bluuebunny/crossref_metadata_2025 huggingface dataset:
TRUTH IN RELIGION: A POLANYIAN APPRAISAL OF WOLFHART PANNENBERG'S THEOLOGICAL PROGRAM
Authors: Apczynski John V.
Published: December 2005

Abstract. This essay attempts to explore the senses in which religious meanings may be understood to be grounded ontologically and in which they may be validly accepted as true. It begins by outlining Wolfhart Pannenberg's proposal for conceiving the scientific status of theology and his formulation of the question of theological truth. Then certain epistemological presuppositions are challenged in light of Michael Polanyi's theory of knowledge. Finally a revised understanding is proposed in Polanyian terms. Here in their primordial sense religious meanings are based in the act of breaking out toward the ground of our tacit foreknowledge. In their primary sense religious symbolizations are accepted as human creations and judged to be valid insofar as they integrate meaningfully all the disparate elements of our experience.
PANNENBERGS POLANYIANISM: A RESPONSE TO JOHN V. APCZYNSKI
Authors: Foster Durwood
Published: December 2005

Abstract. John V. Apczynski, while presenting a helpful analysis of Wolfhart Pannenberg and Michael Polanyi, does not succeed in showing that Pannenberg's theology is incoherent. Contrary to Apczynski, I hold that Pannenberg's concern for theoretic assertions is not extrinsic but intrinsic and central to his program. Moreover, this concern does not rest directly upon the cultural dominance of impersonal knowing but is a countering of the theological overreaction against it. Polanyi has pioneered the critique of impersonal knowledge, but in Pannenberg's judgment much theology tends to espouse too cheaply the Polanyian elevation of faith as ground of knowing. Pannenberg, while appreciating the relative justification of Polanyi's work, is attempting to thematize afresh—in interesting contrast to Polanyi and, for instance, Paul Tillich—the public, rational structure of faith.
THE QUESTION OF A RELIGIOUS REALITY: COMMENTARY ON THE POLANYI PAPERS
Authors: Scott William T.
Published: December 2005

Abstract. Two aspects of the problem of interpreting Michael Polanyi's outlook on religion are discussed. First, various ways of relating to reality beyond the objective perception of factuality must be considered, including the shift from I‐It to I‐Thou relations, and the self‐giving mode of surrender to a symbolized reality. Second, the active use of the imagination in perception involves a commitment that the image is of something real, transcending the person. I believe that Polanyi understands both religious rituals and works of art to point to realities that can be met again in new ways. After this discussion reasons for Polanyi's reticence to speak about his own religion are suggested and, finally, some known facts about his personal religion are given.
CREATION AND EVOLUTION: ANOTHER ROUND IN AN ANCIENT STRUGGLE
Authors: Goodman Lenn E. , Goodman Madeleine J.
Published: December 2005

Abstract. Creation and evolution were historic allies against eternalism. However, Darwinism seemed to undercut cosmological theism and human dignity, and modern reconcilers of evolution and theology have not convinced opponents that they can preserve these concerns. Creationists find divine handiwork in natural order and freedom in human uniqueness. For them, even entropy and continuity of kinds are emblematic of the unity of nature and the needfulness of salvation. Anti‐evolutionists’ impatience and frustration are not well answered by dogmatic or mythicized science. Neither is creation well served by reduction to merely empiric facts. Because creationism and evolutionism rest on the unabstractable categories of contingency and necessity, neither will disappear.
RELIGIOUS METAPHORS: MEDIATORS BETWEEN BIOLOGICAL AND CULTURAL EVOLUTION THAT GENERATE TRANSCENDENT MEANING
Authors: MacCormac Earl R.
Published: December 2005

Abstract. Humans can be described as existing somewhere on a descriptive continuum between the poles expressed by the metaphors “humans are machines” and “humans are animals.” Arguments for these metaphors are examined, and the metaphors are rejected as absolute descriptions of humans. After a brief examination of the nature of metaphor, all metaphors are discovered to mediate (interact) between biological and cultural evolution. Contrary to the reductionist program of sociobiologists, religious metaphors that generate transcendent meaning offer a legitimate description of humans.
THE VALIDITY OF MORAL THEORIES
Authors: Held Virginia
Published: December 2005

Abstract. We can usefully draw an analogy between ethics and science, despite the significant differences between them. We can then see the ways in which moral theories can indeed be “tested,” not by empirical experience but by moral experience. This can be expected to lead to rival moral theories, but in science also we have rival theories. I argue that we should demand more than coherence of our moral theories, as we do of our scientific theories. I try to show how the “testing” of moral theories can be carried out and how this can allow us to accept some moral theories as valid.
RITUAL AND SELF‐ESTEEM IN VICTOR TURNER AND HEINZ KOHUT
Authors: Gay Volney P.
Published: December 2005

Abstract. This paper uses Victor Turner's recent discussion of liminal and liminoid forms of communitas to criticize psychoanalytic praxis, both theory and therapy. In so doing it argues that Turner's distinction can be sharpened by assimilating it to the Marxist concept of commoditization. Heinz Kohut's analysis of narcissism can be supplemented by considering how self‐esteem, like other forms of behavior, is ritualized, particularly in the mother‐child matrix. We can account for the recent increase in narcissistic disorders, in part, by noting how liminal forms of communitas have given way to liminoid forms. Liminoid forms of communitas, like that established in the analytic relationship, secure self‐esteem less adequately than do liminal forms.
VICTOR TURNERS THEORY OF RITUAL
Authors: Segal Robert A.
Published: December 2005

