BETWEEN KNOWING AND BEING: REFLECTIONS ON BEING TAUGHT SCIENCE AND RELIGION BY PROFESSOR CHRISTOPHER SOUTHGATE

It is a joy to be asked to contribute to this commemorative edition of Zygon, in honor of my friend Christopher Southgate. But a narrowly academic article seems not to fit the brief of writing a reflection on Southgate's teaching of science and religion, as one who has witnessed it, gladly, as both student and colleague. What follows, then, is deliberately reflective in tone, with little in the way of academic references apart from occasional links to Southgate's own work—though, I hope, enough of a strand of argument to justify inclusion in these pages. My argument is simply put: Southgate teaches by not teaching, but by drawing out knowledge from students and thereby empowering their growth. He is an exemplar, a kind man committed to the unfolding of understanding, interested too in forming dispositions in his students that will lead to their flourishing as thinkers and as people.     

Letting Go: Conceptualizing Intervention De‐implementation in Public Health and Social Service Settings

The discontinuation of interventions that should be stopped, or de‐implementation, has emerged as a novel line of inquiry within dissemination and implementation science. As this area grows in human services research, like public health and social work, theory is needed to help guide scientific endeavors. Given the infancy of de‐implementation, this conceptual narrative provides a definition and criteria for determining if an intervention should be de‐implemented. We identify three criteria for identifying interventions appropriate for de‐implementation: (a) interventions that are not effective or harmful, (b) interventions that are not the most effective or efficient to provide, and (c) interventions that are no longer necessary. Detailed, well‐documented examples illustrate each of the criteria. We describe de‐implementation frameworks, but also demonstrate how other existing implementation frameworks might be applied to de‐implementation research as a supplement. Finally, we conclude with a discussion of de‐implementation in the context of other stages of implementation, like sustainability and adoption; next steps for de‐implementation research, especially identifying interventions appropriate for de‐implementation in a systematic manner; and highlight special ethical considerations to advance the field of de‐implementation research.     

Ideology,inquiry, and antiquity: a critical notice of Lloyd's The Ideals of Inquiry: An Ancient History

A discussion of Lloyd's Tarner Lectures at Trinity College. The importance of Lloyd's previous scholarship is characterized and these sweeping, erudite lectures are placed in the context of that scholarship. In the broadest terms, the lectures are a call to culturally and historically comparative study of human reasoning. At their heart is a comparative history of scientific theorizing from the ancients through to modern science. Lloyd rejects the positivist picture, and the view of modern and ancient science as discontinuous; he urges scholars to undertake comparative work on the ancient sciences in different traditions. This critical notice evaluates Lloyd's view and raises several questions for further reflection.     

Who’s afraid of the big bad wolf? The interweaving of values and science

The role of values in the scientific process is widely debated. But evidence and values cannot be neatly separated. Instead, values infuse the entire scientific process, starting with the choice of research questions. Research avenues are selected based on prior beliefs about the workings of the world. In fact, informally assigned prior probabilities and normalizing constants play an essential role in distinguishing causes from correlations and ignoring irrelevant associations that would otherwise be suggested by raw data. But since these initial probabilities often have a heterogeneous pedigree – often not all that went into their formation is known or knowable – it becomes difficult to cleanly separate evidence from values. At the same time, this reality does not undermine science’s unique status in generating knowledge. This is because it is not the evidence per se generated by science, but rather the method by which science generates it, that justifies science’s privileged role.     

Classroom Climate and Political Learning: Findings from a Swedish Panel Study and Comparative Data

Numerous studies have shown that an open classroom climate for discussion increases students' civic knowledge. However, most previous studies draw on cross‐sectional data and have not been able to show that the effect is causal. This article presents results from a Swedish panel survey following students during the first year in the gymnasium (upper secondary level). Using this study, we are better equipped to evaluate the link between an open classroom climate and political knowledge. Results suggest that the effect is causal. A 10% increase in open classroom climate is associated with about 5 percentage points higher knowledge. The beneficial effect of an open classroom climate is an important insight that should be seriously considered not only by researchers but also by educational policy makers, school managements, and teachers.     

