From Noosphere to Theosphere: Cyclotrons, Cyberspace, and Teilhard's Vision of Cosmic Love

Two theme–setting quotations introduce this essay—that of Yeats's falcon, deaf to the falconer's call, adrift in space above the blood–dimmed tide, counterpoised to Pierre Teilhard de Chardin's call to abandon old nationalistic prejudices and build the earth. With primary references to the thought of Teilhard, along with, among others, to Ewert Cousins, Andrew M. Greeley, Karl Jaspers, Marshall McLuhan, Ilya Prigogine, Karl Rahner, Leonard Swidler, David Tracy, and Alfred North Whitehead, I argue that the most crucial intellectual paradigm shift of the twenty–first century will challenge humanity to take the turn from uncritical attachment to rigid absolutism or atomistic fragmentation toward a sense of open–ended, off–centered centeredness and fluid connections—from a static to a dynamic model of reality. Central to my argument is the Teilhardian reinterpretation of the Christian metaphors of creation, fall, incarnation, salvation, and the eschaton in the evolutionary terms of the emergence of cosmic consciousness from the chrysalis of the world of the past—from chaos to order, from biosphere via noosphere to theosphere. Facilitated by the exponential growth of populations, collaborative research, science, technology, and global communication (most dramatically manifested by the Internet), this emergent understanding of what it means to be human can, first, foster the awareness that in humanity evolution has become conscious of itself, and then, gradually, precipitate the formation of “the global village” (the mystical body of Christ), as respectful dialogue replaces diatribe and the dualistic pugilism of Samuel Huntington's “Clash of Civilizations” is gradually transformed into a nonadversarial mentality that values shared humanity and a common purpose. Thus, eons hence, empowered by love–energy, the transmutation of the human into the ultra–human can take the ultimate quantum leap into a yet higher dimension where spirit/energy is no longer in need of flesh/mass, and Earth can be safely left behind.     

Guest Editorial: Who's Afraid of Life After Death?

The evidence for an afterlife is sufficiently strong and compelling that an unbiased person ought to conclude that materialism is a false theory. Yet the academy refuses to examine the evidence, and clings to materialism as if it were a priori true, instead of a posteriori false. I suggest several explanations for the monumental failure of curiosity on the part of academia. First, there is deep confusion between the concepts of evidence and proof. Second, materialism functions as a powerful paradigm that structures the shape of scientific explanations, but is not itself open to question. The third explanation is intellectual arrogance, as the possible existence of disembodied intelligence threatens the materialistic belief that the educated human brain is the highest form of intelligence in existence. Finally, there is a social taboo against belief in an afterlife, as our whole way of life is predicated on materialism and might collapse if near-death experiences, particularly the life review, were accepted as fact.     

Teaching Genesis: A Present-Day Approach Inspired by the Prophet Nathan

The prophets Nathan (2 Samuel 12:1–15) and John the Baptist (Mark 6:16–28) had comparable tasks before them: to convince their respective kings about the wrongs of taking somebody else's wife and marrying her. Nathan succeeded, while John failed and furthermore lost his life. What made the difference? One possible explanation is that Nathan proceeded in two steps: (1) Tell an interesting, nonthreatening story that nevertheless makes the point at issue; (2) transfer that message to the case at hand. In contrast, John used a direct approach, which raised apprehension, even fear (on the part of Herodias, the woman involved), and led to failure. That lesson has wider applications, as illustrated here for teaching the biblical Genesis narration. The other ingredient in this teaching is relational and contextual reasoning (RCR), the use of which is also indicated for other issues besides teaching Genesis.     

Is “Latin American Thought” Philosophy?

Abstract: A durable question in Latin American thought is whether it could amount to a characteristically Latin American philosophy. I argue that if, as is now widely conceded, there is a role for philosophical analysis in thinking about problems that arise in applied subjects, such as bioethics, environmental ethics, and feminism, then why not also in Latin American thought? After all, the focus of Hispanic thinkers has often been upon the issues that arise in their own experiences of the world, and they make up a diverse group of peoples related by very idiosyncratic ethnic and historical connections. I believe that, given some appropriate criteria, the existing corpus of works by Latin American thinkers is a part of a distinctive philosophy.     

