Spirituality and intentions to engage in Covid-19 protective behaviours

Accumulating evidence points to spirituality as a belief system that contributes to low trust in science, with self-identified spiritual individuals reporting high levels of unwarranted scepticism towards science in general and vaccination specifically. We investigated whether self-identified spirituality also predicts intentions to engage with Covid-19 protective measures during the pandemic. In Studies 1–3 (N = 774), we asked participants to report their spirituality and desire to be vaccinated against Covid-19 shortly after the first vaccine rollout. In Studies 2–3, we included measures of scepticism towards and intentions to comply with Covid-19 prevention measures (handwashing, wearing face coverings, distancing). As expected, stronger self-reported spirituality involved lower desire to be vaccinated, controlling for various worldview and demographic variables. Yet, we found no evidence for spirituality to predict scepticism towards other Covid-19 preventative behaviours or intentions to engage with them. Our findings corroborate and extend previous literature on science rejection, demonstrating that spirituality is uniquely involved in vaccine rejection.     

The Unreal Child1

Unrepresented mental states lead to an impaired ability to feel emotions and trust in oneself, one’s history and in the world. The article explores the question of how representations of oneself and the relevant other, the mother, become possible in the course of therapy when dissociative processes previously made this impossible, and what role unconscious communication plays in the analytic realm. This question will be explored by examining the theories of André Green, Philip Bromberg, and Howard Levine.     

群体面孔情绪的整体编码及其影响因素

当面孔以群体形式出现,认知神经系统会自动整合情绪信息提取平均情绪,此过程被称为群体面孔情绪的整体编码。探讨其与低水平整体表征的分离,与个体表征的关系及神经活动特点是揭示其加工机制的关键,但目前尚未形成系统性模型。未来应综合利用眼动、神经电生理和脑成像技术,结合注意、记忆及社会线索进一步拓展对其认知神经机制和影响因素的研究,同时关注具有认知情感障碍的特殊人群,并从毕生发展的角度探索其发展轨迹。     

The Life and Works of a Bottom-Up Thinker

A brief account is given of the author's life as a physicist and then a priest. The twin foundations of the author's theological endeavors have been a respect for traditional Christian thinking, though not exempting it from revision where this is needed, and a style of argument termed bottom-up thinking, which seeks to proceed from experience to understanding. The diversity of the world faith traditions is perceived as a major source of perplexity. A revised and modest natural theology and the issue of divine action have been at the top of a science and theology agenda. A defense is sketched in realist terms of the metaphysical strategy of using an ontological interpretation of the unpredictabilities of chaos theory to support a notion of top-down causality through active information. The success of Christian theology as a resource of total explanation depends on a credible account of eschatological hope. Reference is made to practical experience of ethics in the public square.     

认知发展研究趋势的探讨

该文阐明了认知科学、建构主义和新皮亚杰学派对认知发展研究的影响,着重论述了新皮亚杰学派对认知发展研究的新趋势及主要观点,并对这些趋势予以了较为详尽的评述,以期为认知发展心理学家重新审视和思考原有认知发展理论假设的合理性、提出新的假设和新的研究方向有所启示。     

南北朝禅学

南北朝时代,禅学是佛教的重要修持方式,尤其是在北朝形成了相对稳定的禅师传承关系和禅僧群体,在南朝则是沿着长江两岸和浙东出现多处禅修基地,颇具时代特色。本文拟就南北朝禅学及其特点作一简要的论述。     

Religiopoiesis

Religiopoiesis describes the crafting of religion, a core activity of humankind. Each religion is grounded in its myth, and each myth includes a cosmology of origins and destiny. The scientific worldview coheres as such a myth and calls for a religiopoietic response. The difficulties, opportunities, and imperatives inherent in this call are explored, particularly as they impact the working scientist.     

Higher Pantheism

Romantic sensibility and political necessity led Humphry Davy, Britain's most prominent scientist in the first quarter of the nineteenth century, to pantheism: nature worship, involving for him a fervent belief in the immortality of the soul. Rapt with a vision of sublimity, from mountain tops or balloons, men of science in succeeding generations also found in pantheism a reason for their vocation and a way of making sense of their world. It should be seen as an alternative both to active participation in church life (like Faraday's) and to a gritty agnosticism (like Huxley's), indicating again how subtle and complex relationships were between science and religion in the nineteenth century.     

Education for the Heart and Mind: Feminist Pedagogy and the Religion and Science Curriculum

Feminist educators and theorists are stretching the boundaries of what it means to do religion and science. They are also expanding the theoretical and practical frameworks through which we might present curricula in thosefields. In this paper, I reflect on the implications of feminist pedagogies for the interdisciplinary field of religion and science. I begin with a brief discussion of feminist approaches to education and the nature of the feminist classroom as a setting for action. Next, I present some theoretical and practical issues to consider when developing a feminist praxis and an antisexist curriculum. This leads into a discussion of the role of language and critical reflection in the religion and science classroom, the risks associated with reflective discourse, and considerations in the use of 'feminist' teaching tools such as small group work, journals, and portfolio assessment. Iconclude with a reflection on how feminist pedagogy promotes an epistemology that speaks to the hearts and minds of participants in the dialogue of religion and science.     

Reflections on Scientific and Religious Metaphor

The importance of scientific conflicts for theology and philosophy 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 profoundphilosophical conclusions flow from their own alternative account 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 the extent and limits of such implications.