The Image of God of Neurotheology: Reflections of Culturally Based Religious Commitments or Evolutionarily Based Neuroscientific Theories?

In Augustinian fashion, James B. Ashbrook and Carol Rausch Albright develop a neurotheology that finds evolutionarily based correlations between the functions of the human mind-brain and the roles God plays in human life. I argue that their assumptions of anthropomorphism , that the human mind-brain must conceptualize its environment in human terms, and realism , that anthropomorphism is correct, are evolutionarily unlikely. I conclude that the image of God ( imago dei ) the authors find reflected in the human mind-brain appears to derive from their Christian religious commitments rather than from evolutionary theory.     

Mind,Machine, and Creativity: An Artist's Perspective

Harold Cohen is a renowned painter who has developed a computer program, AARON, to create art. While AARON has been hailed as one of the most creative AI programs, Cohen consistently rejects the claims of machine creativity. Questioning the possibility for AI to model human creativity, Cohen suggests in so many words that the human mind takes a different route to creativity, a route that privileges the relational, rather than the computational, dimension of cognition. This unique perspective on the tangled web of mind, machine, and creativity is explored by an application of three relational models of the mind to an analysis of Cohen's talks and writings, which are available on his website: www.aaronshome.com .     

拟人化:从“它”到“他”

拟人化是将人类特征、动机、意向或心理状态赋予非人对象的心理过程或者个体差异。拟人化的产生受到激发主体知识、效能动机和社会动机的影响,现有研究包括对自然、超自然、动物、机器、品牌和产品等的拟人化。对自然的拟人化能够促进环境保护行为,对动物、机器、品牌和产品的拟人化则形式多样、后果复杂。未来研究的焦点可能在人-机器人交互以及拟人化与可爱的关系问题上。     

INCREASING OUR COMPASSION FOOTPRINT: THE ANIMALS' MANIFESTO

Our relationships with animals are wide‐ranging. When people tell me that they love animals and then harm or kill them I tell them I'm glad they don't love me. Many individuals, including scientists, ignore their responsibility when they interact with animals and fail to recognize that doing something in the name of science, which usually means in the name of humans, is not an adequate reason for intentionally causing suffering, pain, or death. “Good welfare” usually is not “good enough”. Existing regulations allow animals to be treated in regrettable ways that demean us as a species. Compassion is the key for bettering both animal and human lives. A good way to make the world a more compassionate place for animals is to increase our compassion footprint. We could begin by deciding that we will not intrude on animals' lives unless our actions are in the best interests of the animals irrespective of our desires. It is simple to make more compassionate choices about what we eat and wear and how we educate students, conduct research, and entertain ourselves at the expense of animals. The time to make these changes is long overdue.     

Phenomenology and Theology—Reflections on the Study of Religion

The academic study of religious belief and practice is frequently taken to debunk the content of religion. This attitude impedes the science-theology dialogue and causes believers to react defensively toward studies of religion. I argue that a large, although not unrestricted, domain exists in which phenomenology of religion is neutral with respect to content, that is, compatible with either belief or unbelief. Theology can constructively interact with secular studies of religion, in some cases even explicitly hostile ones. Three themes emerge that elaborate on this interaction: (1) the claim that a scientific study of religion is capable of refuting belief is a logical mistake; (2) religious practice, and to some extent belief, can benefit from secular scrutiny; (3) the entirety of religious expressions is richer than the content that can be captured by analytical study of the phenomenon.     

