A sensitive period for language in the visual cortex: distinct patterns of plasticity in congenitally versus late blind adults

Recent evidence suggests that blindness enables visual circuits to contribute to language processing. We examined whether this dramatic functional plasticity has a sensitive period. BOLD fMRI signal was measured in congenitally blind, late blind (blindness onset 9-years-old or later) and sighted participants while they performed a sentence comprehension task. In a control condition, participants listened to backwards speech and made match/non-match to sample judgments. In both congenitally and late blind participants BOLD signal increased in bilateral foveal-pericalcarine cortex during response preparation, irrespective of whether the stimulus was a sentence or backwards speech. However, left occipital areas (pericalcarine, extrastriate, fusiform and lateral) responded more to sentences than backwards speech only in congenitally blind people. We conclude that age of blindness onset constrains the non-visual functions of occipital cortex: while plasticity is present in both congenitally and late blind individuals, recruitment of visual circuits for language depends on blindness during childhood.     

CHRIST AND EVOLUTION: A DRAMA OF WISDOM?1

Abstract This paper argues that a genuine engagement of Christianity with evolution needs to include a discussion of Christology. Further, it develops a particular approach to Christology through a theo‐dramatic account of incarnation. The somewhat static post‐Chalcedon theological categories of divine and human natures are hard to square with contemporary evolutionary accounts of human origins. Once the divine Logos is portrayed in the active categories of Wisdom it becomes easier to envisage divine and creaturely wisdom coexisting in the person of Christ. I argue, in particular, that a focus on God's agency through a modified version of Hans Urs von Balthasar's account of theo‐drama invites participation and affirms human agency in a way that grand narratives do not. More particularly, drawing on examples from hominid evolution, contemporary discussion of paleontology and cooperative evolutionary theories, I suggest that the most convincing accounts of evolutionary biology fit into this theo‐dramatic account more readily than alternatives. As such, in the spirit of Robert Boyle, this paper deliberately blurs the categories of revealed and natural theology by arguing that we can make sense of the former through concentration on the latter.     

MOTIVES STILL DON'T MATTER: REPLY TO PYNES

Abstract This paper continues a dialogue that began with an article by Jeffrey Koperski entitled “Two Bad Ways to Attack Intelligent Design and Two Good Ones,” published in the June 2008 issue of Zygon: Journal of Religion and Science. In a response article, Christopher Pynes argues that ad hominem arguments are sometimes legitimate, especially when critiquing Intelligent Design (2012). We show that Pynes's examples only apply to matters of testimony, not the kinds of arguments found in the best defenses of ID.     

HUMAN UNIQUENESS,THE OTHER HOMINIDS,AND “ANTHROPOCENTRISM OF THE GAPS” IN THE RELIGION AND SCIENCE DIALOGUE

Abstract. The concept of human uniqueness has long played a central role within key interpretations of the hominid fossil record and within numerous theological understandings of the imago Dei. More recently, the status of humans as evolutionarily unique has come under strong criticism owing to the discovery of certain nonhuman hominids who, as language and culture‐bearing beings, lived as contemporaries with early anatomically modern humans. Nevertheless, many scholars, including those in the field of religion and science, continue to interpret the remains of these other hominids in light of empirically ungrounded implicit assumptions about human uniqueness, which the author calls “anthropocentrism of the gaps.” This paper argues that “anthropocentrism of the gaps” is philosophically unwarranted and thus should not be assumed by scholars in religion and science when evaluating contemporary findings in paleoanthropology.     

TRANSCENDING IRONY

A more complete understanding of the biocultural evolutionary origins of the concept of ought as developed by David Hume and G. E. Moore may lower the philosophical barrier between is and ought and provide new insights about the separations between the domains of religion and science. If this conjecture is correct, the resulting wisdom will help transcend a major source of irony that Philip Hefner has so aptly identified in his essay.     

Self‐actualizing persons and the ideal society

In a number of scientific disciplines, the search for unified concepts is about to reach a new phase. Science is on the threshold of another “revolution,” one that promises to bring to us knowledge that is significantly unified in regard to the understanding of the essential features of reality. Its unfolding merits sustained attention.     

Iconicity and Diachronic Language Change

Iconicity, the resemblance between the form of a word and its meaning, has effects on behavior in both communicative symbol development and language learning experiments. These results have invited speculation about iconicity being a key feature of the origins of language, yet the presence of iconicity in natural languages seems limited. In a diachronic study of language change, we investigated the extent to which iconicity is a stable property of vocabulary, alongside previously investigated psycholinguistic predictors of change. Analyzing 784 English words with data on their historical forms, we found that stable words are higher in iconicity, longer in length, and earlier acquired during development, but that the role of frequency and grammatical category may be less important than previously suggested. Iconicity is revealed as a feature of ultra-conserved words and potentially also as a property of vocabulary early in the history of language origins.     

HUMAN LIFE AND CULTURE: DYNAMIC COMPONENTS OF ECOSYSTEMS

Abstract. Contemporary humanity—especially urban-industrial civilization with its domination of nature—is disturbing complex, integrated, self-regulating systems that have evolved over long periods of time. We are threatening not only biological ecosystems but also human self-regulating capabilities at both the biological and the social-systems levels. This paper presents examples of such disturbance both in the organism—respiratory-cardiovascular problems related to environmental pollution-and at the population level—rates of infant mortality and relations between fertility and mortality in light of economic and emotional factors. Prospects for our future survival and flourishing are thus linked less to technical know-how than to ecological understanding.     

TOWARD A THEOLOGY OF BOUNDARY

Awareness of boundary, both physical and mental, is seen as the beginning of perception. In any account of the world, therefore, boundary must be a ubiquitous component. In sharp contrast, accounts of God within the Christian tradition commonly have proceeded by the affirmation that God is above and beyond boundary as infinite, timeless, and simple. To overcome this “problem of transcendence,” of how such a God can relate to such a world, an eight‐term grammar of boundary is developed to demonstrate how God as Trinity can properly be held to be without boundary yet constitute the ground of a bounded world. This leads to a way of granting theological significance to the origin and development of life. Life is seen to exist in dynamic, intentional relationships between context (“outside”) and intext (“inside”) across permeable boundaries through which an exchange of resources and information takes place for the sake of self‐continuation. Comprehending life's distinctive utilization of boundary in terms of the grammar developed here enables life to be seen not only as a vestige of the Trinity but also, precisely because of this, as a sign and parable of redemption.