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.     

Sick? Or slow? On the origins of intelligence as a psychological object

This paper examines the first moments of the emergence of “psychometrics” as a discipline, using a history of the Binet–Simon test (precursor to the Stanford–Binet) to engage the question of how intelligence became a “psychological object.” To begin to answer this, we used a previously-unexamined set of French texts to highlight the negotiations and collaborations that led Alfred Binet (1857–1911) to identify “mental testing” as a research area worth pursuing. This included a long-standing rivalry with Désiré-Magloire Bourneville (1840–1909), who argued for decades that psychiatrists ought to be the professional arbiters of which children would be removed from the standard curriculum and referred to special education classes in asylums. In contrast, Binet sought to keep children in schools and conceived of a way for psychologists to do this. Supported by the Société libre de l'étude psychologique de l'enfant [Free society for the psychological study of the child], and by a number of collaborators and friends, he thus undertook to create a “metric” scale of intelligence—and the associated testing apparatus—to legitimize the role of psychologists in a to-that-point psychiatric domain: identifying and treating “the abnormal”. The result was a change in the earlier law requiring all healthy French children to attend school, between the ages of 6 and 13, to recognize instead that otherwise normal children sometimes need special help: they are “slow” (arriéré), but not “sick.” This conceptualization of intelligence was then carried forward, through the test's influence on Lewis Terman (1877–1956) and Lightner Witmer (1867–1956), to shape virtually all subsequent thinking about intelligence testing and its role in society.     

Facilitating 'Perspectival Reciprocity' in Medication: Some Reflections on a Failed Case

Mediation services arise in contexts where the notions of community cohesion, relationship integrity and social order are valued over their opposites (disorder, dissent, conflict etc). Yet it is not at all clear whether and how the mediation of conflict works to re-establish harmony or consensus. Indeed it is not at all clear that mediation is always effective or just. It has even been suggested that some conflicts (e.g. work-place, commercial and sexual assault) are either not resolved or not resolved justly by mediation. On the other hand, advocates maintain that mediation can bring resolution and repair to ongoing relationships, promote community harmony, and empower people to be self-determining in the construction and maintenance of their resolutions. Whether mediation is adjudged positively or not, all mediation is instantiated in, indeed performed through, talk. In this paper I examine mediations from an Australian mediation program, and use Conversation Analysis to expose the practical methods by which mediators achieve consensus between disputants. I then examine a case in which mediation has failed to produce the sought-after consensus, and explore one way of understanding the failure of mediation in that case.     

A NEW METHODOLOGY FOR CHRISTIAN SYSTEMATIC THEOLOGY

Science and religion are the two strongest influences on the conduct of human life, yet their respective truth claims frequently clash. To facilitate better communication between scientists and theologians on these rival truth claims, the author recommends that Christian theologians use the language and current methodology of science as far as possible so as to present the content of Church teaching in an idiom that would be intelligible not only to scientists but to the educated public as well. In this way, the rival truth claims might complement rather than compete with one another. That is, clothed in the language of science, the truth claims of religion would gain in rational coherence and intelligibility. Natural scientists in turn would have conversation partners better able to deal with philosophical and ethical issues arising out of new scientific discoveries.     

THE COEVOLUTION OF HUMAN ORIGINS,HUMAN VARIATION,AND THEIR MEANING IN THE NINETEENTH CENTURY

Ideas about biology, race, and theology were bound up together in nineteenth‐century scholarship, although they are rarely, if ever, considered together today. Nevertheless, the new genealogical way of thinking about the history of life arose alongside a new way of thinking about the Bible, and a new way of thinking about people. They connected with one another in subtle ways, and modern scholarly boundaries do not map well on to nineteenth‐century scholarship.     

The Foundation of an Interpretative Sociology: A Critical Review of the Attempts of George H. Mead and Alfred Schutz

George H. Mead and Alfred Schutz proposed foundations for an interpretative sociology from opposite standpoints. Mead accepted the objective meaning structure a priori. His problem became therefore the explanation of the individuality and creativity of human actors in his social behavioristic approach. In contrast, Schutz started from the subjective consciousness of an isolated actor as a result of a phenomenological reduction. He was concerned with the problem of explaining the possibility of this isolated actor’s perceiving other actors in their existence, their concreteness, and the motives for their behavior. I treat these two approaches and their associated problems as equally relevant. My evaluation is based on their success in solving their specific problems. The aim is to decide which of the two approaches provides the more adequate foundation for an interpretative sociology.

How is the Other Approached and Conceptualized in Terms of Schutz's Constitutive Phenomenology of the Natural Attitude?<Superscript>1</Superscript>

The problem of the other was one of the central problems for the founder of phenomenology, Edmund Husserl. He investigated the other as the alter ego intensively in the Fifth Cartesian Meditation, in which he introduced the conceptions of “analogical apperception' and “pairing' as fundamental forms of “passive synthesis.' Although it is no doubt Husserl who investigated the other most seriously and intensively, there is anaporiain his theory of the other. If the other is an object of ego's intentional consciousness, the other turns out to be no more than a modification of the ego. In the face of such anaporia, some phenomenologists embarked upon inquiry into the other. This paper focuses primarily on Alfred Schutz's discussion of the “other' in general and about the “stranger' in particular.