LAME SCIENCE? BLIND RELIGION?

In Consecrating Science, Lisa Sideris argues that an anthropocentric and science‐based cosmology encourages human arrogance and diminishes a sense of wonder in human experience immersed in the natural world, as found in diverse cultural and religious traditions. I agree with her that science elevated to a commanding worldview, scientism, is a common and contemporary mistake, to be deplored, a lame science. But I further argue that science has introduced us to the marvels of deep nature and vastly increased our human appreciation of nature as a wonderland at levels great and small. Sideris is right to fear consecrating science. She—and the humanists, sages, and saviors—need also to fear blindness to what science has to teach us about cosmogenesis and wonderland Earth.     

WONDER OPENS THE HEART: POPE FRANCIS AND LISA SIDERIS ON NATURE,ENCOUNTER, AND WONDER

This article argues that Pope Francis's invocations of wonder can speak to and at times challenge Lisa Sideris's recent contributions to the interdisciplinary discussion of wonder, science, and religion. Although the importance of wonder to Pope Francis's 2015 environmental encyclical Laudato si’ is acknowledged, it has not been widely recognized that wonder is implicated in and forms connections between multiple concepts and postures acknowledged as defining marks of Francis's papacy: coming out of oneself, encountering others, going to the margins; aversion to doctrinal rigidity; compassion, mercy, tenderness, and humility; to name a few. These defining concepts and stances resonate strongly with certain views on wonder, ethics, and ecology recently articulated by Lisa Sideris. In Francis, however, one finds a more affirming treatment of science‐based wonder and a response to Sideris's criticism of theistic wonder.     

Genetic influences on the development of spatial skills during early adolescence

The course of development of skill at face encoding is disrupted in early adolescence. Evidence is provided that the timing of this disruption is under genetic control. Regardless of their age, girls in the midst of pubertal change encode faces less efficiently than prepubescent or postpubescent controls. This maturational influence on face encoding is contrasted with a different effect of pubertal development on another visuo-spatial ability, performance on the Embedded Figures Test (EFT). Regardless of their pubertal status at time of testing, girls who mature earlier are disadvantaged on EFT compared to those who mature later. The results for EFT replicate earlier findings on the relation between individual differences in the age at which adolescence begins and certain spatial skills. Several possible explanations for each of these effects—that of maturational status on face encoding and that of maturation rate on EFT—are discussed. Consideration of the relation between physical and mental growth is advocated as a source of constraints on explanations of cognitive development.     

Virtue Ethics,Social Difference,and the Challenge of an Embodied Politics

Following the revival of virtue theory, some moral theorists have argued that virtue ethics can provide the basis for a radical politics. Such a politics essentially departs from the liberal model of the moral agent as an autonomous reason‐giver. It instead privileges an understanding of the agent as conditioned by her community, and in the case of social oppression and marginalization, communal virtues may become a vehicle for social change. This essay compares political appropriations of virtue theory by Christian theologian Stanley Hauerwas and secular feminist thinkers Lisa Tessman and Margaret Urban Walker. Hauerwas and feminist theorists both embrace a kind of embodied vulnerability as a political virtue, arguing that it enables more genuine social recognition. The virtue feminist critique is more robust than Hauerwas's, however, insofar as it understands mutual recognition to involve acknowledgment of social difference and the concomitant pursuit of justice.     

Leonardo's Mona Lisa: Iconic Center of Male Melancholic Religion

In previous writings, I have argued that a three-to-five-year-old boy's emotional separation from his mother is the key experience in his development of a melancholic orientation to life, and that men's religious proclivities (based on honor, hope, and humor) reflect this emotional separation. In the present essay, I argue that Leonardo da Vinci's {Mona Lisa} is the iconic center of the religion of male melancholia, and thus displaces the Virgin Mary of traditional Christianity in this regard. I provide evidence in support of this argument by focusing on Walter Pater's essay on Leonardo da Vinci, and interpreting Vincent Peruggia's theft, Hugo Villegas's stoning, and Marcel Duchamp and others' humorous assaults on the dignity of Mona Lisa as expressions of male melancholia. I conclude that the painting aids in the difficult task of transforming melancholia into mourning.     

“Our Fellow Creatures”

This paper defends “moral individualism” against various arguments that have been intended to show that membership in the human species or participation in our distinctively human form of life is a sufficient basis for a moral status higher than that of any animal. Among the arguments criticized are the “nature-of-the-kind argument,” which claims that it is the nature of all human beings to have certain higher psychological capacities, even if, contingently, some human beings lack them, and various versions of the idea that there is a special form of life that all human beings share but of which no animal can be a full participant. The paper concludes that none of these arguments succeeds in demonstrating that there are moral reasons to permit animals to be treated less well than members of our own species whose psychological capacities and potential are no higher than those of the animals.     

Is the Third‐Person Effect Real? A Critical Examination of Rationales,Testing Methods,and Previous Findings of the Third‐Person Effect on Censorship Attitudes

Regarding the effect of the third‐person perception on censorship attitudes, the present study first highlighted logical weaknesses of previously proposed rationales and limitations of previously used statistical models to test the effect. This study reanalyzed data from past research on the effect of the third‐person perception. In Study 1, the average effects of the other‐self perceptual gap in the media influence on censorship attitudes were estimated based on reports from 13 previous studies (total N = 6,414). Study 2 reanalyzed Schmierbach, Boyle, Xu, and McLeod's (2011) correlational data (N = 692). The results of these two studies showed that the presumed effect on others is a stronger predictor of censorship attitudes than the other‐self differential in perceived media effect.     

Conceptions of identity: the challenge of sexual fluidity to Christian notions of marriage

ABSTRACT

In this paper, I consider the concept of identity as foundational to the heteronormative constructions of marriage manifesting in Christian interpretations of the institution. In an attempt to destabilize what I consider the congealing function of identity, I examine current research on sexuality fluidity emerging from Lisa Diamond’s work. I argue that the evidence of sexual fluidity in women challenges stable identity markers characteristic of marriage conceived of within the male–female binary. Sexual fluidity, thus, ultimately disrupts heteronormative claims of Christian marriage.     

The lost object and the act of creation

The aim of this article is to discuss the idea of the lost object and to throw light on its relation to creativity. The main thesis is that what is called the original or primary object cannot be considered lost in an absolute meaning. The original object is according to this author not lost, for the simple reason that it never was. In the beginning was only an encounter and so the lost object can only be said to be lost after the fact or afterwards. From this statement the author takes up the question of what this implies for a discussion of creativity and ask the question, what it is the artist creates or re-creates in his work of art, and how the idea of the lost object may throw light on the act of creation. The chosen example for illustration is Freud’s study of Leonardo da Vinci’s Mona Lisa.     

MERE SCIENCE: MAPPING THE LAND BRIDGE BETWEEN EMOTION,POLITICS, AND ETHICS

Lisa Sideris's Consecrating Science: Wonder, Knowledge, and the Natural World (2017) proposes that the call by some science advocates for a new moral framework based on scientific wonder is flawed. Sideris develops a typology of “wonder” with two separate affective axes: “true wonder” that is the prerogative of a sort of dwelling with the overwhelming mystery of life, and “curiosity” that presses to resolve puzzles and break through into a space of total clarity. The former, Sideris writes, is an ethical resource that, by placing the human self against the backdrop of the unknowable cosmic expanse, prompts humility and genuine admiration for nature. The latter is the theater of “mere science.” This essay follows suit with Sideris's line of questioning, but also pushes back on the correlation of wonder with ethical attentiveness and proposes ways that science in its puzzle‐solving mode can be brought back into the ethical conversation.