HIGH SCIENCE AND NATURAL SCIENCES: GREEK THEOLOGIANS AND THE SCIENCE AND RELIGION INTERACTIONS (1832–1910)

What was science for the Orthodox Greek theologian of the nineteenth century? How did it feature in his (theologians were all men at the time) own work? This article is an attempt to describe the science and religion interactions by placing Greek Orthodox theologians of the nineteenth century in the center of the historical narrative, rather than treat them as occasional deuteragonists in the scientists’ historiography. The picture that emerges is far more complicated than one of antagonism, indifference, conflict, or coexistence. Greek theologians saw themselves as scientists and treated theology as a positive, rational science. They developed strategies to delineate their disciplinary borders and safeguard their identity as expert scholars by harnessing their university and academic credentials. For that reason, they had to invoke famous German and other Western theologians, while ensuring that they were seen as true defenders of Orthodox Christianity. The idea of science was an integral part of this achievement.     

Ritual and Recovery: Traditions in Disaster Ritualizing

The aim of this article is partly to analyze and discuss the ritual traditions in the Norwegian context, called disaster services, which consists in ritualizing as a response to accidents and disasters. Furthermore, we find it relevant to understand these traditions in relation to two aspects of recovery: personal and social recovery. From a practical theological perspective, the new traditions are interesting for the understanding of how the churches work in situations where people have stressful experiences, and for developing an understanding of contemporary religion.     

Positive Loss and Tragic Memory: On the Preservation of Community

Theologies of disaster have to recognize exceptional disasters in the framework of a general human exposure to vulnerability, while engaging in the formation of human and religious resilience. Resilience is about “bouncing back and forward” in and through precautionary and self‐adaptive responses to disasters. Drawing up a distinction between personal tragedies and socially shared disasters, the basic argument is that the reconnection of disrupted communities lies at the center of both tragedy and disaster. This article describes a post‐secular theology of tragedy and disaster that mainly stays in a vernacular language, referring to basic assumptions of the gospel while refraining from using the heavier repertoires of Christian doctrine.     

Evaluative ratings and attention across the life span: emotional arousal and gender

This study was designed to investigate the evolution of emotional processing over the whole adult life span as a function of stimulus arousal and participants’ gender. To this end, self-reported affective evaluation and attentional capture prompted by pleasant and unpleasant pictures varying in arousal were measured in a large sample of participants (n?=?211) balanced by gender and equally spread across seven decades from 20 to 90 years. Results showed age differences only for affective evaluation of pleasant stimuli, with opposite patterns depending on stimulus arousal. As age increased, low-arousing pleasant cues (e.g. images of babies) were experienced as more pleasant and arousing by both males and females, whereas high-arousing stimuli (e.g. erotic images) were experienced as less pleasant only by females. In contrast, emotional pictures (both pleasant and unpleasant) were effective at capturing attention in a similar way across participants, regardless of age and gender. Taken together, these findings suggest that specific emotional cues prompt different subjective responses across different age groups, while basic mechanisms involved in attentional engagement towards both pleasant and unpleasant stimuli are preserved in healthy ageing.     

Posttraumatic Stress Disorder and Emotion‐Focused Coping Among Disaster Mental Health Counselors

The authors surveyed 235 disaster mental health counselors (DMHCs) for levels of posttraumatic stress disorder (PTSD) symptom severity. A correlational design was used to examine the roles of adult attachment security, emotion regulation, and mindfulness in predicting PTSD symptoms among this group. Each of the 3 predictors was negatively correlated with PTSD symptom severity, and data supported a mediating role for emotion regulation. Results may inform DMHCs, other counselors, and individuals who train or deploy DMHCs.     

STIRPICULTURE: SCIENCE‐GUIDED HUMAN PROPAGATION AND THE ONEIDA COMMUNITY

Between 1869 and 1879, the communal Christian group the Oneida Community undertook a pioneering eugenics experiment called “stirpiculture” in upstate New York. Stirpiculture resulted in the planned conception, birth, and communal rearing of fifty‐eight children, bred from selected members of the Oneida Community. This article concerns how the Oneida Community's unique approach to religion and science provided the framework for the creation, process, and eventual dissolution of the stirpiculture experiment. The work seeks to expand current understanding of the early history of eugenics in the United States by placing its practice more than two decades earlier than is generally considered. Additionally, this article situates the Community's leader John Humphrey Noyes as an early eugenics and social scientific thinker. Finally, the treatment provides a case study for the transitional period in mid to late nineteenth century America whereby scientific modes of epistemology were accommodated within or supplanted by theological worldviews.     

What did Popper learn from Lakatos?

The canonical version of the history of twentieth century philosophy of science tells us that Lakatos was Popper’s disciple, but it is rarely mentioned that Popper would have learned anything from Lakatos. The aim of this paper is to examine Lakatos’ influence on Popper’s philosophical system and to argue that Lakatos did have an important, yet somewhat unexpected, impact on Popper’s thinking: he influenced Popper’s evolutionary model for ‘progress’ in science. And Lakatos’ influence sheds new light on why and how Popper continually revised one of the central claims of his philosophy of science: the evolutionary account of scientific theory change.     

Reflections 10 Years Post–Hurricane Katrina: Implications for Addiction Counseling

Ten years post–Hurricane Katrina, the authors reflected on the aftermath through the eyes of addiction treatment professionals to become better prepared for future tragedies. The lessons learned, the authors' personal reflections, and implications for clinical practice and counselor education are provided.     

HOW SCIENCE CAN HELP RELIGION BENEFIT SOCIETY

Abstract. Modern science has given us a revolutionary new understanding of the close interrelationship and interdependence of humans not only with all other humans but with all other living species and with the nonliving elements of the geosphere and the rest of the universe. This new understanding can provide a basis for new understandings of (1) the basic nature of religion, (2) the basic principles of major world religious traditions, and (3) the basic principles of religious ethics. The new understanding of religious ethics will involve a better understanding of our rights and responsibilities, as individuals and groups, with respect to other individuals and groups of humans, other living species, and the nonliving universe. This improved understanding will benefit not only human individuals and human societies, local and global, but also local and global ecosystems.     

Family therapists in trauma-response teams: bringing systems thinking into interdisciplinary fieldwork

Attention to the mental health facets of disaster-preparedness and trauma-response teams has increased considerably over the past decade. As family therapists take part in these efforts, they bring with them a worldview that adds valuable contributions to the nature in which fieldwork is conducted and the manners in which interdisciplinary teams function on the ground. In this article, we present how systems thinking sensitizes trauma workers to a variety of clinical presentations and biopsychosocial complexities inherent in this work. We describe common clinical- and practice-related challenges, alongside practical strategies for effectively dealing with these challenges. We draw upon our experiences as family therapists trained in the field of trauma, and our work as field responders, supervisors and team leaders across a variety of local and large-scale disaster events and contexts.