On Biotechnology,Theology, and the Human Sciences

There may be very good Christian theological reasons to oppose human biotechnological enhancement. It is, however, difficult to discern what they are. Much of the specifically Christian response to transhumanist biotechnological enhancement has revolved around the metaphysics of human persons; this is hardly surprising, given that similar themes appear in other bioethical themes, such as over in vitro fertilization, abortion, and euthanasia. The main aim of this paper is to clarify the theological requirements for such responses, particularly those that are mistakenly delegated to scientists. In particular, the paper will focus on the need for a Christian theological account of human nature that does not unduly rely on biological accounts of the same.     

What kind of kind is intelligence?

The model of human intelligence that is most widely adopted derives from psychometrics and behavioral genetics. This standard approach conceives intelligence as a general cognitive ability that is genetically highly heritable and describable using quantitative traits analysis. The paper analyzes intelligence within the debate on natural kinds and contends that the general intelligence conceptualization does not carve psychological nature at its joints. Moreover, I argue that this model assumes an essentialist perspective. As an alternative, I consider an HPC theory of intelligence and evaluate how it deals with essentialism and with intuitions coming from cognitive science. Finally, I highlight some concerns about the HPC model as well, and conclude by suggesting that it is unnecessary to treat intelligence as a kind in any sense.     

ON SOCIAL EVIL AND NATURAL EVIL: IN CONVERSATION WITH CHRISTOPHER SOUTHGATE

In this contribution, the author engages in a conversation with Christopher Southgate on the relationship between social evil and what is called natural “evil.” Theologically, this centers around an understanding of creation and fall. It is argued that Southgate typically treats soteriology and eschatology as themes pertaining to an evolutionary theodicy, whereas an adequate ecotheology would discuss the problem of natural suffering under the rubric of the narrative of God's economy. The question is then how that story is best told.     

Nature Gives Us Strength: Exposure to Nature Counteracts Ego-Depletion

Previous research rarely investigated the role of physical environment in counteracting ego-depletion. In the present research, we hypothesized that exposure to natural environment counteracts ego-depletion. Three experiments were conducted to test this hypothesis. In Experiment 1, initially depleted participants who viewed pictures of nature scenes showed greater persistence on a subsequent anagram task than those who were given a rest period. Experiment 2 expanded upon this finding by showing that natural environment enhanced logical reasoning performance after ego-depleting task. Experiment 3 adopted a two- (depletion vs. no-depletion) -by-two (nature exposure vs. urban exposure) factorial design. We found that nature exposure moderated the effect of depletion on anagram task performance. Taken together, the present studies offer a viable and novel strategy to mitigate the negative impacts of ego-depletion.     

The Option for Life

In today's Anthropocene, the reality of our growing global population, with its requirement of and strain upon the natural world, and our grave projected ecological outlook pose new challenges for Christian ethicists. How can both people and the earth flourish? Discussed within the context of theological and secular reflections on natural law, this article proposes one answer to such a question through a recasting of the human right to nature by way of a deep and wide understanding of vocation. Using Luther as a prototype who demonstrates the innate value of all life forms and offers an innovative working concept of vocation, it is here shown how an emphasis on vocation, when extended ecologically, can promote the option of life for all.     

孔子与泰德·本顿的生态观之比较

20世纪后半期,人类面临的最突出的问题就是全球性的生态危机和环境问题。摆脱人类生存的困境,走向具有生态持续性的文明社会是中国现代化实践面临的严峻挑战。本文试将孔子和泰德·本顿的生态观加以比较,求同存异,发掘其中蕴含的积极因素。两者在对自然的解读上,强调自然的客观实在性,重视自然的内在价值和对自然规律的遵循;在人与自然的关系上,阐发人与自然的息息相关性和密不可分性,强调二者相互作用。相互影响;在对自然资源的利用上,强调合理地支配和有限地利用自然,承认自然的极限。这些思想为我国生态文明建设提供了有益的借鉴。     

Why We Walk the Way We Do

By using inverse dynamics and forceplate recordings, this study established the principle of oscillating systems and the influence of gravity and body parameters on the programming of the gait parameters, step frequency and length. Calculation of the ratio of the amplitude of the center of mass (CM) and the center of foot pressure (CP) oscillations yielded an equation and established a biomechanical constant, the natural body frequency (NBF). NBF appears to be an absolute invariant parameter, specific to human standing posture and gait in terrestrial gravity, which influences the relative positions of CM and CP and whose value separates the frequency bands of standing posture from those for gait. This equation was tested by using the experimental paradigm of stepping in place and then used in calculating the magnitude of CM oscillations during gait. The biomechanical analysis of the experimental observations allows one to establish the relationships between body parameters and gravity and the central programming of locomotor parameters.     

The evolution of the primates: Anglicanism,primacy and conciliarity

Contemporary debate about the relationship between civil and religious law, highlighted by the Archbishop of Canterbury's 2008 lecture on ‘Civil and Religious Law in England’, prompts a reassessment of the place of ius divinum in the understanding of the nature of law. This article questions the assumption of modernity that there is no place for divine law, and briefly surveys the different role played by divine law in Judaism, Islam and Christianity. It examines the contrasting Christian perspectives of Aquinas and Duns Scotus, which leads to a critique of the relationship between personal welfare and the common good. Since, in the context of post-modernism, questions related to divine law are once again being addressed, the article criticises aspects of a fundamentalist approach to it in both Islam and Christianity. It argues that, from a Christian perspective, the personal truth of Jesus Christ embodies the place where the divine freedom comes into relation with human freedom. It concludes that in reflecting on a common praxis for humanity, it is this embodied relationship which provides the basic perspective for practitioners of canon law to contribute in a significant way to the debate now gathering momentum.     

Medication for Complex Posttraumatic Disorders

Treatment guidelines and reviews of outcome studies agree that drugs are valuable for moderation of irrational moods and impulsivity that interfere with thoughtfulness and cooperativeness. As such, they empower patients to make good use of psychotherapy for mastery of the risk of betrayal in intimate relationships, which is the typical recurrent traumatic event in complex posttraumatic disorders. Psychotherapy, for its part, has demonstrated correction and lasting remission of disorder in the aftermath of certain kinds of single trauma and promises further development to achieve similar efficacy for complex posttraumatic disorders. This article summarizes the strengths and limitations of each class of psychiatric drugs. It explains how the natural course of complex posttraumatic disorders greatly contaminates observations of medication efficacy and fosters unrealistic expectations for drug development.