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action, subjects maintained their level of performance accuracy even though modeled and visual-monitoring guidance were withdrawn.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.     

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 First, theodicy has generally been regarded as an outdated concept, and it is rare to see a lively discussion of it in today's academia except for in theology.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.     

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.     

Posttraumatic growth in survivors of a natural disaster: the role of social axioms of religiosity,reward for application,and social cynicism

The positive psychology movement has impelled trauma research to focus not only on debilitating aspects of trauma experiences, but also on its positive outcomes such as posttraumatic growth (PTG). We investigated how the social themes of religiosity, reward for application, and social cynicism, as part of the individual’s distal culture, contribute to PTG among natural disaster survivors. We tested a model wherein social axioms of religiosity, reward for application, and social cynicism predict PTG, and their relationships are mediated by adaptive cognitive processing of trauma. The model was tested in a sample of Filipino survivors of typhoon Haiyan using structural equation modeling. The results support the proposed model except for the influence of social cynicism. The findings suggest that generalized beliefs about the social world play an important role in the development of PTG, and must be considered to understand how growth occurs in the aftermath of a traumatic event.     

RELIGION AND RELIGIOUS BELIEFS AS EVOLUTIONARY ADAPTATIONS

Scholars employing an evolutionary approach to the study of religion and religious beliefs search for ultimate explanations of the origin, propagation, and persistence of religious beliefs. This quest often pairs in debate two opposing perspectives: the adaptationist and “by‐product” explanations of religion and religious beliefs. The majority of scholars prefer the by‐product approach, which is agnostic and even doubtful of the usefulness of religious beliefs. Despite this pervasive negativity, it seems unwarranted to deny the great usefulness of religious beliefs—particularly concerning their past utility. Instead, adaptationist explanations of religion and religious beliefs must be re‐established as interesting and useful approaches to the study of religious beliefs.     

A RANDOMNESS‐BASED THEODICY FOR EVOLUTIONARY EVILS

We develop and knit together several theodicies in order to find a more complete picture of why certain forms of (nonhuman) animal suffering might be permitted by a perfect being. We focus on an especially potent form of the problem of evil, which arises from considering why a perfectly good, wise, and powerful God might use evolutionary mechanisms that predictably result in so much animal suffering and loss of life. There are many existing theodicies on the market, and although they offer helpful resources, we combine and further develop several proposals to produce a composite theodicy that avoids certain shortcomings of the individual theodicies. An important element of our project is locating a role for randomness in cosmic and biological evolution. In particular, we show how randomness might enhance or enable certain goods, including everlasting goods, at the risk of temporary evils.     

A priori causal laws

Sober and Elgin defend the claim that there are a priori causal laws in biology. Lange and Rosenberg take issue with this on Humean grounds, among others. I will argue that Sober and Elgin don’t go far enough – there are a priori causal laws in many sciences. Furthermore, I will argue that this thesis is compatible with a Humean metaphysics and an empiricist epistemology.