Abstract. Like Clifford Geertz and Mary Douglas, Victor Turner considers religion the key to culture and ritual the key to religion. Like them as well, he interprets religion the way believers purportedly do: as beliefs, as beliefs about the cosmos, yet as cosmic beliefs compatible with modern science. Ritual serves to express those cosmic beliefs–not for the scientific purpose of explaining or controlling the cosmos but for the existential purpose of giving human beings a place in it. Ritual serves simultaneously to express beliefs about society–not only for the functionalist purpose of keeping human beings in their social place but also for the existential purpose of giving them a social place.
BRAIN ROOTS OF THE WILL‐TO‐POWER
Authors: MacLean Paul D.
Published: December 2005

Abstract. The human brain has evolved to its great size while retaining the anatomical and chemical features of three basic formations that reflect an ancestral relationship to reptiles, early mammals, and late mammals. Such considerations must be taken into account in the origin and expression of individual and collective violence, which operationally depend on power and the orchestrated use of power. Aristotle and Friedrich Nietzsche have respectively provided paradigms of a “great‐souled man” and a “superman”— both basically ruthless. In neurobehavioral investigations of the triune brain, one finds the basis for the hierarchical development of ruthless power, merciful power, and transcendental power.
IS VIOLENCE NATURAL?
Authors: Hardin Garrett
Published: December 2005

Abstract. The balance of obedience/aggressiveness is necessarily skewed to the left in infancy; maturation shifts it to the right. Hierarchies greatly reduce overt violence. Positional shifts in a hierarchy take place through violence or the threat of violence. Self‐serving individuals tend to upset hierarchical balance. Peace is served by the acceptance of a sovereign power (like the nation), which gives justice precedence over fairness. “Justice as fairness” is a pernicious doctrine. Religion has in the past favored secular sovereignty for the sake of peace; hence the protection of religions by sovereign powers.
CONSEQUENCES OF SOCIAL LIVING, LANGUAGE, AND CULTURE FOR CONFLICT AND ITS MANAGEMENT
Authors: Goodenough Ward H.
Published: December 2005

Abstract. Human language leads to an open‐ended proliferation of human goals and purposes, which make for complex social relationships combining competition and dependence. The resulting ambivalence in social relationships makes the management of frustration and its attendant emotions a central concern of human socialization. The specific loading of emotional problems varies according to how societies are organized, but problems are inevitable. As relations of power and dependence become more complex, human efforts to manage these problems are liable to increasingly explosive and destructive expressions, apparently an inevitable consequence of social and sapient existence.
PERSPECTIVES ON VIOLENCE
Authors: Boulding Kenneth E.
Published: December 2005

Abstract. Violence is in its broadest sense the deliberate creation of “bads” or negative goods as opposed to production, which is the deliberate creation of good. Its two major sources are malevolence and threat. Malevolence is the situation where A's perception that B is worse off increases A's welfare or utility. Threat systems are probably the largest source of violence. Four responses to threat are: compliance or submission: defiance: flight; and counter‐threat, which is stable in the short run, but must eventually break down and is the major source of violence in the modern world.
RELIGION AS UNIVERSAL: TRIBULATIONS OF AN ANTHROPOLOGICAL ENTERPRISE
Authors: Wax Murray L.
Published: December 2005

Abstract. The English term religion is used to refer to local Christian churches, their organizations, and their practices. Nevertheless, Western anthropologists have tried to utilize it as if it were a technical term with universal applicability. Anthropologists have sought to characterize religion by several dichotomies, although their own field researches have revealed the irrelevance of such dichotomies as well as the fact that non‐Western peoples do not recognize an entity equivalent to religion. Were the characteristics used by anthropologists in defining religion precisely applied to Western societies, then several other kinds of organizations, ceremonials, and practices would have as much, or even greater, claim to being included within the rubric of religion as the Christian and allied churches. The consequence of this conceptual imprecision has been the theoretical stagnation noted by eminent theorists.
LOREN EISELEY: RELIGIOUS SCIENTIST
Authors: Franke Robert G.
Published: December 2005

Abstract. Loren Eiseley is known both as a scientist and an essayist/poet. The disillusionment with science and technology among many in the late 1950s and the search for new values in the 1960s help account for Eiseley's significance as a writer. He appears to offer a solution to mankind's contemporary disillusionment by reminding that science has limits and that intuitive, nonscientific insight is valid, especially when it is complementary to scientific knowledge. The thesis of this essay is that in content and style Eiseley writes as a religious writer in the sense that he reaffirms what is necessary for humankind to be happy and even to be “saved.”
HUMAN SOCIOBIOLOGY
Authors: Reiss Michael J.
Published: December 2005

