize” it with Islam; and (2) the exponential increase in the popularity of the I‘jaz ‘Ilmiy “theory,” the “miraculous scientific content of the Qur'an” (and, some say, the Hadith) as well as the continuation of the traditionalist school (Iqbal and others, following Nasr) among a section of the Muslim intelligentsia. The author then focuses on the next phase of issues, that is the “challenges” that this “new generation” must address, including the integration of methodological naturalism and evolution (biological and human) in the Islamic worldview, and positions to adopt regarding divine action and miracles. The author also mentions “educational and social issues” where Islam and science interface, and concludes with “the way forward.”