Caring for Nature: From Fact to Value, from Respect to Reverence

Abstract. Despite the classical prohibition of moving from fact to value, encounter with the biodiversity and plenitude of being in evolutionary natural history moves us to respect life, even to reverence it. Darwinian accounts are value‐laden and necessary for understanding life at the same time that Darwinian theory fails to provide sufficient cause for the historically developing diversity and increasing complexity on Earth. Earth is a providing ground; matter and energy on Earth support life, but distinctive to life is information coded in the genetic molecules that superintends this matter‐energy. Life is generated and regenerated in struggle, persists in its perishing. Such life is also a gift; nature is grace. Biologists and theologians join in celebrating and conserving the genesis on Earth, awed in their encounter with this creativity that characterizes our home planet.     

论“自然剃刀”

直觉地看 ,生态伦理学的基本原则应该是 ,我们的行为应该有利于或无害于生态系统。然而 ,这个原则却在认识论和价值论上都存在着困难 ,首先 ,我们无法在原则上知道我们的行为是否有利或无害于生态系统 ,其次 ,我们不能保证我们的生态学知识可以充分地推出这个积极的原则。因此 ,“自然剃刀”的消极原则是 :如无必要 ,不应该增加对生态系统的人为干预。     

SOME THOUGHTS ON PSYCHOANALYSIS AND ETHICS

The author attempts to establish a framework for understanding the contribution of psychoanalysis to ethics through examining the work of certain philosophers, especially Kant. After reviewing the development of Freudian thought and going beyond the ‘psychoanalysis and/or psychiatry?’ question, he asserts that the space of the psychoanalytical cure revolves around an ethical problem. Thus, the limits of analysis should be determined by the subject's capacity for developing a structure of belief in the unconscious, with the concomitant capacity to go beyond equivocation in respect of an ethical conflict that underlies all cases where psychical suffering is manifested. Indeed, only human beings are called upon to deal with an ethical paradox “equally a logical one”which could be stated thus: there is Good in Evil and Evil in Good. This ethical paradox is the consequence of human subjection to the constituent laws of the Oedipus complex, which distances the human being, in his/her dealings with Evil and with Good, from any naturalist stance. In respect of the cure, then, we must take into account that Evil does not proceed from any particular drive‐based characteristic, but is rather the expression of specific subjection to an unconscious Other, towards which it directs its affects. Finally, the author proposes a principle that emerges from the preceding discussion: let us not impute to or place in the Other our own subjective splitting or pain at existing.     

Response to My Critics

My critics make serious and sensible points, all of which are undoubtedly true but not all of which I feel that I can accept.     

“桑美”台风下受创学生的特质应对方式对自杀态度的影响

为了探讨自然灾害事件下受创学生的特质应对方式对自杀态度的影响,采用创伤后症状反应问卷、特质应对方式问卷和自杀态度问卷对“桑美”台风重灾区的650名中小学生进行了测查,结果表明：（1）学生的创伤后症状反应与自杀态度有着显著的相关;（2）特质应对方式对创伤后症状反应与自杀态度关系的调节效应不显著。结果支持了应对的关联模式,应对具有情境化特点。     

BRIDGING SCIENCE AND RELIGION: "THE MORE" AND "THE LESS" IN WILLIAM JAMES AND OWEN FLANAGAN

There is a kinship between Owen Flanagan's The Really Hard Problem and William James's The Varieties of Religious Experience that not only can help us to understand Flanagan's book but also can help scholars, particularly scholars of religion, to be attentive to an important development in the realm of the "spiritual but not religious." Specifically, Flanagan's book continues a tradition in philosophy, exemplified by James, that addresses questions of religious or spiritual meaning in terms accessible to a broad audience outside the context of organized religions. Both James and Flanagan are concerned to refute the popular perception that the sciences of the mind pose a threat to meaning and particularly to meaningful processes of human growth and transformation. Where James used the subconscious to bridge between science and religion and persuade his readers of the reality of the More, Flanagan uses a scientifically grounded understanding of transcendence to enchant his readers into believing in Less. Although I think that Flanagan's attempt to link the psychological and sociocultural levels of analysis via the concept of transcendence is scientifically premature, his attempt at a naturalistic spirituality raises questions of definition that scholars of religion need to take seriously.     

Emergence of Life

Discussions of the origin of life usually assume that there is a specific event, however improbable, by which dead matter became a living entity. Naturalistic accounts, although in seeming opposition to theistic explanations of the apparent design of even the simplest cells, often share the assumption that there is a specific line to be crossed. If the problem is recast as one of a process of emergence of biochemistry from protobiochemistry, which in turn emerged from the organic chemistry and geochemistry of primitive earth, the resources of the new sciences of complex systems dynamics can provide a more robust conceptual framework within which to explore the possible pathways of chemical complexification leading to life. In such a view the emergence of life is the result of deep natural laws (the outlines of which we are only beginning to perceive) and reflects a degree of holism in those systems that led to life. Further, there is the possibility of developing a more general theory of biology and of natural organization from such an approach. The emergence of life may thus be seen as an instance of the broader innate creativity of nature and consistent with a possible natural teleology.     

EXPERIENCING AND INTERPRETING NATURE IN SCIENCE AND RELIGION

Abstract. I trace three paths from nature to religious interpretation. The first starts from religious experience in the context of nature; examples are drawn from nature poets, reflective scientists, and exponents of creation spirituality. The second,„Natural Theology”uses scientific findings concerning cosmology or evolution to develop an argument from design–or alternatively to defend evolutionary naturalism. The third,„Theology of Nature”starts from traditional religious beliefs about God and human nature and reformulates them in the light of current science. I point to examples of each of these paths in papers by other participants in this symposium, and suggest that all three paths can contribute to the task of relating science and religion today.     

Natural mentor relationships among latina adolescent mothers: Psychological adjustment,moderating processes,and the role of early parental acceptance

Investigated the antecedents, effects, and underlying characteristics of natural mentor relationships in a sample of 54 inner-city, Latina adolescent mothers. Women with mentors reported significantly lower levels of depression and anxiety than those without mentors despite similar levels of stress exposure and overall support resources. Young women with natural mentors were also more satisfied with their support resources and appeared better able to cope effectively with relationship problems. Finally, women with mentors recalled their childhood relationships with their mothers as more accepting. Mentor relationships appear to enhance young women's capacity to benefit from their support resources and offset the effects of relationship problems. Implications for future research and intervention strategies are discussed. This study was conducted while Josefina Contreras was supported by a training grant from the National Institute of Child Health and Human Development which was awarded to the Psychology Department of the University of Illinois. Assistance was also provided by grants from the W. T. Grant Foundation, the National Institute of Child Health and Human Development, and the Office of Research on Women's Health to Jean Rhodes, and the University of Illinois Research Board to Sarah Mangelsdorf. We also gratefully acknowledge the assistance of Fabricio Balkazar, James Kelly, Joseph McGrath, Adena Meyers, the staff and participants at the service settings, and the anonymous reviewers.     

EVOLUTIONARY THEORY AND CHRISTIAN ETHICS: ARE THEY IN HARMONY?

Abstract. Does modern evolutionary theory (specifically Darwinism) pose a problem for the Christian's thinking about morality? It certainly poses threats for those who would argue that certain practices are wrong because they are “unnatural.” Liberal Christians can probably get around these questions. But at a deeper level, despite superficial similarities between its conclusions and the Love Commandment, Darwinism points to an essential relativism about morality, thereby striking at the very core of all Christian thought on moral behavior. Thus, those who are worried about the clash between science and religion have good reasons for their worries.