Abstract. Sociobiology is the scientific study of why organisms sometimes associate with other organisms. This paper surveys recent research on the reasons for altruism and aggression. It also considers the contributions an individual's genes and its environment make to its behavior, and it reviews functional theories for the evolution of cannibalism, polygamy, homosexuality, and infanticide in humans and other animals. Finally mention is made of the limited and generally negative attitude of sociobiology to religion.
ETHICS AND SOCIOBIOLOGY
Authors: Singer Peter
Published: December 2005

Abstract. Sociobiologists make large claims for their subject. Knowing about the genetic underpinnings of human society will, they claim, enable us to understand all of human behavior and even to solve the ancient philosophical questions of how we ought to live. This essay assesses the significance of sociobiology for ethics. It argues that sociobiologists have misunderstood the relevance of facts to values and that their larger ambitions for their subject are bound to remain unfulfilled. Nevertheless, philosophers are wrong to ignore sociobiology. To give a genetic account of the existence of a widely held value does not justify that value, but it does say something of relevance to the ethical issues. The problem is to work out just what difference such an explanation makes.
SINGER, SOCIOBIOLOGY, AND VALUES: PURE REASON VERSUS EMPIRICAL REASON
Authors: Rottschaefer William A. , Martinsen David L.
Published: December 2005

Abstract. E. O. Wilson argues that we must use scientifically based reason to solve the values dilemma created by the loss of a transcendent foundation for values. Peter Singer allows that sociobiology can help us understand the evolutionary origin of ethics, but denies the claim that sociobiology or any science can furnish us with ultimate ethical principles. We argue that Singer's critique of Wilson's attempt to bridge the gap between fact and value using empirical reason is unconvincing and that Singer's own ethical principle of disinterestedness requires major support from empirical reason and is not sustainable by pure reason alone.
GENES, MIND AND CULTURE
Authors: Maddox John , Wilson Edward O. , Quintan Anthony , Turner John , Bowker John
Published: December 2005

Abstract. The 1981 book Genes, Mind and Culture by Edward O. Wilson and Charles J. Lumsden attempts to offer a comprehensive theory of the linkage between biological and cultural evolution. In the following 21 May 1982 radio broadcast, produced by Julian Brown under the auspices of the British Broadcasting Corporation, Wilson is joined by a philosopher, a geneticist, and a religion scholar in a discussion of “gene culture co‐evolution” and of other issues raised by sociobiology. The discussion is introduced and chaired by the editor of Nature, John Maddox.
THE SACRED AND THE LIMITS OF THE TECHNOLOGICAL FIX
Authors: Drengson Alan R.
Published: December 2005

Abstract. Three points are discussed: first, that limits of technological fixes are revealed by current economic, social, and environmental problems; second, that these problems cannot be solved by a technological fix but require alternative forms of activity and being; third, that realizing these limits makes possible the re‐emergence of the sacred. Two attitudes toward technology, nature, and the sacred are described: Technocrats desacralize nature and strive to shape it technologically for human ends alone; pernetarians resacralize nature and develop a perennial philosophy (synthesized from elements of different spiritual disciplines) allied with an enlarged, artful science, so as to design activities compatible with nature.
NEUROTHEOLOGY: THE WORKING BRAIN AND THE WORK OF THEOLOGY
Authors: Ashbrook James B.
Published: December 2005

Abstract. Because the mind is the significance of the brain and God is the significance of the mind, the concept “mind” bridges how the brain works and traditional patterns of belief. The left mind, which utilizes rational vigilance and the imperative instructions of proclamation, names and analyzes the urgently right. The right mind, which discloses the relational responsiveness of numinous presence and natural symbolism, is immersed in and integrates the ultimately real. Together they provide a typology of mind‐states with which to assess regressive, functional, and creative patterns. Hand dominance, gender differences, and cultural bias qualify the use of the metaphor.
SCIENCE AND RELIGION: SEEKING A COMMON HORIZON
Authors: Budenholzer Frank E.
Published: December 2005

Abstract. The thought of Bernard Lonergan provides an epistemological position that is both true to the exigencies of modern science and yet open to the possibility of God and revealed religion. In this paper I outline Lonergan's “transcendental method,” which describes the basic pattern of operations involved in any act of human knowing, and discuss how Lonergan uses this cognitional theory as a basis for an epistemological position of critical realism. Then I explain how his approach handles some philosophical problems raised by classical and modern science and show how his thought provides an intelligible link between the scientific and religious horizons.
THE REDISCOVERY OF TIME
Authors: Prigogine Ilya
Published: December 2005

Abstract. Central among problems in cosmology is the crucial question of the articulation of natural and historical time: how is human history related to natural processes described by science? A deterministic world view in which natural processes are reversible, as emphasized by classical Western science, is obviously not the answer. Recent research in fields such as far‐from‐equilibrium thermodynamics and statistical mechanics reveals irreversibility in natural processes and allows us to explore new forms of dialogue between science and the humanities.
ENTROPY AND EVIL
Authors: Russell Robert John
Published: December 2005

