Does God Play Dice? A Response to Niels H. Gregersen, “The Idea of Creation and the Theory of Autopoietic Processes”

The idea that the Creator has a plan for creation is deeply rooted in the Christian notion of Providence. This notion seems to suggest that the history of creation must be the execution of the providential plan of God. Such an understanding of divine providence expects science to confirm that cosmic history is under supernatural guidance, that evolution is therefore oriented toward a goal—to bring forth human beings, for example. The problem is, however, that science finds evidence for neither supernatural guidance nor teleology in nature. To address this problem, I understand Niels H. Gregersen to suggest that God is involved in the creative process. The reason science cannot demonstrate God's supernatural guidance of evolution is that the Creator structures the process from within. Gregersen argues that God is involved in the process of creation by changing the overall probability pattern of evolving systems.
In my view, such a model of how God interacts with creation is supported neither by orthodox Christianity nor by modern science. After a critique of Gregersen's argument and a brief history of the relationship between Christianity and science, I shall suggest an alternative. It is that the freedom of creation to create itself is implicit in the fundamental dogma of Christianity that God is love.     

Cosmology, Cosmic Evolution, and Sacramental Reality: A Christian Contribution

From the Christian perspective, creation exists through the Word of God. The Word of God does not create God again but brings forth the absolute "otherness" of God: creation. The nature of God is to exist. God is existence as unity in the diversity of God the Father, the Son, and the Holy Spirit. The gift of created existence reflects the triune nature of the Word of God. It is synthesis of diversity into unity that creates. Nature brings forth new existence by unifying what it already brought forth previously. Therefore, the creative process of nature is self-similar and nonlinear: self-similar because at all levels it is synthesis that brings forth novelty; nonlinear because the properties of the new unities are not present in their (isolated) elements. The new properties of the wholes, however, do not destroy the properties of the parts. Rather, the elements integrated into new wholes become creatively transformed. This is because the parts become carriers of the whole, which transforms the parts through its presence. The parts become and express the qualities of the whole, qualities that the parts do not possess in isolation. Synthesis, therefore, transforms the parts creatively, because synthesis is creative. The qualities of the parts become "elevated" because the whole becomes present in and through the parts. The understanding of creation as the result of sequential, creative transformations offers a glance into the mystery of the Word of God present in the Eucharist. Here, too, the elements of bread and wine are not destroyed but elevated, creatively transformed into the Word of God. The elements (bread and wine) become the carrier of a transcendent "quality," the Word of God. From this perspective, creation and the sacrament of the Eucharist illuminate each other. This is because the Word of God that creates the otherness of creation and the Word of God present in the Eucharist is the same.     

The use of heuristics in intuitive mathematical judgment

Anecdotal evidence points to the use of beauty as an indication of truth in mathematical problem solving. In the two experiments of the present study, we examined the use of heuristics and tested the assumption that participants use symmetry as a cue for correctness in an arithmetic verification task. We manipulated the symmetry of sets of dot pattern addition equations. Speeded decisions about the correctness of these equations led to higher endorsements for both correct and incorrect equations when the addend and sum dot patterns were symmetrical. Therefore, this effect is not due to the fact that symmetry facilitates calculation or estimation. We found systematic evidence for the use of heuristics in solving mathematical tasks, and we discuss how these findings relate to a processing-fluency account of intuition in mathematical judgment.     

Societal risks as seen by a Norwegian public

In two studies, questionnaires originally developed to study risk perception in the United States were administered to Norwegian students. Level of perceived risk in Norway was clearly below American scores for most hazards, but slightly above what has been found in a parallel Hungarian study. Norwegians were more concerned than both Hungarians and Americans about narcotics, but less than Americans about chemicals used in food and agriculture, and less than Hungarians about a number of common, everyday hazards. When ratings on nine risk characteristics were factor analyzed, a two dimensional solution was found with Fatal risk and Involuntary risk as the two most important dimensions. Ratings of general death risk, harm risk, and death risk for those exposed were highly correlated, but appeared to be unrelated to the number of people believed to be exposed to the hazard.     

Effects of problem presentation durations on arithmetic strategies: a study in young and older adults

Young and older adults were asked toaccomplish a computational estimation task (i.e. provide approximate sums to two-digit addition problems like 38 + 74) under a short versusa longer presentation duration condition. In a choice condition, participants selected the better strategy more often under a long than undera short presentation duration and after an easier than after a harder problem. In the no-choice condition, influence of presentation durationon strategy execution depended on the preceding problems, as participants showed sequence poorer strategy effects. That is, participantswere slower while executing the poorer than while executing the better strategy on current problems following better strategy problems (butequally fast after poorer strategy problems) only under short presentation duration condition. These findings have important theoreticalimplications, as current assumptions of computational models of strategies cannot explain how problem presentation durations influencestrategy selection and strategy execution.     

Affective and cognitive attitudes, uncertainty avoidance and intention to obtain genetic testing: an extension of the Theory of Planned Behaviour

To ensure successful implementation of genetic screening and counselling according to patients best interests, the attitudes and motives of the public are important to consider. The aim of this study was to apply a theoretical framework in order to investigate which individual and disease characteristics might facilitate the uptake of genetic testing. A questionnaire using an extended version of the Theory of Planned Behaviour was developed to assess the predictive value of affective and cognitive expected outcomes, subjective norms, perceived control and uncertainty avoidance on the intention to undergo genetic testing. In addition to these individual characteristics, the predictive power of two disease characteristics was investigated by systematically varying the diseases fatality and penetrance (i.e. the probability of getting ill in case one is a mutation carrier). This resulted in four versions of the questionnaire which was mailed to a random sample of 2400 Norwegians. Results showed genetic test interest to be quite high, and to vary depending on the characteristics of the disease, with participants preferring tests for highly penetrant diseases. The most important individual predictor was uncertainty avoidance.     

TRANSCENDENTALISM OR EMPIRICISM? A DISCUSSION OF A PROBLEM RAISED IN E. O. WILSON'S BOOK CONSILIENCE

Abstract. E. O. Wilson writes that the “choice between transcendentalism and empiricism” is this century's “version of the struggle for men's soul” (1998, 240). The transcendentalist argues for theism—that there is a God, a creator of the world. The empiricist instead makes the point that the notion of God, including morality and ethics, are adaptive structures of human evolution. Before entering the debate of the transcendentalist/empiricist controversy I analyze how things exist and suggest that all that is exists as united diversity, as identity in difference. I argue that oneness by itself is intangible because wholes are concrete only through their tangible parts. I briefly discuss this understanding of existence in the realm of art to show that transcendence and immanence are not mutually exclusive but constitute each other. I conclude that existence, the hypostasis of unity in diversity, might be seen as a gift from absolute existence. In this view, the world might reveal itself as a gift that reflects the trinitarian existence of the Giver.     

Développement de la reconnaissance des émotions chez l'enfant avec trisomie 21

We proposed a matching task consisting of pairing an emotional sound and a human face and, after that a noise with an animal. Down syndrome children do not differ with other children in emotional recognition abilities of human faces pictures. Results are compared with those of children with mental retardation and typical children matched on developmental age (K ABC, non-verbal scale). Results do not validate Kasari's presumption concerning with emotional recognition deficit in Down children of 4 years of developmental age mental.     

Logical expressivism,logical theory and the critique of inferences

Synthese - The basic idea of logical expressivism in the Brandomian tradition is that logic makes inferential relations explicit and thereby accessible to critical discussion. But expressivists...