THINKING ABOUT RELIGION AND EXPERIENCING THE BRAIN: EUGENE D'AQUILI'S BIOGENETIC STRUCTURAL THEORY OF ABSOLUTE UNITARY BEING

Abstract. Religious experiences, including mystical states and experience of the divine, are the ultimate reality of human existence that demand an account. Eugene d'Aquili weaves together that account using paradigms of thought which historically have made mutually exclusive claims about the nature of religious experience. While pointing out the deficiencies of the theory from a narrowly scientific point of view, this paper recognizes that neuroscience, or any other solitary discipline, is incompetent to explain religion. This paper emphasizes the significance and truth of d'Aquili's holistic theory, a religious vision which itself explains science and philosophy.     

Children's Explanations as a Window Into Their Intuitive Theories of the Social World

Social categorization is an early emerging and robust component of social cognition, yet the role that social categories play in children's understanding of the social world has remained unclear. The present studies examined children's (N = 52 four‐ and five‐year olds) explanations of social behavior to provide a window into their intuitive theories of how social categories constrain human action. Children systematically referenced category memberships and social relationships as causal‐explanatory factors for specific types of social interactions: harm among members of different categories more than harm among members of the same category. In contrast, they systematically referred to agents' mental states to explain the reverse patterns of behaviors: harm among members of the same category more than harm among members of different categories. These data suggest that children view social category memberships as playing a causal‐explanatory role in constraining social interactions.     

A PEIRCEAN RESPONSE TO THE EVOLUTIONARY DEBUNKING OF MORAL KNOWLEDGE

The evolutionary debunking argument advanced by Sharon Street, Michael Ruse, and Richard Joyce employs the logic of Paul Griffiths and John Wilkins to contend that humans cannot have knowledge of moral truths, since the evolutionary process that has produced our basic moral intuitions lacks causal connections to those (putative) truths. Yet this argument is self‐defeating, because its aim is the categorical, normative claim that we should suspend our moral beliefs in light of the discoveries about their non‐truth‐tracking origins, when it is precisely this claim that relies upon the normativity under attack. This article cites Charles S. Peirce (1839–1914) to argue that such self‐defeat can be avoided by expanding upon the basic structure of the argument put forth by Griffiths and Wilkins, provided that one embraces a version of realism that corresponds with Peirce's doctrine of final causation. So construed, final causation reconciles real generals (including real moral values) with natural selection and undergirds further speculation of moral facts within values per se.     

PROSPECTS FOR THE FIELD OF SCIENCE AND RELIGION: AN OCTOPUS VIEW

The organic unity between the head and the vital arms of the octopus is proposed as a metaphor for science and religion as an academic field. While the specific object of the field is to pursue second‐order reflections on existing and possible relations between sciences and religions, it is argued that several aspects of realism and normativity are constitutive to the field. The vital arms of the field are related to engagements with distinctive scientific theories, specialized philosophy of science, representative theological proposals, and the input from the study of world religions.     

From commonsense to science,and back: The use of cognitive concepts in neuroscience

Commonsense cognitive concepts (CCCs) are the concepts used in daily life to explain, predict and interpret behaviour. CCCs are also used to convey neuroscientific results, not only to wider audiences but also to the scientific inner circle. We show that translations from CCCs to brain activity, and from brain data to CCCs are made in implicit, loose and unsystematic ways. This results in hard to connect data as well as possibly unwarranted extrapolations. We argue that the cause of these problems is a covert adherence to a position known in philosophy of mind as ‘mental realism’. The most fruitful way forward to a clearer and more systematic employment of CCCs in cognitive neuroscience, we argue, is to explicitly adopt interpretivism as an alternative for mental realism. An interpretative stance will help to avoid conceptual confusion in cognitive science and implies caution when it comes to big conclusions about CCCs.     

The Higgs Boson: An Adventure in Critical Realism

Abstract

The search for the Higgs boson has been like the search of a pirate for buried gold. Like the pirate, the physicist has a map, a conceptual map—the Standard Model (SM) made up of mathematical formulas. Without the Higgs boson in the SM, fundamental particles would be massless. Where could the mass mechanism be? The conceptual map pointed in the right direction. On July 4, 2012 the pirates found their treasure with the help of the Large Hadron Collider (LHC) at CERN. In this article a physicist and theologian ask: could this be critical realism (CR) at work? Could CR constitute a set of presuppositions shared by both physicists and theologians who cannot see the object of their inquiry but employ conceptual models that presuppose the reality of its referent? What role could shared CR play in the creative mutual interaction between science and theology?     

Optimism and social support: The providers’ perspective

It has been presumed that the beneficial health effects of optimism are mediated by social support provided by the social environment. To further analyze this assumption, in two experiments (N?=?240 and N?=?120) social responses toward optimists, pessimists, and realists were examined. Participants listened to tape-recorded conversations in which optimistic, pessimistic and realistic targets reported how they were dealing with a stressful situation before completing a questionnaire assessing (a) their evaluation of the target's behavior and personality, (b) their attraction to the target, and (c) their willingness to provide the target with social support. Optimistic and realistic targets were viewed more favorably than pessimistic targets, while the behavior of realists was regarded as being more adequate than that of optimists. However, the more positive evaluation of optimists and realists compared to pessimists was not accompanied by a greater willingness to provide them with social support.     

Procesos de aprendizaje y terapia de conducta en la adicción a la heroína

Resumen

Múltiples principios de condicionamiento clásico y operante interaccionan en la adición a la heroína. Destacan la presencia de RC Compensatorias en forma de Síndrome de Abstinencia Condicionado (SAC) y distintos programas de reforzamiento en el estilo de vida, argot y efectos de la heroína. En evaluación conductual se estudian los correlatos subjetivos y psicofisiológicos del SAC; la validez externa de los autorregistros se logra mediante análisis de orina. En terapia de conducta los programas de amplio espectro se combinan con la intervención comunitaria y apoyo médico. A nivel metodológico se resalta la necesidad de usar múltiples criterios de medición, introducción del análisis multivariado y uso de diseños estadísticos, realización de seguimientos a largo plazo.