CHRIST AND EVOLUTION: A DRAMA OF WISDOM?1

Abstract This paper argues that a genuine engagement of Christianity with evolution needs to include a discussion of Christology. Further, it develops a particular approach to Christology through a theo‐dramatic account of incarnation. The somewhat static post‐Chalcedon theological categories of divine and human natures are hard to square with contemporary evolutionary accounts of human origins. Once the divine Logos is portrayed in the active categories of Wisdom it becomes easier to envisage divine and creaturely wisdom coexisting in the person of Christ. I argue, in particular, that a focus on God's agency through a modified version of Hans Urs von Balthasar's account of theo‐drama invites participation and affirms human agency in a way that grand narratives do not. More particularly, drawing on examples from hominid evolution, contemporary discussion of paleontology and cooperative evolutionary theories, I suggest that the most convincing accounts of evolutionary biology fit into this theo‐dramatic account more readily than alternatives. As such, in the spirit of Robert Boyle, this paper deliberately blurs the categories of revealed and natural theology by arguing that we can make sense of the former through concentration on the latter.     

Developing work–family balance through conflict management*

An often‐neglected perspective is that work–family incompatibilities are not only intrapersonal role conflicts but also typically involve interpersonal conflicts. This study adopts an episodes approach and uses the theory of cooperation and competition to understand the interaction that promotes resolving work–family conflict incidents. Two‐hundred and four Chinese dual‐career parents each described a specific work–family conflict incident and responded to specific questions to code the interaction. Structural equation analyses indicated that cooperative goals facilitated constructive controversy that in turn promoted high quality resolutions, strong relationships, and confidence in the future of their work and family lives.     

财富越多，责任越大：资金数量和来源对公共物品困境中第三方惩罚的影响

本研究探讨了公共物品困境中,初始资金的数量和来源如何影响第三方对成员贡献值的评价及惩罚。行为结果发现了“贵族责任效应”,即在同等贡献值条件下,相比于获得较少初始资金的成员,第三方会更重地惩罚获得较多初始资金的成员。当初始资金是随机分配而非通过个人努力获得时,该效应更强。在神经层面上,发现初始资金的数量和来源调节了第三方评估贡献值时所诱发的FRN和P3成分。其中FRN波幅与惩罚力度显著相关。本研究揭示了初始资金数量和来源如何调节第三方对成员贡献的评估及相关惩罚决策。     

I’ll just watch: Do the pro-social effects of coordination really generalize to non-actors?

ABSTRACT

Moving in time together has been shown to cultivate pro-social effects in co-actors, such as cooperation and helping. But less is known about who these effects apply to – whether they are restricted only to co-actors, or whether they generalize to those not involved in the coordination. One difference between past work finding generalized vs. restricted effects is whether these “outsiders” were present for the coordination or not. The present study explores whether the pro-social effects of coordination are seen towards observers as well as co-actors, and whether the absence or presence of observers during the coordination is a determining factor. Results show that greater cooperation following coordination is only seen amongst co- actors, regardless of whether the observers were present during the task or not. Findings are discussed in the context of the literature and alternative explanations for research showing generalized effects are suggested.     

Stout,Rawls, and the Idea of Public Reason

Jeffrey Stout claims that John Rawls's idea of public reason (IPR) has contributed to a Christian backlash against liberalism. This essay argues that those whom Stout calls “antiliberal traditionalists” have misunderstood Rawls in important ways, and goes on to consider Stout's own critiques of the IPR. While Rawls's idea is often interpreted as a blanket prohibition on religious reasoning outside church and home, the essay will show that the very viability of the IPR depends upon a rich culture of deliberation in which all forms of reasoning can be put forth for consideration. This clarification addresses the perception that the IPR imposes an “asymmetrical burden” upon believers. In fact, the essay suggests that there are good reasons why believers, qua believers, might endorse the IPR.     

A randomised trial of the effect of appearance versus health-framed messages on engagement with an online brief screening and alcohol reduction intervention

Objectives: To compare the impact of appearance versus health-framed messages on engagement in a brief web-based risk screening and alcohol reduction intervention.

Design: Randomised trial delivered via Drinkaware’s website. Visitors were exposed to appearance (n?=?51,588) or health-framed messages (n?=?52,639) directing them towards an AUDIT-C risk screening questionnaire. Users completing this questionnaire were given feedback on their risk level and extended frame-congruent information.

Outcomes: The primary outcome is completion of the AUDIT-C questionnaire. The secondary outcome is whether the participant accessed any of four further resources.