The Evolution of Animal Play, Emotions, and Social Morality: On Science, Theology, Spirituality, Personhood, and Love

My essay first takes me into the arena in which science, spirituality, and theology meet. I comment on the enterprise of science and how scientists could well benefit from reciprocal interactions with theologians and religious leaders. Next, I discuss the evolution of social morality and the ways in which various aspects of social play behavior relate to the notion of “behaving fairly.” The contributions of spiritual and religious perspectives are important in our coming to a fuller understanding of the evolution of morality. I go on to discuss animal emotions, the concept of personhood, and how our special relationships with other animals, especially the companions with whom we share our homes, help us to define our place in nature, our humanness. It is when we take the life of another being in the ritual of compassionately euthanizing them (“putting them to sleep”) that who we are in the grand scheme of things comes to the fore. I end with a discussion of the importance of ethological studies, behavioral research in which a serious attempt is made to understand animals in their own worlds, inquiries in which it is asked, “What is it like to be another species?” Species other than nonhuman primates need to be studied. I plead for developing compassionate, heartfelt, and holistic science that allows for interdisciplinary talk about respect, grace, spirituality, religion, love, Earth, and God.     

Correspondence in parents' and children's concepts of god: Investigating the role of parental values,religious practices and executive functioning

This study examined the extent to which children's concepts of God correspond with their parents' concepts of God. It also examined how parent-context factors and children's executive functioning relate to parent–child conceptual similarity. Parent–child dyads from varied religious and racial backgrounds participated. Dyads had the greatest conceptual similarity concerning God's mind-dependent functions. Though correspondence between parents and children was lowest concerning God's body-dependent functions, dyads were more similar about those functions when parents engaged in more frequent religious practices with their child and thought God was important. Children's concepts of God were unrelated to religious practices, and parent–child conceptual similarity was unrelated to children's age and executive functioning. Simply put, variation among parents' anthropomorphic concepts of God drove variation in parent–child conceptual similarity. Overall, these findings suggest that embodied concepts of God may be most sensitive to cultural input and that socialization practices provide greater insight into parents' anthropomorphic concepts.     

Seeing faces: The role of brand visual processing and social connection in brand liking

This paper investigates how brands—through visuals—can fill a void for consumers experiencing a lack of social connection. Using psychometric measures and mock advertisements with visuals of human faces and non‐faces, Study 1 shows that seeing faces relates to greater brand liking with processing fluency mediating, and individual loneliness and tendency to anthropomorphize moderating the effect. Study 2 replicates findings with other‐race faces corroborating that fluency but not ethnic self‐referencing underlies the effect. Study 3 complements the psychometric measures of Studies 1 and 2 with eye tracking data to demonstrate that fluency correlates with distinct patterns of attention. Study 4 uses actual brand stimuli to show that effects are robust and extend beyond advertisements. Taken together, the findings show that communicating brand names in conjunction with visuals seen by consumers as human faces can increase brand liking.     

萌：感知与后效

萌是对一系列由视觉感知的婴儿外貌或行为特征的概括性描述。本文在厘清萌与可爱关系的基础上, 对萌的维度做了进一步区分, 即除了幼萌以外, 萌还可能包含趣萌、听觉萌、嗅觉萌等其他维度。目前关于人们对萌的感知是否存在个体差异这一问题仍然存在争论, 而萌之载体的多样性则已经得到广泛认同。通过对一系列实证研究的回顾, 本文认为萌的后果主要体现在认知(如诱发脆弱性、天真等推断)、情感(如积极情绪、同情和柔情)和行为(如注意和关怀)三个方面。未来研究可进一步探讨萌的维度及其与道德的关系问题。     

Animal Faux Pas: Two Legs Good Four Legs Bad for Theory of Mind,but Not in the Broad Autism Spectrum

Research shows that the general population varies with regard to both autistic traits and theory of mind (ToM) ability. Other work has shown that autistic individuals may not underperform on ToM tests when the agent of evaluation is anthropomorphic rather than typically human. Two studies examined the relation between ToM and autistic trait profiles in over 650 adults using either the standard Faux Pas Recognition Test (FPT) or an anthropomorphized version of the FPT (FPTa). Results showed that autistic trait profiles were related to faux pas detection ability in the FPT but not the FPTa. Furthermore, while those with the broad autism phenotype scored significantly worse than those who were typically developed on the FPT, scores did not significantly differ on the FPTa. These findings add to a growing body of work suggesting that ToM ability is not at a global deficit in those on the autistic spectrum, but may relate to the mindreading of specifically human agents.