GALILEO STILL GOES TO JAIL: CONFLICT MODEL PERSISTENCE WITHIN INTRODUCTORY ANTHROPOLOGY MATERIALS

Historians have long since rejected the dubious assertions of the conflict model, with its narratives of perennial religion versus science combat. Nonetheless, this theory persists in various academic disciplines, and it is still presented to university students as the authoritative historical account of religion–science interactions. Cases of this can be identified within modern anthropology textbooks and reference materials, which often recapitulate claims once made by John W. Draper and Andrew D. White. This article examines 21st‐century introductory anthropology publications, demonstrating how such works perpetuate religion–science myths and the notion that history has been replete with inevitable religion versus science warfare. In particular, this study reveals how such introductory materials propagate discord narratives associated with the Scientific Revolution and the Enlightenment. Affiliated with these anecdotes are oversimplified accounts of religious responses to heliocentrism and evolutionary theory, as well as claims that science has invariably led to the usurpation of religious belief and secularization from Galileo onwards.     

Imaginative Faith: Apocalyptic,Science Fiction Theory,and Theology

Abstract : Both pastors and academic theologians have struggled with the place of apocalyptic language and imagery within the modern worldview. Many have dismissed apocalyptic as escapist and have alleged that it is divorced from the political and social concerns at the heart of contemporary theology and practice. Yet, contemporary critical theorists have overcome similar suspicions about science‐fiction and now embrace it as a unique vehicle for thinking about the ills and the promise of contemporary culture. This essay suggests that within contemporary critical theory one finds useful tools for reading and using apocalyptic language and imagery as a means for engaging a world threatened by sin and violence.     

Supervision and imagination

Abstract :  This paper explores the role of imagination for the supervisor and examines the differences between the supervisor's use of creative and defensive imagination. It is suggested that reverie and imagining play a central role in supervision but that these need to be harnessed in the service of the reality principle. It is argued that the Jungian emphasis on the ego-self relationship provides a context for this process. A clinical example of work with a supervisee is described in which hidden aspects of a strong erotic transference/countertransference were revealed in the supervisor's imagining and became available for reflection.     

What is a Jungian analyst dreaming when myth comes to mind? Thirdness as an aspect of the anima media natura

Listening analytically is not listening just to what is said but listening to what is just below the surface waiting to be said. This paper looks at Jung's insight into a ‘third thing’ being created intra‐psychically and within the analytic encounter. Ogden's concept of an ‘analytic third’ is used to describe the clinical aspects of this thirdness. This paper explores: how the state of thirdness is created and accessed through use of reverie and associative dreaming; how the material emerging from it is used in a from or about manner; and the eventual fate of the third in a successful analysis by a reexamination of plates four and ten of the Rosarium. The focus is particularly on the awareness and possible meanings of mythological motifs appearing in the mind of the analyst while in session. Thirdness can be viewed as the interpersonal aspect of the anima media natura and functions in a way that informs us of permeability in and between individuals, while the operation of the anima mundi means that there is always an inseparability of the individual with the world.     

WILLIAM HAZLITT,OBSESSIVE LOVE,AND LIBER AMORIS

William Hazlitt, a distinguished literary figure of the early nineteenth century and a forerunner of psychoanalytic insights, had a keen awareness of the impact of the imagination on assessing works of art. At forty‐two, he became hopelessly involved in an obsessive love affair with a nineteen‐year‐old woman and could not extricate himself from the relationship. The affair followed the death of his father, a powerful influence on his life. Factors in his obsessive love included finding an object of idealization subject to his imaginative creation and narcissistically reexperiencing himself about to begin a new life.     

How should utilitarians think about the future?

Abstract

Utilitarians must think collectively about the future because many contemporary moral issues require collective responses to avoid possible future harms. But current rule utilitarianism does not accommodate the distant future. Drawing on my recent books Future People and Ethics for a Broken World, I defend a new utilitarianism whose central ethical question is: What moral code should we teach the next generation? This new theory honours utilitarianism’s past and provides the flexibility to adapt to the full range of credible futures – from futures broken by climate change to the digital, virtual and predictable futures produced by various possible technologies.     

Consciousness without Bodies: Rethinking the Power of the Visualised Brain

This article examines the possibility of the futuristic assumption that the human mind will converge with artificial intelligence technology to create an enhancement of consciousness. By studying how a correlation between consciousness and the brain is made through visual tools that are used in neuroscience, this article elaborates on how these findings affect research that is done in philosophy on the concept of consciousness. This article proposes a new approach on studying the brain, by examining it as a theoretical object, which gives every research field the possibility to argue over the truth in the images that are created of the brain.     

Priming,not inhibition,of related concepts during future imagining

Remembering the past and imagining the future both involve the retrieval of details stored in episodic memory and rely on the same core network of brain regions. Given these parallels, one might expect similar component processes to be involved in remembering and imagining. While a strong case can be made for the role of inhibition in memory retrieval, few studies have examined whether inhibition is also necessary for future imagining and results to-date have been mixed. In the current study, we test whether related concepts are inhibited during future imagining using a modified priming approach. Participants first generated a list of familiar places and for each place, the people they most strongly associate with it. A week later, participants imagined future events involving recombinations of people and places, immediately followed by a speeded response task in which participants made familiarity decisions about people’s names. Across two experiments, our results suggest that related concepts are not inhibited during future imagining, but rather are automatically primed. These results fit with recent work showing that autobiographically significant concepts (e.g., friends’ names) are more episodic than semantic in nature, automatically activating related details in memory and potentially fuelling the flexible simulation of future events.     

Greenscreen teaching: Institutional instability and classroom innovation

“Greenscreen Teaching” explores how the stresses of institutional and social change impact teaching and learning, and the creative resourcefulness born out of instability. In precarious institutions and social contexts, relevant outcomes for theological learning include developing attentiveness, robust moral discernment, and courageous speech seasoned by maturing convictions and pastoral sensitivities. I utilize greenscreen acting as a suggestive metaphor for describing four creative teaching strategies targeting these outcomes. Subsections gather insights from:

• Etymology of disaster‐related words: Capitalize on the moment and “go big.”
• Creative method: Improvise and keep it sharp.
• Ritual theory: Creatively repurpose familiar but underutilized traditions.
• Service learning: Widen the networks of community connection.

Each subsection also revisits moments and learning activities from a graduate course in feminist theology. Navigating constant transition impacts every aspect of the classroom. Nevertheless, a teaching scholar can resource this precariousness as creative agency for voice, solidarity, and mutual learning.     

Was Il’enkov an Aesthetician?

E. V. Il’enkov proceeded from the classical philosophical notion of Beauty considered in organic unity with Truth and Good. Following Marx, he regarded the sense of Beauty, the supreme mental feeling, as a product of history. Il’enkov insisted on the universal character of this feeling, for its basis is an activity of imagination which also lies at the root of any creative work. His criticism of modern art rested on analysis of the process of disintegration of personality, its capabilities within industrial civilisation to break the natural tie between Truth, Good and Beauty.