Abstract. This paper explores a possible relationship between entropy and evil in terms of metaphor. After presenting the various meanings of entropy in classical thermodynamics and statical mechanics, and the Augustinian and Irenaean theodicies, several similarities and dissimilarities between entropy and evil are described. Underlying the concepts of evil and entropy is the assumption that time has a direction. After examining the scientific basis for this assumption, it is hypothesized that, if evil is real in nature, entropy is what one would expect to find at the level of physical processes, and conversely that, if entropy is coupled to a physical arrow of time, one could expect to find dissipative yet catalytic processes in history and religious experience.
HUMAN CEREMONIAL RITUAL AND THE MODULATION OF AGGRESSION
Authors: D'Aquili Eugene G.
Published: December 2005

Abstract. Human ceremonial ritual is considered as an evolved behavior, one of the principal effects of which is the promotion of intragroup cohesion by decreasing or eliminating intragroup aggression. It is seen as a major determinant of what Victor Turner calls communitas in human social groups of varying extension. The frequent paradoxical effect of ritual's promoting extragroup aggression at the same time that it diminishes intragroup aggression is considered. A neuroevolutionary model of the development and social effects of ritual behavior is presented, being derived from both ethology and recent neurophysiological studies in humans.
IDEOLOGY AS BRAIN DISEASE
Authors: Tiger Lionel
Published: December 2005

Abstract. The brain evolved not to think but to act, and ideology is an act of social affiliation which can be compared to kin affiliation, both satisfyingly emotional and expressing a perception about the nature of the real world central to the nature of being human. Males may affiliate to macrosocial ideologies more enthusiastically than females because of their relative lack of certainty of kin relationships. Exogamy was the necessary solution to kin‐related strife in prehistory. Perhaps what the world needs is not only a moral equivalent to war but an ideological equivalent to exogamy to resolve social differences on a much larger scale.
I AM THE WAY: MICHAEL POLANYI'S TAOISM
Authors: Stines James W.
Published: December 2005

Abstract. Several contemporary writers have found certain correlations between Taoism and modern philosophy of science to be particularly noteworthy because of their usefulness for interpreting world views, implicit or explicit, in each. However, the recent project in science and epistemology–the work of Michael Polanyi–which is probably most fruitfully resonant with Taoism has not yet been explored in that connection. The purpose of the present article is to begin that exploration. The essay provides a preliminary sketch of certain key moments in Polanyi's thought and then turns attention to the Taoist themes of Tao, wu‐wei, and tz'u as these illuminate and are illuminated by the Polanyian post‐critical epistemology.
HIDDEN VARIABLES AND THE IMPLICATE ORDER
Authors: Bohm David
Published: December 2005

Abstract. This paper explains how my ideas of hidden variables tie up to those in the implicate order, and how all these notions are related to my views on religion. Beginning with my work on the quantum theory, it traces how I was led to question the usual interpretation, and goes on to show how both the notion of hidden variables and that of the implicate order were implicit in my thought more than thirty years ago. The further development through quantum field theory brings all the various threads together. Finally, the general world view that comes out of this development is seen to be compatible with a religious approach to life.
THE PHYSICS OF DAVID BOHM AND ITS RELEVANCE TO PHILOSOPHY AND THEOLOGY
Authors: Russell Robert John
Published: December 2005

Abstract. The purpose of this paper is to analyze David Bohm's work in terms of physics, philosophy, and theology. First, I discuss the development of Bohm's thought since 1951. Then, using the methodology of Imre Lakatos, I evaluate the scientific status of his research program. Next, I explore the philosophical dimensions of Bohm's views in which realist and idealist, monist and dualist, contingent and determinist outlooks occur in creative tension. Finally, I suggest ways in which Bohm's ideas are relevant to theology through concepts of God and cosmos, beauty and purpose, grace and free will, church, self and evil.

The entire universe is basically a single, indivisible…but flexible and ever changing, unit (Bohm 1951, 140).
GENTLE QUANTUM EVENTS AS THE SOURCE OF EXPLICATE ORDER
Authors: Chew Geoffrey F.
Published: December 2005

Abstract. It is proposed that multiple emission and absorption of soft photons in a discrete quantum world (implicate order) generates the continuous Cartesian‐Newtonian‐Einsteinian space‐time world of localizable objects and conscious observers with measuring rods and clocks (explicate order).
THE PLACE OF FAITH IN A WORLD OF FACT
Authors: Shideler Emerson W.
Published: December 2005

Abstract. The relation of religion and science is presented in terms of the interrelationship of domains generated within a reflexive real world concept by status assignment. The domain of religion is articulated by the concepts of ultimacy, totality, and eternity, which are boundary conditions on all status assignments. The domain of science is a status assignment, that of determining the facts and constraints of the real world, and is articulated by the concepts of empiricism, objectivity, and order. The interrelationship of domains is illustrated by examining the concepts of order, disorder, entropy, evil, freedom, creation, and resurrection.
RELIGIOUS COGNITION AS INTERPRETED EXPERIENCE: AN EXAMINATION OF IAN BARBOUR'S COMPARISON OF THE EPISTEMIC STRUCTURES OF SCIENCE AND RELIGION
Authors: Rottschaefer William A.
Published: December 2005

