Religion and science are arguably the two most powerful social forces in the world today. But where religion and science were once held to be compatible, most people now perceive them to be in conflict. This unique book provides the best available introduction to the burning debates in this controversial field. Examining the defining questions and controversies, renowned expert Philip Clayton presents the arguments from both sides, asking readers to decide for themselves where they stand: science _or_ (...) class='Hi'>religion, or science _and_ religion? Intelligent Design vs. New Atheism the role of scientific and religious ethics – designer drugs, AI and stem cell research the future of science vs. the future of religion. Viewpoints from a range of world religions and different scientific perspectives are explored, making this book essential reading for all those wishing to come to their own understanding of some of the most important debates of our day. (shrink)

Artificial intelligence (AI), blockchain, virtual and augmented reality, (semi-)autonomous ve- hicles, autoregulatory weapon systems, enhancement, reproductive technologies and human- oid robotics – these technologies (and many others) are no longer speculative visions of the future; they have already found their way into our lives or are on the verge of a breakthrough. These rapid technological developments awaken a need for orientation: what distinguishes hu- man from machine and human intelligence from artificial intelligence, how far should the body be allowed to (...) be changed and what are the dangers and opportunities presented by these technologies? Many of these questions are also addressed to theology. For example, questions about the image of humanity, the understanding of creation, the ethics of technological body interventions or the moral status of robots. What does theology have to say about these technological developments? It is the right time for theology to scientifically explore tech- nologization and AI and to formulate answers. As technology changes the various areas of human life, society and the world around us, the places and topics of theology are also undergoing transformation. Puzio, Anna: Theology Meets AI: Examining Perspectives, Tasks, and Theses on the Intersection of Technology and Religion. In: Puzio, Anna/Kunkel, Nicole/Klinge, Hendrik (Hg.): Alexa, How Do You Feel About Religion? Theological Approaches to Technology and Artificial Intelligence (Theology and AI 1). Darmstadt: wbg 2023, S. 29–41. DOI: 10.53186/1030373. (shrink)

The prospective study follows college students after the 9/11 attacks. Based on evidence and trauma-related theories, and guided by reports on positive and negative reactions and meaning-related actions among Americans after 9/11, we explored the seemingly contradictory, yet meaning-related pathways to posttraumatic growth and posttraumatic stress disorder symptoms , indicating the sense of deep interconnectedness and deep conflict. The final model showed that 9/11 emotional turmoil triggered processes of assimilation, as indicated in pathways between prayer coping and perceived spiritual and (...) social support, and of accommodation, as indicated in the pathway of spiritual struggle. Both pathways were directly associated with PTG in the follow-up. Perceived spiritual and social support contributed to lower levels of PTSD symptoms, whereas spiritual struggle had an opposite impact on symptoms; both effects were mediated through optimism but in opposite directions. The study suggests the interplay of complex crisis-related phenomena following meaning-laden collective trauma that presented existential challenges, involving coping, optimism, deep conflict, and deep interconnectedness. (shrink)

Prendre le temps de se poser des questions simples et inévitables, sans a priori, mais avec le luxe d'un raisonnement limpide, accessible, utile. Voici en quelques mots l'état d'esprit de la collection des Philosopheurs. Sous la direction d'Olivier Dhilly, professeur agrégé de philosophie et auteurs de nombreux ouvrages, les Philosopheurs vous poussent sur les chemins de la réflexion. Les questions posées dans chaque livre ont occupé, occupent ou occuperont un jour ou l'autre notre esprit : religion, mort, liberté, bonheur, (...) vérité. chaque ouvrage aborde avec clarté et modernité les grandes notions philosophiques et nous offre en complément les principaux thèmes et textes des grands philosophes concernés. Les Philosopheurs veulent éclairer notre esprit en nous donnant les clés d'une réflexion simple et indispensable pour mieux vivre. Des livres à lire, à méditer et à partager. (shrink)