WHY RELIGION MATTERS AND THE PURPOSES OF HIGHER EDUCATION: A DIALOGUE WITH HUSTON SMITH

This article examines Huston Smith's critique of and remedy for modernity from the perspective of a college professor who adopted “Why Religion Matters” (2001) as required reading for undergraduates. Smith's heartfelt plea to consider, if not embrace, the common wisdom of traditional religious worldviews deserves a hearing. But Smith's approach is also in need of qualification, supplementation, and critique. This article, ironically, finds the needed qualification, supplementation, and critique in Huston Smith's much earlier publication, The Purposes of Higher Education (1955). This article provides the dialogue.     

THE CRAZINESS FOR EXTRA‐SENSORY PERCEPTION: QIGONG FEVER AND THE SCIENCE–PSEUDOSCIENCE DEBATE IN CHINA

From 1979 to 1999, a heated dispute over the science or pseudoscience of extraordinary power or extrasensory perception (ESP) took place in China. During these two decades, many so‐called “grandmasters” of ESP and Qigong emerged, and millions of people across the country studied with them; this was known as “Qigong Fever” or “ESP Fever.” The supporters of ESP argued that ESP existed, people could cultivate ESP through specific Qigong training, and ESP was a science; whereas the opponents of ESP denied all of these. Both sides of the dispute had many supporters. With the onset of Qigong Fever in China, some Qigong and ESP masters developed their Qigong organizations into Chinese‐style religions. Qigong Fever ended when the religions were banned by the Chinese government. The rise of Qigong Fever demonstrated that basic questions about the boundaries between science and pseudoscience were not easy to answer. Different theoretical and practical consequences resulted from different answers to these questions.     

MATRIX THINKING: AN ADAPTATION AT THE FOUNDATION OF HUMAN SCIENCE,RELIGION, AND ART

Intrigued by Robinson and Southgate's 2010 work on “entering a semiotic matrix,” we expand their model to include the juxtaposition of all signs, symbols, and mental categories, and to explore the underpinnings of creativity in science, religion, and art. We rely on an interdisciplinary review of human sentience in archaeology, evolutionary biology, the cognitive science of religion, and literature, and speculate on the development of sentience in response to strong selection pressure on the hominin evolutionary line, leaving us the “lone survivors” of complex, multiple lines of physical and cultural evolution. What we call Matrix Thinking—the creative driver of human sentience—has important cognitive and intellectual features, but also equally important characteristics traced to our intense sociability and use of emotionality in vetting rational models. Scientist, theologian, and artist create new cultural knowledge within a social context even if alone. They are rewarded by emotional validation from group members, and guided by the ever present question, “Does it feel right?”     

NEW RELIGIOUS MOVEMENTS AND SCIENCE: RAEL'S PROGRESSIVE PATRONIZING PARASITISM

The article examines the concoction of religion and “science” contained in the revelation that substantiates a new religion: Raelianism, founded and led by the prophet Claude Vorilhon/Rael after having received a revelation in 1974. After a detailed examination both of Rael's prophetic message and his/the Raelians’ interpretative practices, an ad hoc model is presented to describe such concoction (“progressive patronizing parasitism”), and it is compared to other models. It is in particular claimed that Rael, while seemingly talking about “science,” is actually constructing a science‐fictional and even pseudoscientific narrative. The article finally raises the question whether the discussion of the science–religion interaction from the viewpoint of traditional religions can be considered to be immune to the usage of such rhetorical devices.     

LANGUAGE AS A VALUES‐REALIZING ACTIVITY: CARING,ACTING, AND PERCEIVING

A problem for natural scientific accounts, psychology in particular, is the existence of value. An ecological account of values is reviewed and illustrated in three domains of research: carrying differing loads; negotiating social dilemmas involving agreement and disagreement; and timing the exposure of various visual presentations. Then it is applied in greater depth to the nature of language. As described and illustrated, values are ontological relationships that are neither subjective nor objective, but which constrain and obligate all significant animate activity physically, socially, and morally. As an embodied social activity, conversational dialogue is characterized in terms of values, pragmatics, and presence rather than in terms of syntactic and semantic rules. In particular the nature of dialogical arrays is explored, and the hypothesis that language is an action system, a perceptual system, and a caring system is explored. Language expands horizons and makes it possible for humans to realize their calling as culture makers and caretakers.