Abstract. Using as a model contemporary analyses of scientific cognition, Ian Harbour has claimed that religious cognition is neither immediate nor inferential but has the structure of interpreted experience. Although I contend that Barbour has failed to establish his claim, I believe his views about the similarities between scientific and religious cognition are well founded. Thus on that basis I offer an alternative proposal that theistic religious cognition is essentially inferential and that religious experience is in fact the use of inferentially acquired religious beliefs to interpret ordinary nonreligious experiences.
THE THERMODYNAMIC AND PHYLOGENETIC FOUNDATIONS OF HUMAN WICKEDNESS
Authors: Masani P. R.
Published: December 2005

Abstract. The problem of evil is brought under the ambit of science by explicating the theological concept “sinful” in thermo‐dynamic and phylogenetic terms, and the proposition “Homo sapiens is a sinful species” is established. By a like explication, the theological concept of the “Fall of man” is shown to be an amalgam of two concepts, Fall I and Fall II, of thermodynamic and anthropogenetic origins, respectively. Fall I affects all life; Fall II (“original sin”) affects Homo sapiens and its immediate forebears alone.
CURRENT DEVELOPMENTS IN ARTIFICIAL INTELLIGENCE AND EXPERT SYSTEMS
Authors: Michie Donald
Published: December 2005

Abstract. The definition of an expert system as a knowledge‐based source of advice and explanation pinpoints the critical problem which confronts the would‐be builders of such systems. How is the required body of knowledge to be elicited from its human possessors in a form sufficiently complete for effective organization in computer memory? This article reviews recent advances in the art of automated knowledge‐extraction from expert‐supplied example decisions. Computer induction, as the new approach is called, promises both important parallels to the human capacity for concept formation and also commercial exploitability.
WONDER AND UNDERSTANDING
Authors: Boden Margaret A.
Published: December 2005

Abstract. Wonder is a root of the religious experience, and the desire to understand drives science. If wonder and understanding are fundamentally opposed, religion and science will be also. But only if wonder is limited to the contemplation of magic or mysteries is religion in principle opposed to science. The aim of science is to explain how something is possible. Understanding how something is possible need not destroy our wonder at it. Recent scientific theories of the human mind—albeit based in computer technology—increase our wonder at its richness and power.
QUO VADIS, SYSTEMS THOUGHT?
Authors: Huchingson James E.
Published: December 2005

Abstract. Progress in general systems theory has been slow. Three recent books in the field reflect both the hopes and continuing frustrations of systems advocates. Frustrations include the widespread perception that systems theory is a kind of gnostic redemption, an abstract program to be administered by an elite cadre of experts for the sake of integrating knowledge and reorganizing society. This mechanistic understanding generates a resistance which could be countered by a more open and organic model of human systems. The ambiguity of systems thought lies ironically in its ability to embrace both of these images within its conceptual scheme.
THOUGHTS ON THE PSYCHOBIOLOGY OF RELIGION AND THE NEUROBIOLOGY OF ARCHETYPAL EXPERIENCE
Authors: Stevens Anthony
Published: December 2005

Abstract. There is good reason to suppose that religious belief and ritual are manifestations of the archetypal blueprint for human existence encoded in the genetic structure of our species. As a consequence, religion has become a focus of study for psychobiologists and neuroscientists. However, scientific explanations of religious experience do not “explain away” such experience nor are they substitutes for the experience itself. On the contrary, scientific discoveries may be seen as corroboration of religious insights into the unus mundus, the essential oneness of all experience, which links human nature with the nature of the cosmos.
THE PASSIONATE MIND: BRAIN, DREAMS, MEMORY, AND SOCIAL CATEGORIES
Authors: Fox Robin
Published: December 2005

Abstract. The intellectualist position held by structuralists does not explain the extremes of emotional reaction to the disruption of social categories. An approach from neuroscience based on the functions of the limbic system in the creation of long‐term memory through the role of the hippocampus and REM sleep is proposed to account for the emotive loading of cognitive categories.
RELIGIOUS EXPERIENCE, ARCHETYPES, AND THE NEUROPHYSIOLOGY OF EMOTIONS
Authors: Henry James P.
Published: December 2005

Abstract. Established religions integrate a society's everyday secular realities with humankind's numinous experience of the holy. Powerful emotions nourish the cultural expression of the archetypes propelling the “ritual dances” of art, sport, and technocracy. During sacred moments such as mother‐infant or adult bonding, neuroendocrine triggers activate lifelong ties. The cultural canon of the left cortex contrasts with the intuitive right. Brainstem “switches” alternate the left's cool, extraverted, sympathetic drive for control with the right's “warm” attachment behavior and dreaming sleep. Psychic trauma damages flexibility with resultant alexithymic blindness to emotions and archetypes. Substance abuse and narcissistic overemphasis on control ensue.
COUNTING YOUR BLESSINGS: SACRED NUMBERS AND THE STRUCTURE OF REALITY
Authors: Powers William K.
Published: December 2005

Abstract. Although numerical systems have been regarded as static models of a symbolic system and treated as mythological behavior, it is postulated that these systems are more profitably analyzed as dynamic models, better understood as ritual behavior. As ritual, numerical systems, limited in number and expressive of rhythmicity, contribute to the biogenetic structuralist's notion of “equilibration” between the central nervous system and the environment.