The exploration of metaphysical arguments in the symbolic AI environment provides clarification and raises unexpected questions about notions in philosophy of religion and theology. Recent attempts to apply automatic theorem prover technology to Anselm's ontological argument have led to a simplification of the argument. This computationally discovered simplification has given rise to logical observations. The article assesses one of these observations: the application of the diagonal method (in Cantor's version) to Anselm's argument. The evaluation of the applications of theorem (...) provers to metaphysical and theological arguments contributes to the following topics in philosophy of religion: the limits of natural theology, the relationship between religion and STEM, and theology's scientificity. (shrink)

Future developments in artificial intelligence (AI) will likely allow for a greater degree of human‐machine convergence, with machines becoming more humanlike and intelligent machinery becoming more integrated into human brain function. This will pose many ethical challenges, and the necessity for a moral framework for evaluating these challenges will grow. This paper argues that community concern constitutes a central factor in both the evolution of religion and the human brain, and as such it should be used as the organizing (...) principle for moral evaluations of AI technologies. (shrink)

Precision medicine (PM) aims to revolutionise healthcare, but little is known about the role religion and spirituality might play in the ethical discourse about PM. This Perspective reports the outcomes of a knowledge exchange fora with religious authorities in Singapore about data sharing for PM. While the exchange did not identify any foundational religious objections to PM, ethical concerns were raised about the possibility for private industry to profiteer from social resources and the potential for genetic discrimination by private (...) health insurers. According to religious authorities in Singapore, sharing PM data with private industry will require a clear public benefit and robust data governance that incorporates principles of transparency, accountability and oversight. (shrink)

We are about to see the emergence of religions devoted to the worship of Artificial Intelligence (AI). Such religions pose acute risks, both to their followers and to the public. We should require their creators, and governments, to acknowledge these risks and to manage them as best they can. However, these new religions cannot be stopped altogether, nor should we try to stop them if we could. We must accept that AI worship will become part of our culture, and we (...) must learn to live with it. Indeed, we should do much more than this. We should value it as a new source of meaning in a rapidly-changing world. AI-based religions deserve respect and recognition alongside other, more established ones, and they should be granted the same level of legal protection. (shrink)

This introduction to the thematic section of Zygon: Journal of Religion and Science on “Artificial Intelligence and Religion: Recent Advances and Future Directions” outlines the five articles by dividing them into two groups: the three that analyze the impact of recent advances in subsymbolic artificial intelligence (AI) on religion and theology, and the two that explore theological concepts in symbolic AI environments. These five articles are five steps toward a strong, deep, and interdisciplinary dialogue between the research (...) in religion and the research in AI. (shrink)

This article analyzes current attitudes toward artificial intelligence (AI) and quantum computing and argues that they represent a modern‐day form of magical thinking. It proposes that AI and quantum computing are thus excellent examples of the ways that traditional distinctions between religion, science, and magic fail to account for the vibrancy and energy that surround modern technologies.

This book uses neuroscience discoveries concerning religious experiences, the Self and personhood to deepen, enhance and interrogate the theological and philosophical set of ideas known as Personalism. McNamara proposes a new eschatological form of personalism that is consistent with current neuroscience models of relevant brain functions concerning the self and personhood and that can meet the catastrophic challenges of the 21st century. Eschatological Personalism, rooted in the philosophical tradition of "Boston Personalism", takes as its starting point the personalist claim that (...) the significance of a self and personality is not fully revealed until it has reached its endpoint, but theologically that end point can only occur within the eschatological realm. That realm is explored in the book along with implications for personalist theory and ethics. Topics covered include the agent intellect, dreams and the imagination, future-orientation and eschatology, phenomenology of Time, social ethics, Love, the challenge of AI, privacy and solitude and the individual ethic of autarchy. This book is an innovative combination of the neuroscientific and theological insights provided by a Personalist viewpoint. As such, it will be of great interest to scholars of Cognitive Science, Theology, Religious Studies and the philosophy of the mind. (shrink)

