Translating Cognition Into Action

This experiment examined the role of two forms of visual guidance in facilitating the translation of cognitive representations into action. Subjects matched a modeled action pattern either concurrently with the model or after the modeled display. They then either did or did not visually monitor their actions during tests of production accuracy in the model’s absence. Acquisition of the cognitive representation was assessed periodically. Concurrent matching of modeled actions or visual monitoring of productions both increased the level of observational learning. The more accurate the cognitive representation, the more skilled were subsequent reproductions of the modeled actions. After acquiring proficiency in converting cognition to action, subjects maintained their level of performance accuracy even though modeled and visual-monitoring guidance were withdrawn. These results are in accordance with the theory that cognitive representation mediates response production and that corrective adjustments through visual guidance aid in the translation of conception into action.     

The Caveman's Conscience: Evolution and Moral Realism

An increasingly popular moral argument has it that the story of human evolution shows that we can explain the human disposition to make moral judgments without relying on a realm of moral facts. Such facts can thus be dispensed with. But this argument is a threat to moral realism only if there is no realist position that can explain, in the context of human evolution, the relationship between our particular moral sense and a realm of moral facts. I sketch a plausible evolutionary story that illuminates this relationship. First, the sorts of adaptive pressures facing early humans would have produced more than just potent prosocial emotions, as evolutionary antirealists like to claim; it would have produced judgments—often situated within emotions—to the effect that others could reasonably disapprove of some bit of conduct, for an early human who cared deeply about how others might respond to her action enjoyed the benefits of more cooperative exchanges than those early humans who did not. Second, according to objectivist versions of moral constructivism, moral facts just are facts about how others, ideally situated, would respond to one's conduct. Thus if any objectivist moral constructivism story is true, then we can intelligibly assert that a) our capacity for moral judgment is the product of adaptive pressures acting on early humans and b) some moral judgments are objectively true.     

Reconsidering the concept of theodicy in the context of the post-2011 Japanese earthquake and tsunami

Has the 2011 Tohoku Earthquake given rise to theodicy in Japan? This question would puzzle many scholars of religion for two major reasons. First, theodicy has generally been regarded as an outdated concept, and it is rare to see a lively discussion of it in today's academia except for in theology. Second, typical theodicean questions are unlikely to be asked publicly in Japan, where less than 2 percent of the population follow monotheistic traditions. Despite these assumptions, this article not only reports that ‘apparently’ theodicean public discourses have emerged since the 11 March earthquake, but also attempts to employ the typology of theodicy to analyze them in a thought-provoking and critical manner. It argues that the post-3/11 Japanese voices, which regard the disaster as a divine punishment, use a reverse logic of traditional Western theodicy. Rather than signaling a sudden turn to monotheism, the voices are inclined to imply nativism.     

Are there multiple channels through which we connect with beauty and excellence?

This research answers the question whether there are multiple channels through which we connect with beauty and excellence, and thus contributes to the understanding of the structure of appreciation. Two models were examined: the appreciation of beauty and excellence (ABE) model [Haidt, J., & Keltner, D. (2004). Appreciation of beauty and excellence [awe, wonder, elevation]. In C. Peterson & M.E.P. Seligman (Eds.). Character strengths and virtues (pp. 537–551). New York, NY: Oxford University Press], and the engagement with beauty model [Diessner, R., Solom, R., Frost, N.K., Parsons, L., & Davidson, J. (2008). Engagement with beauty: Appreciating natural, artistic, and moral beauty. The Journal of Psychology: Interdisciplinary and Applied, 142, 303–329]. Study 1 describes the development and initial validation of the ABE Test (ABET), which assesses the types of appreciation included in Haidt and Keltner's (2004) model. In study 2, the ABE subscale of the Values In Action Inventory of Strengths [VIA-IS; Peterson, C., Park, N., & Seligman, M.E.P. (2005). Assessment of character strengths. In G.P. Koocher, J.C. Norcross, & S.S. Hill III (Eds.), Psychologists’ desk reference (Vol. 3, pp. 93–98). New York, NY: Oxford University Press], the Engagement with Beauty Scale (Diessner et al., 2008), and the ABET were included in a structural equation modeling analysis. Results suggested a new model encompassing the two previous ones, and distinguishing between natural beauty, artistic beauty, and non-aesthetic goodness.     

Confucian Ethical Practice as a Method of Creating and Sustaining Whiteheadian Beauty

I argue that Confucian ethical practice can be considered as a feasible method of creating and sustaining Whiteheadian beauty. I first investigate Whitehead’s understanding of value, beauty and morality. Next, I show the affinity between Confucius and Whitehead in their understanding of value, beauty, and morality through an analysis of the Analects (Lunyu 论语), focusing on the aesthetic aspects of Confucian ethics understood as role ethics. Finally, I argue that Confucian ways of moral self-cultivation can be viewed as methods that foster our disposition to create and sustain the beauty of experience.     

Theological Influences in Scientific Research Programs: Natural Theology “in Reverse”

The Boyle Lectures were created to promote natural theology, where science leads to belief in God. Russell's 2017 Boyle Lecture moves in the ‘opposite’ direction, showing how theological convictions held, often implicitly, by research scientists can play a creative role in both the construction of scientific theories and the choice between existing theories. As examples, Russell explores the conflicts over Big Bang versus Steady-State cosmologies, and between Einstein and Bohr about quantum mechanics. Against the claim that these influences die off once the conflict is over, Russell shows that they continue to be inherited by successive generations of scientists.     

Naturalisms: Scientific? Religious? Theological?

Is nature all there is? Or, is there more? If nature is the only reality, is it ultimate or sacred? Differing answers to these questions determine the different brands of naturalism on the religious shelf. What virtually all of today’s naturalists agree on is this: science provides the means for revealing reality, the sole reality which is material, physical, and cosmic. Naturalists also agree that supranaturalism should be rejected. What naturalists differ on whether nature is divine or not. This article sorts out the issues and differing positions taken on each issue. The author contends that a post-Newtonian worldview remains open to a concept of God wherein divine action in nature’s world influences creativity and transformation.     

Posttraumatic Growth Among Australian Farming Women After a Flood

There has been limited research into the impact of disasters on farming women, although it has been suggested that this population can face certain physical, social, and economic disadvantages that affect their recovery. In this study, we explored the impact of the 2010–2011 floods in the state of Victoria in Australia on the lives of six farming women with 20-50+ years of farming experience. Interpretative phenomenological analysis revealed that the women experienced posttraumatic growth, transitioning from helplessness and emotional distress to acceptance and understanding. Although further research is needed, the findings suggest that engagement in meaningful activity contributed to these women’s recovery after the flood. This knowledge may be used to inform the delivery of services and resources in flood-prone rural areas. Highlights: Three themes emerged from the data (helplessness, adapting to change, and self-discovery); findings can be related to dimensions of posttraumatic growth; and engagement in meaningful activity appeared to facilitate positive change.