The relationship between concrete and abstract numeration is also examined, showing that counting behavior, requiring asymmetrical use of the hands, may contribute to understanding the relationships between handedness and brain hemisphericity, as well as enumeration and memorization.
EVOLUTIONARY ETHICS: A PHOENIX ARISEN
Authors: Ruse Michael
Published: December 2005

Abstract. Evolutionary ethics has a (deservedly) bad reputation. But we must not remain prisoners of our past. Recent advances in Darwinian evolutionary biology pave the way for a linking of science and morality, at once more modest yet more profound than earlier excursions in this direction. There is no need to repudiate the insights of the great philosophers of the past, particularly David Hume. So humans' simian origins really matter. The question is not whether evolution is to be linked to ethics, but how.
MYTH, RITUAL, AND THE ARCHETYPAL HYPOTHESIS
Authors: D'Aquli Eugene G.
Published: December 2005

Abstract. This paper reexamines the myth‐ritual complex, considering myth as a psychobiological stereotype, the neurobiology of myth structuring, the neurobiology of myth transformation, and some religious implications of the myth‐ritual complex. Relevant points of comparison between this neurobiological analysis of the myth‐ritual complex and Jungian psychological theory are made throughout. Finally the neurobiology of transcendent experiences is considered along with a brief neuroepistemological consideration of the possibility of transcendence itself.
BRAIN SCIENCE AND THE HUMAN SPIRIT
Authors: Trevarthen Colwyn
Published: December 2005

Abstract. In recent decades of its brief history, brain science has shed light on the source of motives. We review the chemistry and anatomy of the neural core of human motivation; it seems to penetrate the hemispheric cognitive fields asymmetrically, subjecting them to differing evaluations by self‐organizing states of mind. The brain core generates and responds to the rhythm and color of emotions, giving moral control to relationships and setting values and meanings in communication. The newborn human mind is ready to share transcendent states with an empathic partner. Fantasy‐making play of a child in friendships presages adult rituals. Mystic rites and mythic symbols express feelings essential to time‐ and space‐defying cooperation within the ancestral culture.
THE TRANSCENDENT FUNCTION OF THE BILATERAL BRAIN
Authors: Ross Virginia
Published: December 2005

Abstract. A “transcendent function,” which integrates conscious and unconscious elements, can be characterized for the human mind. From Carl Jung's model of four basic functions of the psyche—thinking, feeling, sensation, and intuition—a modified compass of the psyche is constructed to conform to the neurobio‐logical structure of the bilateral brain. The transcendent function can be correlated with the principal states of consciousness existent between waking and sleep. Dreams, myth, and the experience of deity, of related unconscious content, are manifest in hybrid states of consciousness. The exercise of the transcendent function is of creative value in the arts and sciences and paramount to human survival.
PHILOSOPHICAL AND THEOLOGICAL REFLECTIONS ON RECENT NEUROBIOLOGICAL DISCOVERIES
Authors: Schmitz‐Moormann Karl
Published: December 2005

Abstract. Recent progress in neurophysiology research has created a certain uneasiness in the modes of explanation. Starting with body experiences this research has progressed to borderline experiences and confronts us anew with the age‐old mind‐body problem. At this point science is especially exposed to the dangers of reductionism as they have been spelled out by Carl Jung. Evolution, understood not as the deployment of pre‐existing properties of matter but as the continued emergence of new realities which integrate and transform the pre‐existing realities, may lead to a more profound understanding of humanity, which came into being through the emergence of mind. Archetypes and the human religious dimension or the capability to experience God may be the most significant mark of this emergence.
PHYSICS, BUDDHISM, AND POSTMODERN INTERPRETATION
Authors: McCance Dawne C.
Published: December 2005

Abstract. Arguing that the revolution in postmodern physics is concerned essentially not with a change in paradigm but with a change in interpretive standpoint, this paper explores a parallel between the aetiology of disease in Buddhism and the interpretive standpoint introduced by twentieth‐century quantum physics. The paper suggests a need to revise central interpretive assumptions of the natural and human sciences, including the traditional projection of an atomistic self.
TAOISM AND BIOLOGICAL SCIENCE
Authors: Barnett Raymond J.
Published: December 2005

Abstract. The seemingly disparate systems of philosophical Taoism and modern biological science are compared. A surprising degree of similarity is found in their views on death, reversion (cyclicity of phenomena), complementary interactions of dichotomous systems, and the place of humans in the universe. The thesis is advanced that these similarities arise quite naturally, since both systems base their knowledge upon objective observation of natural phenomena. Substantial differences between the two systems are recognized and examined regarding verbal argument, machinery, and experimentation. The Taoists' relationship to Chinese alchemy and the biologists' to technology are claimed to mitigate their attitudes toward experimentation.
GOD'S PLACE IN A SPACE AGE
Authors: Schwarz Hans
Published: December 2005

Abstract. The shift from a pre‐Copernican to a Copernican world view has caused an ever increasing sense of homelessness for the idea of a theistically conceived God. This paper first traces the historical development of this problem and its implications for the Christian faith. Next it presents some historically evolved “rescue” attempts and examines them critically. Then follows an inquiry concerning the biblical understanding of God's relation to space and a critical presentation of some contemporary proposals to make God's presence intelligible. In conclusion we propose a dimensional model of relating God and the world, a model which allows for a reasonable discourse of God's immanence and transcendence.
THE NATURAL GOD: A GOD EVEN AN ATHEIST CAN BELIEVE IN
Authors: Friedman Joel I.
Published: December 2005

