Cornell College: Program in Science and Religion

Cornell College in Mount Vernon, Iowa, has established a new interdisciplinary program in science and religion. One of the features of this program is an undergraduate major in science and religion that requires substantial course work in at least one of the natural sciences as well as course work in philosophy, religion, and history. As a result of a grant from the John Templeton Foundation, Cornell College will offer a special course, God and Physics: From Aquinas to Quantum Mechanics (April 1998), and will sponsor an international symposium on creation and contemporary cosmology (April 1999). Opportunities exist for interested scholars to come to Cornell as Templeton Visiting Fellows in order to participate in these activities.     

Anthropocentric Rhetorical Discourse in Popular Science Writing about Human Evolution

Discourse describing evolution in contemporary popular science writing often posits that humans evolved not from an ape, but from a merely ape-like or generalized primate. Contemporary fossil and genetic evidence, though, have revealed what can accurately be described as an extinct ape species as ancestral to the human lineage. The persistence of ambiguous terms in popular science writing may be interpreted as a form of anthropocentric rhetorical discourse. Nonetheless, while such discourse is often justified in terms of increasing the public understanding of science, it may also mitigate (whether consciously intended or not) religion-based resistance to evolutionary theory.     

A CRITIQUE OF EMERGENT THEOLOGIES

This article is an analysis and critique of emergent theologies, focusing on areas of Christology and pneumatology. An increasing number of Christian theologians are integrating (strong) emergence theory into their work. I argue that, despite the range of theological commitments and methodological approaches represented by these scholars, each faces similar problematic tendencies when their Christian doctrines are combined with (strong) emergence theory. It is concluded that the basic logic of emergence theory, whereby matter is seen to precede mind, makes it difficult for emergent theologies to offer an account of salvation, avoid significant issues regarding God's involvement with evil, and maintain divine transcendence. It is concluded, therefore, that Christian theology should look elsewhere for a complementary metaphysical framework with which to bridge scientific and theological discourse.     

Arbitrariness in nature: synergetics and evolutionary laws of prohibition

The philosophical consequences of synergetics, the interdisciplinary theory of evolution and self-organization of complex systems, are being drawn in the paper. The idea of discreteness of evolutionary paths is in the focus of attention. Although the future is open, and there are many alternative evolutionary paths for complex systems, not any arbitrary (either conceivable or desirable) evolutionary path is feasible in a given system. There are discrete spectra of possible evolutionary paths which are determined exclusively by inner properties of the corresponding systems. Synergetics allows us to reveal general laws of self-organization and, therefore, certain limits of arbitrariness of nature in choosing possible paths of evolution as well as in constructing of a complex evolutionary whole. A comparative analysis between the modern synergetic notions and a few ideas of the Western philosophy (F. Nietzsche, N. Hartmann, M. Heidegger) and of the Eastern teachings (Taoism, Buddhism) is made. This revised version was published online in August 2006 with corrections to the Cover Date.     

Whose Evolution? Which Theology?

The importance of scientific conflicts for theology andphilosophy is difficult to judge. In many disputes of significance, prominent scientists can be found on both sides. Profound philosophical and religious implications are sometimes said to be implied by the new theory as well. This article examines the dispute over natural selection between Richard Dawkins and Stephen Jay Gould as a contemporary instance of such a conflict. While both claim that profound philosophical conclusions flow from their own alternativeaccount of evolution, I suggest that the implication is not as great as is claimed and that the alleged implications have as much to do with their own perceptions of theology as with the actual theories themselves. Nevertheless, evolutionary theory is not irrelevant for theology. Theologians should be aware of the possible implications of evolutionary theory and at the same time theextent and limits of such implications.     

Ralph Burhoe and Teilhard De Chardin: an Affinity in Mysticism?

Religious experience is conditioned and influenced by our understanding of reality, and scientific knowledge contributes to that understanding. Spirituality will be related to knowledge of nature in that experience of God will be mediated in and through a relation to the universe and out of the fulfillment of the creation. Thus a mystical knowledge of God is experienced in and out of a developing evolution of nature, society, and culture. Ralph Burhoe and Teilhard de Chardin share a vision of mystical unity with God as arising out of an integration involving the systems of nature and society.     

A comparison of 8- and 11-year-old girls' and boys' participation in specific types of rough-and-tumble play and aggressive fighting: Implications for functional hypotheses

Study 1 compared the extent to which 8- and 11-year-old girls and boys (N = 86) participated in specific types of rough-and-tumble play. It used an observational methodology. The data were used to test two prominent hypotheses about the evolutionary function of this general category of play behaviour that have been applied to children, especially boys, of this age. One is that rough-and-tumble play provides practice for the development of real fighting skills and the other that it serves as a safe way to establish/display social dominance. Both hypotheses predict that boys will engage in more rough-and-tumble play than girls, especially those types that are used in fighting/dominance contests. Boys were found to engage in significantly more chase initiation activities, more bouts of brief rough-and-tumble play, more bouts of restraining and more bouts of boxing/hitting than girls. These data provide some support for the two hypotheses, although significant sex differences were not found for all types of rough-and-tumble play observed. No significant age differences were obtained, suggesting that the two hypotheses may be applicable throughout the 8- to 11-year-old period and not just at the end of it as previous research had suggested. Study 2 presented observational data concerning the motor patterns used in aggressive fighting. In all but one case, there were no significant differences in the extent to which 8/9- and 10/11-year-old girls and boys employed wrestling, hitting and restraining, supporting the view that the practice fighting hypothesis is relevant throughout the 8-11-year-old period. It was argued that age and sex differences provide a useful means of scrutinising functional hypotheses, and that splitting behavioural categories that contain disparate action patterns facilitates more refined tests of those hypotheses. © 1996 Wiley-Liss, Inc.     

THE COEVOLUTION OF HUMAN ORIGINS,HUMAN VARIATION,AND THEIR MEANING IN THE NINETEENTH CENTURY

Ideas about biology, race, and theology were bound up together in nineteenth‐century scholarship, although they are rarely, if ever, considered together today. Nevertheless, the new genealogical way of thinking about the history of life arose alongside a new way of thinking about the Bible, and a new way of thinking about people. They connected with one another in subtle ways, and modern scholarly boundaries do not map well on to nineteenth‐century scholarship.     

‘At the level of the word: Nurturing justice in therapeutic conversations’

The issue of social justice and how it unfolds in the lives of persons seeking counselling has been steadily gaining attention in recent times. This development marks a departure from an individualistic perspective that construes problems as functions of personal deficits, thereby overlooking the many social inequities that contribute to the challenges people face. The turn towards social justice manifests primarily in a call for advocacy on behalf of therapy clients. While celebrating these developments, this article suggests that it is not just in interactions outside the consulting room that injustices may be perpetrated. The author invites attention to the ways in which social justice, or the lack thereof, can be understood to unfold within counselling conversations.