Competing stimulus assessments: A systematic review

The current review summarizes the literature on competing stimulus assessments (CSAs). CSAs are pretreatment assessments designed to systematically identify stimuli that reduce problem behavior (PB), ostensibly through reinforcer competition or substitution. We report on the participant characteristics, outcomes, and predictive validity of published CSAs that included (a) no-stimulus control trial(s), (b) test trials during which each stimulus was available singly and noncontingently, and (c) measurement of PB and stimulus engagement or contact. Results showed that CSAs have broad utility across a variety of topographies and functions of PB. In the majority of CSA applications for which extended analyses, or validations, were performed, stimuli shown to reduce PB during the CSA produced similar reductions during extended analysis. This was the case regardless of topography or function of PB, or whether the stimuli were assumed to be “matched” to the stimulation thought to be produced by PB. Implications for future research are discussed.     

DOES USE OF TANGIBLE REWARDS WITH INDIVIDUAL CHILDREN AFFECT PEER OBSERVERS?1

The common assumption that employing tangible rewards with individual children will have adverse effects upon peer observers was studied in the preschool setting. Multiple-subject, multiple-baseline procedures were applied to two classes of children, aged 3.5 to 6 yr. In each group, three consecutive children with low base rates of in-seat behavior received a verbal contingency and food rewards for sitting, while peers (with either low or high rates of in-seat behavior) received neither food nor teacher attention for sitting. Peer reactions measured were in-seat behavior, aggression, nonaggressive disruptive behavior, and complaints. The procedures neither decreased the in-seat behavior of peer observers, nor increased their aggressive or disruptive behavior. On the contrary, peers with low base rates of sitting initially displayed an abrupt, but temporary, increase in sitting. Moreover, although no compensatory attention was delivered, all children exhibited improved sitting by the end of the study. Complaints, which consisted mainly of requests for rewards, decreased in frequency with successive program phases, and within each phase. It is suggested that the class improvement in sitting behavior and the absence of negative effects on observers may be partially due to the high frequency of attention the teacher maintained for other desired behavior and the lack of attention to children's complaints.     

Persistence of acquired behavioral control in the context of imprinting

Newly hatched Khaki Campbell ducklings (Anas platyrhynchos domesticus) were exposed to a moving object that immediately suppressed distress vocalizations occurring in a novel environment. The static visual and auditory features of this object acquired the ability to suppress distress vocalizations after eight 20-min sessions of exposure to the object in motion. The acquired suppressive properties of these features were found to persist throughout thirty 20-min sessions given over 10 days. During these sessions, the ducklings were continually exposed to the static features in the absence of visual movement. In a second experiment, the ability of these features in the absence of visual movement. In a second experiment, the ability of these features to serve as reinforcement for a pecking response was shown to persist for up to 56 hr. In one duckling, presentations of the static visual features did not maintain pecking behavior. However, it was shown that pecking responses could be re-instated in this duckling by introducing novel stimuli to the environment.     

Sola Scriptura—A Hermeneutical Impossibility and a Doctrinal Necessity: Twenty‐One Theses

The following theses represent an attempt to delineate some of the contemporary basic conditions for maintaining the use of the sola Scriptura in the Lutheran churches. This must, I argue, be done without using it as a means for ignoring other types of information and experience than that which is contained in the Scriptures. I argue that sola Scriptura formulates what is necessary for salvation, but cannot be used to delineate or present all information that is necessary to live in the contemporary world and interpret all contemporary experience.     

Laterality effects in the spinning dancer illusion: The viewing‐from‐above bias is only part of the story

The ‘silhouette illusion’, representing the silhouette of a female dancer pirouetting about her vertical axis, is a bistable stimulus created by Japanese web designer Nobuyuki Kayahara. Although the dancer can be perceived as spinning either clockwise or counterclockwise, the clockwise rotation is usually preferred. Troje and McAdam (i‐Perception, 2010, 1, 143) showed that this clockwise bias can be attributed to the tendency to assume a viewpoint from above rather than from below, given that the dancer is portrayed from a vantage point that is not perpendicular to the axis of rotation. Here, we tested whether another possible factor contributing to the observers’ interpretation of this bistable stimulus might be the tendency to perceive movements of the right rather than the left foot. We confirmed both the viewing‐from‐above bias and our hypothesis. The bias to perceive movements of the right leg might be a generalization to lower limbs of a perceptual frequency effect already observed for upper limbs. Such a perceptual and attentional bias towards the right hand/foot could account for the greater ability to predict the outcome of sport actions when observing right‐ rather than left‐limbed movements, and thus the left‐handers' and left‐footers' advantage observed in a variety of interactive sports.