Minds and Bodies: Human and Divine

Does God have a mind? Western theism has traditionally construed God as an intentional agent who acts on creation and in relation to humankind. God loves, punishes, and redeems. God's intentionality has traditionally been construed in analogy to human intentionality, which in turn has often presumed a supernatural dualism. Developments in cognitive science, however, render supernatural dualism suspect for explaining the human mind. How, then, can we speak of the mind of God? Borrowing from Daniel Dennett's intentional stance, I suggest that analogical reasoning regarding the mind of God be abandoned in favor of an ontologically agnostic approach that treats God as an intentional system. In this approach, God's purposive action is an explanatory feature of the believer's universe, a real pattern that informs our values and beliefs about the world and our place in it.     

Postmodernism: What One Needs to Know

This essay is an introduction to postmodernism and deconstruction as they relate to the special challenges of scholarship and teaching in the science and religion multidiscipline.     

Two Books for Teachers

Murphy, Nancey and Ellis, George F. R. On the Moral Nature of the Universe: Theology, Cosmology, and Ethics
Haught, John F. Science and Religion: From Conflict to Conversation     

Internal Objects - A Theoretical Analysis of Jungian and Kleinian Models

In this paper I discuss the ways in which experimental and objective research from cognitive science and developmental psychology can help analysts evaluate the theoretical models of mental objects which we use; I indicate the ways in which such evidence tends to support models of internal objects as mental representations or developmental capacities rather than as wish-fulfilling expressions of instinctual drives. This land of empirical evidence is not just of academic interest but also has direct clinical relevance, particularly with borderline patients; such patients' sense of identity is totally dependent on the analyst's understanding of their internal world and for this to be misunderstood by the analyst can be catastrophic. An accurate theoretical model of mental objects can therefore help analysts to contain their patients more effectively.     

教育因素对认知功能年老化过程的影响

应用言语－操作和人机对话两种方式共１２项作业,完成年龄和教育因素对认知功能影响的研究,被试共７３４人,４６－７５岁．结果表明：（１）年龄和教育因素对认知成绩的影响因作业而异,分别为年龄影响明显（图象自由回忆和无意义图形再认）、教育因素影响明显（卡片分类、图象分类和矩阵填图）、年龄和教育因素影响均明显（符号数字、词对联想学习、听觉和视觉数字广度）或均不明显（心算）．（２）四项非词语性作业速度明显受年龄和教育因素的双重影响．     

BURHOE AND SHAPLEY: A COMPLEMENTARITY OF SCIENCE AND RELIGION

Abstract. The development of Ralph Wendell Burhoe's philosophy of religion and science occurred in the shadow of the continuing dialogue about the place of science in American society. Like his friend and mentor, Harvard astronomer Harlow Shapley, Burhoe was distressed and intrigued by the troubled postwar relations between science and religion. Unlike Shapley, however, Burhoe sought to create a new modernism, a blend of religion and science that would allow each to develop and complement the other.     

RALPH WENDELL BURHOE AND THE TWO CULTURES

Abstract. Ralph Burhoe developed his proposals for a social reformation at a time when the “two cultures” debate was still active. It is suggested here that Burhoe, sharing with his contemporaries an understanding of culture that was Western and normative in character, overlooked the distinction between the culture of the elites and popular culture, and consequently between religion as presented by theologians and church officials and popular religion. Therefore, his proposals for the revitalization of traditional religions, even if implemented, would not work. Some contradictions within his own program are pointed out, and the social role of the sciences after World War II, as well as the ambiguities of their presence in the so-called underdeveloped nations, is analyzed. As a positive conclusion, it is suggested that Burhoe's main contribution should be sought, not in his outline for a social reformation, but in his role as an organizer of the dialogue between religion and science.     

THE DOCTRINE OF THE TRINITY AS A MODEL FOR STRUCTURING THE RELATIONS BETWEEN SCIENCE AND THEOLOGY

Abstract. A strategy for deeding systematically with such complex relationships as those between science and theology is presented after a brief overview of the historical record and illustrated in terms of the concept of divinity. The application of that strategy to the title relationships yields a multilogical/multilevel solution which presents certain analogies to or isomorphisms with the doctrine of the Trinity. These concern mainly the multilogical/multilevel character of both conceptualizations and the relational and contextual reasoning required to conceive them. Furthermore, certain characteristics of the doctrine facilitate the dialogue between theologians and scientists on account of their similarity with such scientific concepts as diversity in unity, multiplicity of relationships, nonseparability, and nonclassical logic.     

B.F. SKINNER AND THE GRAND INQUISITOR

Abstract. B.F. Skinner allures us with the possibilities of turning the stones of materialistic rewards into the bread of human values. He tempts us by assuring success in achieving our goals through behavioral science, if only we give up our autonomy. He offers the power of complete control over our behaviors, on condition that we relinquish responsibility for our lives to a technological elite. Is B. F. Skinner a flesh-and-blood Grand Inquisitor? This essay tries to persuade the reader that Skinner's offers are worth considering.     

杏仁复合体损毁对大鼠空间认知能力的影响

杏仁复合体损毁大鼠Ｍｏｒｒｉｓ迷宫作业学习成绩显著低于控制组,记忆成绩较显著低于控制组。其搜索目标时主要采用与控制组的图式策略相异的趋向式策略。策略差异提示：杏仁复合体参与大鼠空间认知的辅助加工。