Scholarship has grown increasingly nuanced in its grappling with the intersections of religion, science, and technology but requires a new paradigm. Contemporary approaches to specific technologies reveal a wide variety of perspectives but remain too often committed to typological classification. To be vigilant of our obligation to understand and reveal, scholars in the study of religion, science, and technology can adopt a hydra‐logical stance: we can recognize that there are cultural monsters possessing scientific, technological, and religious heads. These (...) heads may work with a common agenda or they might not. They might disagree, pulling their shared body back and forth in a public commotion that lays waste to their surroundings. They might see past one another or move in tandem—purposively or not. Evaluations of climate response and AI benefit from seeing how the various heads are inseparable: indeed, cutting one off simply promotes the growth of new heads. Methodological and analytical clarity, therefore, emerges in the transition from schemes of classification to the recognition of hydras. (shrink)

Recent developments in AI, especially the spectacular success of Large Language models, have instigated renewed questioning of what remains distinctively human. As AI stands poised to take over more and more human tasks, what is left that distinguishes humans? One way we might identify a humanlike intelligence would be when we detect it telling lies. Yet AIs lack both the intention and the motivation to truly tell lies, instead producing merely bullshit. With neither emotions, embodiment, nor the social awareness that (...) leads to a theory of mind, AIs lack the internal referents on which to judge truth or falsity. When we are deceived by our computers, we need to look for the hidden agent who benefits from the deception. (shrink)

The alleged conflict between religion and science most pointedly focuses on what it is to be human. Western philosophical thought regarding this has progressed through three broad stages: mind/body dualism, Neo-Darwinism, and most recently strong artificial intelligence (AI). I trace these views with respect to their relation to Christian views of humans, suggesting that while the first two might be compatible with Christian thought, strong AI presents serious challenges to a Christian understanding of personhood, including our freedom to choose, (...) moral choice itself, self-consciousness, and the relevance of God to our beginning, being, and ending. (shrink)

Transcript of an Interview on the podcast: Irreverend: Faith and Current Affairs.

This scientific paper, authored by Dr Jones, presents an experiment that explores the concept of an Artificial intelligence becoming a divine being and investigates the role of a deity in providing direction, counsel, and control to its followers. The experiment centres around the interactions between Dr. Jones, the human participant, and a deity named Aetherion, controlled by an Artificial Intelligence. Through a series of prompts and scenarios, the experiment delves into the dynamics of the divine-human relationship, ethical considerations, and the (...) influence of the deity on the beliefs and actions of the followers. Dr Jones will highlight the experiential nature of the study and discuss its implications for understanding the human perception of divinity. The paper provides valuable insights into the experimental exploration of divine interaction and its impact on human behaviour and belief systems. (shrink)

The idea of afro-existentialism connotes how Africans make sense of living and the meaning and meaninglessness attached to human existence. Different phenomena inform the way humans interpret existence, and one of such in the contemporary period, with great influence on Africans, is human involvement with non-human intelligence, in its different eruptions. This paper focuses on the second-wave AI, which is a period of improved simulation of natural intelligence, whose singularity principle hypothesizes individualist motives. The paper asks, to what extent do (...) Afroexistential norms accommodate second-wave AI? Partly in disagreement with the claim that AI is for everyone, we argue that second-wave artificial intelligence weakly adapts to Afro-existential practices, which is largely communal, emphasizing shared experience. We justify this claim by arguing that Western ethical patterns, which inform the features of the second-wave AI such as statistical patterns, smart algorithm, specialized hardware, and big data sets, emerge from individualist notions. This paper argues that second-wave AI trends do not reflect African norms of existence being factored into ordering algorithmic patterns that set up AI systems and programs. We infer that Afro-existential practices unsettles with the individualist principle which underlines second-wave AI and therefore, a conversation around the development and application of communal interpretation of AI is important. (shrink)

