Darwinizing debunking arguments

To ‘Darwinize’ a debunking argument is to broaden and thereby strengthen it in ways inspired by Charles Darwin. It is to employ Darwinian strategies that converge on the conclusion that certain putative phenomena – the reality of stance‐independent moral properties, for instance – are illusory or epistemically problematic for animals like us. The aim of this essay is to defend one such strategy and illustrate its power relative to most evolutionary debunking arguments currently on offer.     

Effects of a Rite of Passage Ceremony on Veterans' Well‐Being

Mixed methods were used to assess the impact of a Veterans Vision Fast program on 5 veterans' mental health. Posttraumatic stress disorder, depression, psychological flourishing, life satisfaction, and well‐being were measured twice before and twice after the program using a data collection app. Semistructured interviews assessed veterans' perceived experiences. The authors found significant overall changes and large effect sizes in each outcome over 6 weeks, and several themes emerged from the veterans' responses. The program positively affected veterans' lives.     

专业社会工作者的角色与和谐医患关系的构建

当前医疗纠纷频繁发生,医患关系日趋紧张,问题的复杂性呼唤着多种力量的积极参与和共同努力。作为一种综合性的助人手段,社会工作者在严格秉承专业价值观的基础上,运用三大专业方法,协助医患双方有效预防、和平解决医疗纠纷问题,肩负着构建和谐医患关系的专业使命。     

Beyond Reductionism: Reinventing the Sacred

We have lived under the hegemony of the reductionistic scientific worldview since Galileo, Newton, and Laplace. In this view, the universe is meaningless, as Stephen Weinberg famously said, and organisms and a court of law are “nothing but” particles in morion. This scientific view is inadequate. Physicists are beginning to abandon reductionism in favor of emergence. Emergence, both epistemological and ontological, embraces the emergence of life and of agency. With agency comes meaning, value, and doing, beyond mere happenings. More organisms are conscious. None of this violates any laws of physics, but it cannot be reduced to physics. Emergence is real, and the tiger chasing the gazelle are real parts of the real universe. We live, therefore, in an emergent universe. This emergence often is entirely unpredictable beforehand, from the evolution of novel functionalities in organisms to the evolution of the economy and human history. We are surrounded on all sides by a creativity that cannot even be prestated. Thus we have the first glimmerings of a new scientific worldview, beyond reductionism. In our universe emergence is real, and there is ceaseless, stunning creativity that has given rise to our biosphere, our humanity, and our history. We are partial co-creators of this emergent creativity. It is our choice whether we use the God word. I believe it is wise to do so. God can be our shared name for the true creativity in the natural universe. Such a view invites a new sense of the sacred, as those aspects of the creativity in the universe that we deem worthy of holding sacred. We are not logically forced to this view. Yet a global civilization, hopefully persistently diverse and creative, is emerging. I believe we need a shared view of God, a fully natural God, to orient our lives. We need a shared view of the sacred that is open to slow evolution, because rigidity in our view of the sacred violates how our most precious values evolve and invites ethical hegemony. We need a shared global ethic beyond our materialism. I believe a sense of God as the natural, awesome creativity in the universe can help us construct the sacred and a global ethic to help shape the global civilization toward what we choose with the best of our limited wisdom.     

Five Key Topics on the Frontier of Theology and Science Today

Abstract : This article explores the creative mutual interaction between Christian theology and the natural sciences through five key issues: (1) the relation between creation ex nihilo and Big Bang cosmology; (2) biological evolution and continuous creation; (3) the search for non‐interventionist objective divine action in light of physics and biology; (4) the problem of suffering in nature and with it the turn to redemption theology via the bodily Resurrection of Jesus; and (5) the challenge raised for its eschatological implications by scientific predictions for the future of the universe. The article concludes with a brief suggestion for the ways Christian theology, reformulated in light of these sciences, might offer creative suggestions for future scientific research, and, in doing so, complete the loop promised by the phrase “mutual creative interaction.”     

《管子》"时"观初探

"时"观念是理解中国古代思想的重要线索。在一定层面上讲,"时"观念的延展及其实践承载着传统农业社会的绵延。"时"在《管子》中是一个基础性的核心概念,贯通全文,它传承"时"的原发观念和本质特性,融入气、阴阳、五行思想,与道、德、法相通融,"时"作为论理基准,在"治国安邦"、"经世致用"中具有统领性意义。     

Nomic Universals and Particular Causal Relations: Which are Basic and Which are Derived?

