Caring for Nature: From Fact to Value, from Respect to Reverence

Abstract. Despite the classical prohibition of moving from fact to value, encounter with the biodiversity and plenitude of being in evolutionary natural history moves us to respect life, even to reverence it. Darwinian accounts are value‐laden and necessary for understanding life at the same time that Darwinian theory fails to provide sufficient cause for the historically developing diversity and increasing complexity on Earth. Earth is a providing ground; matter and energy on Earth support life, but distinctive to life is information coded in the genetic molecules that superintends this matter‐energy. Life is generated and regenerated in struggle, persists in its perishing. Such life is also a gift; nature is grace. Biologists and theologians join in celebrating and conserving the genesis on Earth, awed in their encounter with this creativity that characterizes our home planet.     

What Does It Mean to Be Human? A Personal and Catholic Perspective

A philosopher-poet-theologian ponders the implications of the multimillion-year biogenetic process that produced Homo sapiens and is beginning to reveal itself ever more clearly as evolution of the mind and consciousness. As meaning trappers and makers, called to actualize the divine image imprinted upon us, we are now facing biological and cultural evolution with deliberate human input as well as the evolution of evolution. As communicating animals that are becoming ever more aware of our adaptive behavior, we have the potential of affecting our own destiny by listening to the spirit within and nurturing the genes and memes that give rise to physical, intellectual, creative, and moral excellence. In the matrix of cyberspace we have the opportunity to heal the two-culture split, to reinvent ourselves, to incubate/weave the emergent religions of the future, and to create our multiple "Ways" appropriate to the dawning Age of Global Dialogue.     

The global non-entropic arrow of time: from global geometrical asymmetry to local energy flow

Since the nineteenth century, the problem of the arrow of time has been traditionally analyzed in terms of entropy by relating the direction past-to-future to the gradient of the entropy function of the universe. In this paper, we reject this traditional perspective and argue for a global and non-entropic approach to the problem, according to which the arrow of time can be defined in terms of the geometrical properties of spacetime. In particular, we show how the global non-entropic arrow can be transferred to the local level, where it takes the form of a non-spacelike local energy flow that provides the criterion for breaking the symmetry resulting from time-reversal invariant local laws.     

DIVINE AGENCY AND THE PRINCIPLE OF THE CONSERVATION OF ENERGY

Many contemporary thinkers seeking to integrate theistic belief and scientific thought reject what they regard as two extremes. They disavow deism in which God is understood simply to uphold the existence of the physical universe, and they exclude any view of divine influence that suggests the performance of physical work through an immaterial cause. Deism is viewed as theologically inadequate, and acceptance of direct immaterial causation of physical events is viewed as scientifically illegitimate. This desire to avoid both deism and any positing of God as directly intervening in the physical order has led to models of divine agency that seek to defend the reality of divine causal power yet affirm the causal closure of the physical. I argue, negatively, that such models are unsuccessful in their attempts to affirm both the reality of divine causal power acting in the created world and the causal closure of the physical and, positively, that the assumption that underlies these models, namely that any genuine integration of theistic and scientific belief must posit the causal closure of the physical on pain of violating well-established conservation principles, is mistaken.     

Towards a structural concept of agonism

The model presented attempts to describe the agonistic situation from the point of view of the individual, taking psychological, ecological, and ethological factors that can influence behavioral expression into account. The animal is considered as consisting of an “ego” and “soma,” these being conceptualized as concentric circles surrounding the gene carrier itself. The hierarchy of responses present to protect the gene carrier together with their motivatory causal factors and their energy expenditures are described and agonism considered as a means by which optimal inclusive fitness can be attained.     

Transference, the transcendent function, and transcendence

People in analysis come into direct contact with the transcendent – that which surpasses not only our ego consciousness but the whole psyche – through the transcendent function working in the transference–countertransference field. Reductive and synthetic methods of interpretation of transference, in both objective and subjective levels of meaning, inaugurate moving the ego out of center stage into the process of relating to the Self. The transcendent function is the means of enlarging psychic space in the transference field to make room for coinciding opposites and a 'creative solution' that arises from their conversation. That solution, or set of symbols, addresses us with such compelling authority that Jung likens it to 'the voice of God', A clinical case illustrates the connection of transference, the transcendent function, and the experience of the transcendent which, I believe, we must identify as such in order to go on relating to it.     

Gasoline conservation: a procedure for measuring and reducing the driving of college students

The study sought to motivate college students to reduce the number of miles they drove each day and thus save gasoline. Students in two psychology classes were divided by class into two groups. The experimental group was offered various combinations of prizes such as cash, a tour of a mental-health facility, car servicing, and a university parking sticker for reducing driving. The value of the prize received was scaled in terms of per cent reduction in driving. The contrast group received no inducements. The condition in which the experimental group's mileage reduction was reinforced was counterbalanced by two baseline conditions. Several special recording procedures were used to reduce and detect the possibility of subjects altering their odometers, the source of the driving data. Experimental subjects reduced their average daily mileage by 20% relative to the initial baseline; the contrast group did not change. During the one-month reinforcement condition, the 12 experimental subjects saved some 170 gallons (worth $102) of gasoline.     

The California drought: A quasi-experimental analysis of social policy

The effect of fines for failure to conserve water during the California drought of 1976 to 1978 was evaluated in a retrospectively arranged multiple-baseline design across three San Francisco Bay area cities. The data indicated that, on a community level, significant savings of water occurred regardless of whether fines were introduced or not. However, on an individual level, fines appeared to have an effect on private, as opposed to commercial or industrial, consumers who had received at least one fine. The limitations imposed on these conclusions by the quasi-experimental nature of the design were highlighted. Possible reasons for water conservation in the absence of fines were discussed within the framework of stimulus control. It was suggested that an area for future research should be the delineation of stimulus parameters involved in producing behavior change in entire communities.     

Piagetian conservation of discrete quantities in bonobos (Pan paniscus), chimpanzees (Pan troglodytes), and orangutans (Pongo pygmaeus)

This study investigated whether physical discreteness helps apes to understand the concept of Piagetian conservation (i.e. the invariance of quantities). Subjects were four bonobos, three chimpanzees, and five orangutans. Apes were tested on their ability to conserve discrete/continuous quantities in an over-conservation procedure in which two unequal quantities of edible rewards underwent various transformations in front of subjects. Subjects were examined to determine whether they could track the larger quantity of reward after the transformation. Comparison between the two types of conservation revealed that tests with bonobos supported the discreteness hypothesis. Bonobos, but neither chimpanzees nor orangutans, performed significantly better with discrete quantities than with continuous ones. The results suggest that at least bonobos could benefit from the discreteness of stimuli in their acquisition of conservation skills.     

The dynamic self

The paper describes various aspects of the dynamic energy of the self, as experienced personally and in clinical work. It discusses the inherent and archetypal force there is in the self, expressed in several ways, for example in some poetry, and in spirituality. The dynamic power of the self is shown at work in the process of individuation, including its vicissitudes of pain and working through doubts, envies and other shadow factors.