Culture wars: American moral divisions across the adult lifespan

Sociologists have argued that the public moral debate in contemporary America is characterized by a “culture war,” pitting “orthodox” and “progressivist” groups against one another (Hunter, 1991). This study addressed whether the culture war is evident in the moral thinking of ordinary Americans, and whether age-related patterns exist. Sixty fundamentalist Baptists (orthodox) and 60 mainline Baptists (progressivist) evaluated and reasoned about moral issues such as divorce and abortion. Each group was divided evenly into three age groups copsisting of young, midlife, and older adults. Moral reasoning was analyzed in terms of Shweder's (1990) ethics of autonomy, community, and divinity. Within all three age groups, progressivists used the ethic of, autonomy more than orthodox participants. Orthodox participants used the ethic of divinity more than progressivists. Orthodox and progressivist groups did not differ much in their use of the ethic, of community. Very few age group differences were found within the orthodox and progressivist groups. It is concluded that morality is conceived of in markedly different wasy by orthodox and progressivist groups, and that these conceptions are consistent across age groups.     

医学伦理学概念之探究

医学伦理学的概念看起来很简单,一般情况下人们便习以为常地接受了作为应用规范伦理学的一个分支的科学地位,而忽视了医学对医学伦理学所起的作用。本文认为：医学伦理学的具体内容是医学科技与伦理道德两因素相互作用的产物,对其相互作用的形式和产物的具体分析和总结便可构成这门学科的理论体系。     

Powerful Pedagogy in the Science-and-Religion Classroom

This essay is a discussion of effective teaching in the science-and-religion classroom. I begin by introducing Alfred North Whitehead's three stages of learning—romance, discipline, and generalization—and consider their implications for powerful pedagogy in science and religion. Following Whitehead's three principles, I develop a number of additional heuristics that deal with active, visual, narrative, cooperative, and dialogical learning styles. Finally, I present twelve guidelines for how to use e-mail and class-based listserves to achieve some of these outcomes.     

Reviews

Russell,Robert John, Murphy, Nancey and Peacocke, Arthur R. (eds) Chaos and Complexity: Scientific Perspectives on Divine Action
Tigue, John W. The Transformation of Consciousness in Myth: Integrating the Thought of Jung and Campbell     

Minds and Bodies: Human and Divine

Does God have a mind? Western theism has traditionally construed God as an intentional agent who acts on creation and in relation to humankind. God loves, punishes, and redeems. God's intentionality has traditionally been construed in analogy to human intentionality, which in turn has often presumed a supernatural dualism. Developments in cognitive science, however, render supernatural dualism suspect for explaining the human mind. How, then, can we speak of the mind of God? Borrowing from Daniel Dennett's intentional stance, I suggest that analogical reasoning regarding the mind of God be abandoned in favor of an ontologically agnostic approach that treats God as an intentional system. In this approach, God's purposive action is an explanatory feature of the believer's universe, a real pattern that informs our values and beliefs about the world and our place in it.     

Postmodernism: What One Needs to Know

This essay is an introduction to postmodernism and deconstruction as they relate to the special challenges of scholarship and teaching in the science and religion multidiscipline.     

Two Books for Teachers

Murphy, Nancey and Ellis, George F. R. On the Moral Nature of the Universe: Theology, Cosmology, and Ethics
Haught, John F. Science and Religion: From Conflict to Conversation     

Internal Objects - A Theoretical Analysis of Jungian and Kleinian Models

In this paper I discuss the ways in which experimental and objective research from cognitive science and developmental psychology can help analysts evaluate the theoretical models of mental objects which we use; I indicate the ways in which such evidence tends to support models of internal objects as mental representations or developmental capacities rather than as wish-fulfilling expressions of instinctual drives. This land of empirical evidence is not just of academic interest but also has direct clinical relevance, particularly with borderline patients; such patients' sense of identity is totally dependent on the analyst's understanding of their internal world and for this to be misunderstood by the analyst can be catastrophic. An accurate theoretical model of mental objects can therefore help analysts to contain their patients more effectively.     

BURHOE AND SHAPLEY: A COMPLEMENTARITY OF SCIENCE AND RELIGION

Abstract. The development of Ralph Wendell Burhoe's philosophy of religion and science occurred in the shadow of the continuing dialogue about the place of science in American society. Like his friend and mentor, Harvard astronomer Harlow Shapley, Burhoe was distressed and intrigued by the troubled postwar relations between science and religion. Unlike Shapley, however, Burhoe sought to create a new modernism, a blend of religion and science that would allow each to develop and complement the other.     

THE THEOLOGICAL ANTHROPOLOGY OF RALPH WENDELL BURHOE

Abstract. A central aim of Ralph Wendell Burhoe's scientific theology is to define and interpret the meaning of human existence in relation to “ultimate reality.” As such, it can be understood as an exercise in theological anthropology. For Burhoe, this ultimate reality is “nature,” understood as the total reality system which is studied by the sciences and which the sciences are showing to be the sole determiner of the way things are. This article discusses various aspects of Burhoe's theological anthropology, as well as its value and credibility, and raises questions concerning his understanding of the value of the individual and the problems of evil and human sinfulness.