Abstract. In this paper, I attempt to dissolve the theism/atheism boundary. In the first part, I consider last things, according to mainstream science. In the second part, I define the Natural God as the Force of Nature—evolving, unifying, maximizing—and consider Its relation to last things. Finally, I discuss our knowledge of the Natural God and Its relevance to our personal lives. I argue that we can know the Natural God through scientific reason combined with global intuition, and that this knowledge, from the perspective of last things, may help us achieve universal love, ethical action, and personal salvation.
THE BURNING FUSE: THE UNACCEPTABLE FACE OF RELIGION
Authors: Bowker J. W.
Published: December 2005

Abstract. For pragmatic reasons more attention should be devoted to the serious study of religion. Although religions inspire great achievements of human creativity, it is important to understand them because they also promote violence and warfare. One can understand the unacceptable face of religion when one sees why religions matter to those who belong to them; why they are bound to be conservative, especially in times of stress; and why, therefore, believers become very passionate about defending the boundaries of their particular religious systems. Such understanding provides a realistic basis for working toward the peaceful coexistence of conflicting religious systems.
WAR, PEACE, AND RELIGION'S BIOCULTURAL EVOLUTION
Authors: Burhoe Ralph Wendell
Published: December 2005

Abstract. A recent scientifically and historically grounded theory on human genetic and cultural evolution suggests why the religious elements of culture became the primary source of both peaceful cooperation within societal ingroups and at the same time of destructive wars with outgroups. It also describes the role of religion in the evolution of ape‐men into humans. The theory indicates why human societal life is not long viable without the underpinning of a healthy, noncoercive, religious faith; why sound religious faith is weak now; and why we may hope both for better morals and for worldwide cooperation in peace.
“IMPERIALISTIC MISSIONARISM” AND THE KIBBUTZ PARADIGM FOR COEXISTENCE
Authors: Rotenberg Mordechai
Published: December 2005

Abstract. Hegelian‐Marxian doctrines of dialectic progress through war and conflict are traced to Christian theosophy of historical necessity and “imperialistic missionarism.” Jewish fossilized existence is traced to its antiproselytizing “kibbutz” ideology of dialogic coexistence. Tolerance is possible either through an ideological balance of terror between equal opposing powers or through mutual volitionary space evacuating Cabalic style contraction. According to the Biblical definition of covenant, brit, a coexisting shalom (peace) is possible only through separating and rebinding which comprises the shalem (complete). Japanese Makuya Christianity is presented as an anti‐imperialistic model for mutual contraction facilitating the coexisting shalom‐shalem between equals who are different but not indifferent to each other.
TWO CULTURES OF RELIGION AS OBSTACLES TO PEACE
Authors: Boulding Elise
Published: December 2005

Abstract. There are two contrasting cultures in every religious tradition, the holy war and peaceable garden cultures. Examples are given for Christianity, Judaism, and Islam. Conflict is basic to human existence, stemming from the uniqueness of human individuals and their groups. Churches, instead of helping their societies develop the middle‐ground skills of negotiation and mediation, have insisted on a choice between two extreme behaviors: unitive love or destruction of the enemy. In international affairs this has led to the identification of the church with the state in wartime and kept it from claiming the important middle ground of peacemaking. Institutionalized religion can pick up its missed opportunities.
INAUGURATING POSTCRITICAL PHILOSOPHY: A POLANYIAN MEDITATION ON CREATION AND CONVERSION IN AUGUSTINE'S CONFESSIONS
Authors: Keiser R. Melvin
Published: December 2005

Abstract. Michael Polanyi names Augustine as inaugurates of his “postcritical”philosophy. To understand what this means by exploring creation in the Confessions will clarify complex problems in Augustine and articulate theological implications in Polanyi. Specifically, it will show why an autobiographical account of conversion ends speaking of creation; how creation can thus be understood as “personal” language; how creation can be recovered in a time preoccupied with conversion; how conversion and creation are linked with incarnation, hermeneutics, and confessional rhetoric; and it will suggest a contemporary use of creation language that connects the scientific and the religious.
CHRISTIAN HUMANISM AND PSYCHOTHERAPY: A RESPONSE TO BERGIN'S ANTITHESES
Authors: Curry John F.
Published: December 2005

Abstract. Secular and religious values of psychotherapists influence the process of psychotherapy. The psychologist Allen Bergin has pointed out several major antitheses between values of secular psychotherapists and their religiously oriented clients. The present essay is a response to Bergin's antitheses, on the one hand, and to humanistic psychology, on the other, from the point of view of a Christian humanism. Karl Rahner's theological anthropology is proposed as one possible foundation for an explicit articulation of the relationship between psychotherapy and religion, and as a means to address apparently divergent values of psychotherapists and religious believers.
DARWINISM AND DETERMINISM
Authors: Ruse Michael
Published: December 2005