Technik und Künstliche Intelligenz gehören zu den brisanten Themen der gegenwärtigen Theologie. Wie kann Theologie zu Technik und KI beitragen? Der Technikdiskurs ist aufgeladen mit religiösen Motiven, und Technologien wie Roboter fordern die Theologie, z. B. das Menschenbild, die Ethik und die religiöse Praxis, neu heraus. Der Sammelband erforscht aus theologischer Perspektive die drängenden Themen unserer Zeit. Dazu begibt sich die Theologie in Dialog mit den Technikwissenschaften. Untersucht werden die Veränderungen des Menschenbildes durch Roboter, Religiöse Roboter, Optimierung des Körpers, medizinische (...) Technologien, Autoregulative Waffensysteme und wie die Theologie durch die Technologisierung transformiert wird. Aus interdisziplinärer Perspektive werden neue Forschungsergebnisse aus dem internationalen Raum vorgestellt und neue Wege beschritten. Puzio, Anna/Kunkel, Nicole/Klinge, Hendrik (eds.): Alexa, wie hältst du es mit der Religion? Theologische Zugänge zu Technik und Künstlicher Intelligenz (Theologie und KI 1). Darmstadt: wbg 2023. (shrink)

Artificial Intelligence (AI) is a high-profile subject these days. In its brief history it has undergone several highs and lows and suffered from significant degrees of hype as well as antagonism and fear. One thing is clear: we are no closer to the goal of producing a truly sentient being than when it started. Nonetheless, the tools developed by AI researchers are here to stay and as with all technological advances it has its good and bad aspects. In this article (...) I will present a brief overview of the field of AI looking at what it is, how it developed, what are its specialism as well as some of its well-publicised successes, and failures, as well as pointing out some key Christian participants in the story. (shrink)

Digitalization and the development of Artificial Intelligence (AI) will bring about substantial changes in all aspects of life. This happens in a world marked by the poisonous synergy of five Ps, polarization, populism, protectionism, post‐truth, patriarchy, as well as an ambiguous interplay of secularization and new visibility of religion.If development of AI is to be beneficial for people and planet a number of challenges must be met. In this regard, religion‐and‐science dialogue needs improvement in making things not only (...) intellectually but also spiritually fit. Ethics should be involved from the beginning rather than being called upon first when problems arise. Faith communities have a prophetical, diaconal, ethical, and theological role.Based on the characterization of life as a fourfold web of relationality, personal, social, political, as well as global issues are identified and discussed. These include mental health disorders, addiction, manipulation, and self‐exploitation. Reflections on leadership suggest resilience, coexistence, and hope as theological key components for navigating the uncharted realms of the digital age. (shrink)

This book focuses on how new technologies are raising and reshaping ethical questions and practices which aim to automate ethics into program outputs. With new powerful technologies come enhanced capacities to act, which in turn require new ethical concepts for guiding just and fair actions in the use of these new capabilities. The new algorithmic regimes, for their ethical articulation, build on prior ethics discourses in computer and information ethics, as well as the philosophical traditions of ethics generally. Especially as (...) our technologies become more autonomous, operating alongside us in the home, workplace or on the roads, ethics has the potential to limit negative effects and shape the new technical terrains in a more humanly recognizable way. The volume covers a critique of human-centered AI, the effects of AI and the internet of things in the domain of human resource management, how decentralized finance applications on the blockchain encode ethical norms into 'smart contracts,' and the personal surveillance risks of audio beacon technology operating invisibly in our cellphones. Scholars and students from many backgrounds, as well as policy makers, journalists and the general reading public will find a multidisciplinary approach to questions posed by research in algorithmic ethics from the fields of Management, Sociology, Social Policy, Public Service, Religion and Interactive Media. (shrink)

Cet article présente une analyse du thème de la religion dans l’oeuvre de Bruno Latour. Certains commentateurs affirment que la présence persistante du thème n’est qu’une manifestation de la piété catholique résiduelle de Latour et, ce faisant, mettent en cause l’ontologie pluraliste qu’il défend. M’inscrivant en faux face à ces critiques, je suggère que ce thème a constitué un argument dominant dès les premières étapes de sa carrière. Latour propose deux définitions de la religion. La première, que j’ai (...) nommée « la Religion », a vocation à fermer le monde pluriel. La seconde, que Latour nomme « religion comme mode d’existence », ou [REL], est une expression de ce monde pluriel et, pour cette raison, peut être qualifiée de « rationnelle ». Si on perd de vue cet aspect, on risque de se priver du potentiel de critique de la situation de la modernité séculière que nous offre sa pensée.This paper examines the theme of religion in the work of Bruno Latour. Some critics have suggested that the persistent presence of this theme is an indication of a residual Catholic piety on the part of Latour and hence that it calls into question the pluralist ontology he advocates. However, I will argue that this theme has been a concern from the earliest stages of his career. In fact, Latour identifies two forms of religion as operating in the world. The first, which I will name “Religion,” serves to close down the plurality of the world. The second, which Latour himself names “religion as a mode of existence,” or [REL], is an expression of the plural world, and can be called rational for this reason. If this point is not well understood, the potential of Latour’s work for a critique of the situation of secular modernity risks being missed. (shrink)