Armstrong holds that a law of nature is a certain sort of structural universal which, in turn, fixes causal relations between particular states of affairs. His claim that these nomic structural universals explain causal relations commits him to saying that such universals are irreducible, not supervenient upon the particular causal relations they fix. However, Armstrong also wants to avoid Plato’s view that a universal can exist without being instantiated, a view which he regards as incompatible with naturalism. This construal of naturalism forces Armstrong to say that universals are abstractions from a certain class of particulars; they are abstractions from first-order states of affairs, to be more precise. It is here argued that these two tendencies in Armstrong cannot be reconciled: To say that universals are abstractions from first-order states of affairs is not compatible with saying that universals fix causal relations between particulars. Causal relations are themselves states of affairs of a sort, and Armstrong’s claim that a law is a kind of structural universal is best understood as the view that any given law logically supervenes on its corresponding causal relations. The result is an inconsistency, Armstrong having to say that laws do not supervene on particular causal relations while also being committed to the view that they do so supervene. The inconsistency is perhaps best resolved by denying that universals are abstractions from states of affairs.

从"性"、"命"概念的演化看《易传》的著作年代及思想渊源

本文通过对先秦儒学"性"、"命"概念之演化与发展的历史考察,指出:《易传》的性命之论与《中庸》、楚简、孟学相契,而与荀学不类;《易传》的创作年代是在荀子之前之思孟学派形成和兴盛时期,而不是在荀子之后。     

Reproducing human actions and action sequences: “Do as I Do!” in a dog

We present evidence that a dog (Philip, a 4-year-old tervueren) was able to use different human actions as samples against which to match his own behaviour. First, Philip was trained to repeat nine human-demonstrated actions on command (‘Do it!’). When his performance was markedly over chance in response to demonstration by one person, testing with untrained action sequences and other demonstrators showed some ability to generalise his understanding of copying. In a second study, we presented Philip with a sequence of human actions, again using the ‘Do as I do’ paradigm. All demonstrated actions had basically the same structure: the owner picked up a bottle from one of six places; transferred it to one of the five other places and then commanded the dog (‘Do it!’). We found that Philip duplicated the entire sequence of moving a specific object from one particular place to another more often than expected by chance. Although results point to significant limitations in his imitative abilities, it seems that the dog could have recognized the action sequence, on the basis of observation alone, in terms of the initial state, the means, and the goal. This suggests that dogs might acquire abilities by observation that enhance their success in complex socio-behavioural situations.This contribution is part of the special issue “Animal Logics” (Watanabe and Huber 2006).     

IRRATIONAL BELIEFS AND SOCIAL CONSTRUCTIONISM: CORRELATIONS WITH ATTITUDES ABOUT REALITY,BELIEFS ABOUT PEOPLE,AND COLLECTIVE SELF-ESTEEM

Rational Emotive Behavior Therapy (REBT) is theoretically consistent with the postmodern social constructionist assumption of a reciprocal causality between the individual and society. In a test of this claim, REBT irrationalities as measured by the Irrational Belief Scale and by the Survey of Personal Beliefs were correlated with Attitudes toward Reality, Cynicism, Beliefs in the Conventional Goodness of People, and Collective Self-Esteem. All measures of irrationality identified the postmodern social constructionism recorded by the Attitudes toward Reality Scale as rational. Especially the Irrational Belief Scale identified Cynicism and Beliefs in the Conventional Goodness of People as irrational and Collective Self-Esteem as rational. The Survey of Personal Beliefs described Collective Self-Esteem as irrational and therefore suggested that the conceptual framework of REBT can promote negative assessments of collectivistic forms of adjustment. Most importantly, however, these data confirmed that REBT includes potentials that are compatible with postmodern social constructionism. Address correspondence to P. J. Watson, Psychology/Department # 2803, University of Tennessee at Chattanooga, 350 Holt Hall-615 McCallie Ave, Chattanooga, TN 37403, USA; e-mail: paul-watson@utc.edu