Abstract. Does Darwinism generally, and human sociobiology in particular, lead to an unwarranted (and possibly socially offensive) determinism? I argue that one must separate out different senses of determinism, and that once one has done this, a Darwinian approach to human nature can be seen to shed important light on our intuitions about free will, constraint, and control.
ON THE EVOLUTION OF HUMAN FREEDOM
Authors: Schmitz‐Moormann Karl
Published: December 2005

Abstract. The age–old dilemma of free will and determinism is attacked by proving that both sides are flawed with contingencies, that the notion of eternal law is a theologically tainted projection rather than a reality of the real world that is understood to be evolutionary. Determinism is dissolved into conditionalism. This excludes materialistic scientific explanation of the deterministic style. As it brings forth freedom, evolutionary reality transcends essentially the explanatory possibilities of statistically structured natural laws. The dilemma of determinism and free will based on a logic of contradiction is replaced by an ontology of polarity.
AUTONOMY AND INTERRELATEDNESS: SPINOZA, HUME, AND VASUBANDHU
Authors: Tomm Winnifred A.
Published: December 2005

Abstract. If reason and emotion are taken as inseparable founda–tional components of human nature, then all knowledge must be characterized by both objective description and subjective, felt experience. If that is the case, then it is impossible for autonomy to be described in terms of rational knowledge, independent of affective response. Accordingly, autonomy and interdependence are mutually inclusive terms. Following the assumption that reason and emotion are integrally related in human understanding, morality can be explained by reference to both rational principles and emotive, unreflected experience. Spinoza, Hume, and Vasu–bandhu provide three different but compatible views of moral development based on their views of the mutually informing effect of reason and emotion on motivation for action. In contrast to Kant, they describe the morally autonomous person as one who is directed by personal interests shaped by a consciousness of the context of emerging interrelated conditions. It is a context in which individual self–expression is a function of receptivity and responsiveness to the expression of others.
RELIGION AND EMPIRICISM IN THE WORKS OF PETER BERGER
Authors: Fuller Robert C.
Published: December 2005

Abstract. Peter Berger established himself in the sociological profession in large part through his functional interpretations of religion and its ostensible demise in relation to the empirical bent of modern intellectual thought. Yet, in his ef–fort to expand the scope of empiricism such that it might address nontrivial concerns, Berger found himself attempting to understand the “substance” of religiori—that is, the conviction that there exists an “other” which confronts us unconditionally and consequently forms the basis of all issues concerning value and meaning. Berger's writings deserve critical attention in that they disclose both the problems and the promises of utilizing empirical methods for the task of rehabilitating, rather than debunking, humanity's religious propensities.
HOW EMPIRICAL IS WIEMAN'S THEOLOGY?
Authors: Inbody Tyron
Published: December 2005

Abstract. The essay is a response to the papers written by Nancy Frankenberry and Charley Hardwick in the March 1987 issue of Zygon. Questions are raised about whether Wieman's theology is functionalist in the way described by Frankenberry and whether Hardwick's proposal to establish the logical possibility of naturalism as a framework for an existential interpretation of the Christian message is satisfactory. The most basic question raised by both papers is whether Wieman's theology is fully empirical when viewed from the point of view of the radical empiricist.
HUMAN WHOLENESS IN LIGHT OF FIVE TYPES OF PSYCHIC DUALITY
Authors: Washburn Michael
Published: December 2005

Abstract. Five types of psychic duality are distinguished: bipolarity, bimodality, contrariety, dualism, and the coincidentia op–positorurn. Bipolarity is the basic division of the psyche into egoic and nonegoic (physico–dynamic) poles. Bimodality is the division of egoic functioning into active and receptive modes. Contrariety is the division of the nonegoic sphere into opposing sympathetic and parasympathetic systems. Dualism is the organization imposed upon the bipolar structure by primal repression. And the coincidentia opositorum is the condition of psychic integration that would emerge were dualism to be transcended and the bipolar structure (together with the bimodal and contrarietal structures) unified into a higher whole.
THE PRIMORDIAL ROOTS OF BEING
Authors: Stewart Edward C. P.
Published: December 2005

Abstract. Suffering, alongside the feeling of sanctity of life, pervades human experience, generating primal anxiety, which humans learn to shore up with social solidarity and with the practice of communication in religious rituals. The roots of social belonging spring from the primordial sentiments toward ethnicity, race, language, religion, customs and traditions, and region. Self–identity, mediated by mental formations derived from social relations, is composed of thinking and values. Daily experience reveals that cultural differences produce blind spots in thinking and barriers in values—‐governing areas of activity, social relations, the world, and identity of being—‐that impedes cross—‐cultural understanding.
EVOLUTION AS A RELIGION: A COMPARISON OF PROPHECIES
Authors: Midgley Mary
Published: December 2005

Abstract. The idea of evolution functions today as a myth as well as a scientific theory. This use distorts it in some surprising ways. In particular, predictions of the predestined future development of superhumans (Omega Man) are sometimes treated by scientists as if they were an established part of the theory of evolution. Since they rest on the endless–escalator model of evolution, incompatible with Darwinian methods and not separately argued for, they have no standing at all. This phenomenon, and others like it, seem to indicate spiritual needs which are being ignored and thus finding illicit satisfaction. The position is dangerous and needs more attention.