PERSONS AND THE EXTENDED-MIND THESIS

The extended-mind thesis (EM) is the claim that mentality need not be situated just in the brain, or even within the boundaries of the skin. Some versions take "extended selves" be to relatively transitory couplings of biological organisms and external resources. First, I show how EM can be seen as an extension of traditional views of mind. Then, after voicing a couple of qualms about EM, I reject EM in favor of a more modest hypothesis that recognizes enduring subjects of experience and agents with integrated bodies. Nonetheless, my modest hypothesis allows subpersonal states to have nonbiological parts that play essential roles in cognitive processing. I present empirical warrant for this modest hypothesis and show how it leaves room for science and religion to coexist.     

ABUNDANT NATURE'S LONG-TERM OPENNESS TO HUMANE BIOCULTURAL DESIGNS

Not by Genes Alone excellently explains Peter J. Richerson and Robert Boyd's important ideas about human gene‐culture co‐evolution to a broader audience but remains short of a larger vision of civilization. Several decades ago Ralph Burhoe had seen that fertile possibility in Richerson and Boyd's work. I suggest getting past present reductionistic customs to a scientific perspective having an integral place for virtue. Subsystem agency is part of this view, as is the driving role of abundance, whose ultimate origins are in the mysterious, quintessentially energetic Big Bang. The free‐rider problem may not impede higher social organization as inexorably as Richerson and Boyd believe; “the tragedy” of enervating leakage from “the commons” may often be less influential than an invigorating flow of externalities to the commons. Eukaryotic origins mark the origin of inevitable wider sharing as higher living systems evolve. I use a metaphor of flesh and spirit in drawing a parallel between that turning point and the wide sharing that occurs in civilization. This helps solve the enigma of the demographic transition. Why do so many productive participants in first‐world societies severely restrict their selfish‐gene reproduction to below replacement birth rate? It is not because culture is maladaptive but because civilization's brain and womb have become partially differentiated in distinct populations. Considerations of social boundaries, myths of sacrifice, and human creativity help in understanding how human social evolution taps potentials present in reality. Human beings' diverse vigorous activities—the organized ones and the inadvertent ones, the wise and the foolish, the good and the bad, the carefully thoughtful and the merely playful—provide the ground of being, or primordial soup, for cultural entities that transcend our intentions. If we have it right for the most part and are fortunate, we will continue to emerge at higher levels.     

INTRODUCTION TO THE SYMPOSIUM

This paper introduces a symposium discussing Michael Oakeshott's understanding of the relationship of religion, science and politics. Essays by Elizabeth Corey, Timothy Fuller, Byron Kaldis, and Corey Abel are followed by a review of Corey's recent book by Efraim Podoksik.     

OAKESHOTTIAN MODES AT THE CROSSROADS OF THE EVOLUTION DEBATES

I examine Michael Oakeshott's theory of modes of experience in light of today's evolution debates and argue that in much of our current debate science and religion irrelevantly attack each other or, less commonly but still irrelevantly, seek out support from the other. An analysis of Oakeshott's idea of religion finds links between his early holistic theory of the state, his individualistic account of religious sensibility, and his theory of political, moral, and religious authority. Such analysis shows that a modern individualistic theory of the state need not be barrenly secular and suggests that a religious sensibility need not be translated into an overmastering desire to use state power to pursue moral or spiritual ends in politics. Finally, Oakeshott's vision of a civil conversation, as both a metaphor for Western civilization and as a quasi-ethical ideal, shows us how we might balance the recognition of diverse modal truths, the pursuit of singular religious or philosophic truth, and a free political order.     

Leadership and Organizational Culture: Linking CEO Characteristics to Cultural Values

Purpose  The purpose of this study was to empirically examine organizational culture theorists’ assertions about the linkages between leadership and the cultures that emerge in the organizations they lead. Specific hypotheses were developed and tested regarding relationships between chief executive officers’ (CEO’s) personality traits, and the cultural values that are shared among their organization’s members. Design/Methodology/Approach  Thirty-two CEOs completed measures of the Big-Five personality traits and personal values. A total of 467 employees across the 32 organizations completed a competing values measure of organizational culture. Findings  Results indicate support for several hypothesized relationships between CEO personality and cultural values. Exploratory analyses indicated that several CEO personal values were related to culture values. Implications  Organizations need to seriously consider the “fit” between the current or desired organizational culture and CEO characteristics. Organizations attempting to change fundamental aspects of its functioning may need significant behavioral—or personnel—changes at the top of the organization in order to achieve those changes. Originality/Value  This is the first empirical study to establish a link between specific CEO characteristics and the cultural values of their organizations. This study provides evidence that CEO characteristics are felt throughout the organization by impacting the norms that sanction or discourage member behavior and decision making, and the patterns of behavior and interaction among members.     

REDEFINING MYTH AND RELIGION: INTRODUCTION TO A CONVERSATION

Abstract. Minimally, myth means "story," and religion means "that which binds" a community into a coherent unity. Myth and religion are closely associated because a shared myth is the most efficient and effective means for achieving social coherence. Ancient myths were initially formulated in terms of the science of their day, Thus, an integration of science, myth, and religion is essential to a healthy culture. As these elements become disintegrated there arises a need to generate new mythic visions. The question of our day is whether science offers resources relevant to the expression of a new myth.     

Should We Be Trying So Hard to Be Postmodern? A Response to Drees,Haught, and Yeager

This paper explores the thesis that both modernism and postmodernism, as contemporary cultural phenomena, have been unable to come to terms with the issue of human rationality in any positive way. As a result of this, nearly all of the stereotyped ways of relating theology and science through models of conflict, independence, consonance, harmony, integration, or dialogue are likely to be revealed as too simplistic generalizations about the relationship between these two dominant forces in our culture. What is proposed is a postfoundationalist model where theology and science can rediscover the resources of rationality shared by these two reasoning strategies. Postfoundationalism in theology and science wants to point creatively beyond the confines of the local community, group, or culture toward a plausible form of interdisciplinary conversation. In taking seriously the role of local context and interpreted experience, postfoundationalism in theology and science should enable us to reach beyond the walls of our own communities in cross-contextual, cross-cultural and cross-disciplinary conversation.     

Creationism in Twentieth-Century America

Creationism in Twentieth Century America: A Ten-Volume Anthology of Documents, 1903–1961 Gen ed. Ronald L. Numbers     

Social skills training: The moderating influence of culture in the treatment of Latinos with schizophrenia

Providing effective psychiatric rehabilitation to ethnic minority patients with serious persistent mental illness (SPMI) requires an understanding of the role of cultural values and ethnicity-relevant factors on the course and outcome of severe mental disorders. In this paper, the author identifies some of the cultural factors that are relevant for Latinos with SPMI, and describes how these factors were incorporated into existing rehabilitation modalities. The results of a pilot study designed to test the efficacy of culturally-modified social skills training are presented. The results suggest that the cultural modifications improved Latino patients' ability to learn the material and enhanced their use of these skills in their natural environments. Future research will be aimed at identifying and incorporating these salutary cultural forces into the rehabilitation process of the severely mentally ill.     

Cultural considerations using the structured clinical interview for DSM-III for mood and anxiety disorders assessment

This paper focuses on the impact that culture has upon standardized or structured interviews. It briefly reviews how these interviews evolved from a primary research function, what they can teach us about clinical work, and the multiple ways that culture influences these supposedly objective instruments and the diagnoses which follow from their use. Although the use of structured interviews and standardized diagnostic criteria has been a major advance for the field in terms of reliability, care needs to be exercised when evaluating individuals from disparate cultural backgrounds.