Results: The appearance-framed message led to a small but significant increase in the number of users completing the AUDIT-C compared to the health-framed message (n?=?3,537, 6.86% versus n?=?3,355, 6.37%, p?<?0.01). Conversely, following subsequent risk feedback, users exposed to extended health-framed information were more likely to access further resources (n?=?1,146, 2.17% versus n?=?942, 1.83%, p?<?0.01).

Conclusions: Physical appearance-framed messages increased the likelihood of engagement with an online alcohol screening and brief intervention tool, whereas health-framed messages increased the likelihood of accessing further resources. This highlights the potential for the use of multi-level approaches in alcohol reduction interventions.     

Latent pattern analysis of conscious cooperation for developing sustainable transport

• This study explores the emerging pattern of conscious cooperation in travel mode selection for developing sustainable transport. A conceptual model for investigating the formation of conscious cooperation is examined based on a multi-factor latent cluster analysis of the survey data from Chinese cites. The study identifies three dominant patterns including the diversity average pattern, the pro-social pattern and the pro-environment pattern. An analysis of such patterns reveals that improving mobility and accessibility is more important than increasing availability of transport facilities for enhancing conscious cooperation. It finds out that there is much more to be done in addressing the concern of travelers on social equity and environment for sustainable transport development. These findings above provide better understanding of the formation of conscious cooperation for developing sustainable transport.

     

SAVING THE “SECULAR”: The Public Vocation of Moral Theology1

The London suicide bombings of July 7, 2005 were partly the revolt of moral earnestness against a liberal society that, enchanted by the fantasy of rationalist anthropology, surrenders its passionate members to a degrading consumerism. The “humane” liberalism variously espoused by Jürgen Habermas, John Rawls, and Jeffrey Stout offers a dignifying alternative; but it is fragile, and each of its proponents looks for allies among certain kinds of religious believer. Stanley Hauerwas, however, counsels Christians against cooperation. On the one hand, he is right to resist, insofar as liberalism illiberally excludes theology from public discourse. On the other hand, not all humane liberalism does this: Stout's, for example, is genuinely polyglot, requiring not a common secularist language but a common ethic of communicating. Such a liberal ethic and its attendant anthropology merit the support of Christians: there may be more to be said about the Kingdom of God than respect, tolerance, and fairness, but there will not be less. The Christian has good theological reasons to expect some concord with other inhabitants of secular space. Ethical distinctiveness is no measure of theological integrity; and neither theology (pace Barth) nor biblical narrative (pace Richard Hays) should be expected to do all of the ethical running. If Christians are to be thorough in their moral theology and intelligible in their public statements, then they must borrow non‐theological material, formulate abstract concepts, and engage in casuistical analysis. Nevertheless, if an anxious insistence on distinctiveness is a mistake, concern for theological integrity is not. When the moral theologian borrows ethical material from elsewhere, he should integrate it into a theological vision structured by the Christian salvation‐historical narrative, which will sometimes modify the meaning of what is incorporated. So in affirming humane, polyglot liberalism, the moral theologian will at the same time make salutary qualifications. One of these is the assertion of the need of liberal institutions to own and promote their moral and anthropological commitments. In such a confessionally liberal society, universities in general, and the Arts and Humanities in particular, would recover their vocation to form citizens in communicative virtues and to offer them a dignifying, morally serious vision of human being that could save future generations from a degrading consumerism on the one hand and violent over‐reaction on the other.     

EVERYONE AT THE TABLE: Religious Activism and Health Care Reform in Massachusetts

Using interviews with activists and Lisa Sowle Cahill's concept of participatory discourse, this article examines how the Greater Boston Interfaith Organization (GBIO) built solidarity for the 2006 Massachusetts health care reform law. The analysis explores the morally formative connections between GBIO's activist strategies and its public liturgy for reform. The solidarity generated through this interfaith coalition's activities and religious arguments contrasts with two standard types of policy discourse, economics and liberalism. Arguments for health care reform based on economic efficiency or positive rights are hampered by the lack of solidarity in U.S. political culture. GBIO's congregation‐based organizing offers a performative model of public argumentation for religious groups committed to achieving affordable, quality health care for all Americans.     

Mercy as a Public Virtue

James F. Keenan defines mercy as “the willingness to enter the chaos of another.” Mercy thus defined, he argues, is the distinctive characteristic of Christian morality. This essay asserts that mercy is, in fact, a public virtue, one that can be affirmed across a broad range of religious and moral traditions. As a public virtue, mercy ought to shape both affective and effective responses to the Syrian refugee crisis in the United States.