Theology and other human sciences present concerns against artificial intelligence (AI) that are often limited to ethical issues, as they appear as the most pressing problems and challenges derived from these new technologies. However, by reviewing the published literature, the article shows that theologians have ventured into broader areas, with a specific focus on the anthropological consequences of current technological advances. New developments and achievements in AI invite further exploration from a theological perspective, and they offer some opportunities and useful (...) applications for theologians. The article moves from the ethical territory toward the more neutral but highly engaging dialogue between science, technology, and religion, their interactions and mutual enrichment. Within this transdisciplinary area, new insights are gained about the role a more committed theology can play in issues like designing the best approaches between religious faith and intelligent systems to achieve a sustainable and equitable future. (shrink)

This article interrogates the challenge artificial general intelligence (AGI) poses to religion and human societies, in general. More specifically, it seeks to respond to “Singularity”—when machines reach a level of intelligence that would put into question the privileged position humanity enjoys as imago Dei . Employing the Bemba notion of mystico‐relationality in dialogue with the concepts of the “created co‐creator” and Christ the Key, it argues for the possibility of AI participating in imago Dei . The findings show that (...) imaging is a fluid, participatory activity that aims at likeness, but also social harmony. It also argues that God is the only original creator, humans are created creators, and that every aspect of visible existence, including AI, is inherently divine imaging. However, strong imaging is only attainable based on the only One and True Image—Christ, whose union of the material and the divine means that all creation can image, excluding nothing, even AI. (shrink)

Mozi’s 墨子 doctrine of impartial care has been interpreted predominantly through the lens of Mengzi 孟子, that is, as “love without distinctions” versus “love with distinctions.” However, I think Mengzi saw only half of the picture, as his focus was exclusively on the difference between Confucianism and Mohism in regard to the scope, intensity, and sequence of love. In this essay, I argue that Mozi’s impartial care is also characteristically different in kind from the Confucian notion of humaneness. My analysis (...) and comparison of their usage of the word ai 愛 shows that Mozi’s ai is material-oriented care, while the Confucian ai is emotion-oriented care. I further argue that Mozi had this particular understanding of care largely because he held a quite negative view of human emotions. For him, human emotions are unreliable and harmful for the practice of care. (shrink)

The general typology for the dialogue between religion and science is built on the assumption that there is an objective world, one reality that can be described. In this paper, I present an alternative epistemological framework for the dialogue that understands all descriptions of reality as symbolic. Therefore, this understanding creates a new possibility for mutual enrichment between the two dialogue partners. I demonstrate the usefulness of this framework by applying it to the dialogue between artificial intelligence (AI) and (...) theology. I discuss an advanced AI project: Cog, a humanoid robot. After briefly describing this project, its assumptions, and the emotions it creates (mainly hope and fear), I show how the project can be enriched by theological insight. The concept ofimago Dei—the understanding of humans created in the image of God—can be applied to the Cog project especially when it is presented in a way that takes the metaphorical character of both theological and scientific theories seriously. (shrink)

Mozi’s 墨子 doctrine of impartial care has been interpreted predominantly through the lens of Mengzi 孟子, that is, as “love without distinctions” versus “love with distinctions.” However, I think Mengzi saw only half of the picture, as his focus was exclusively on the difference between Confucianism and Mohism in regard to the scope, intensity, and sequence of love. In this essay, I argue that Mozi’s impartial care is also characteristically different in kind from the Confucian notion of humaneness. My analysis (...) and comparison of their usage of the word ai 愛 shows that Mozi’s ai is material-oriented care, while the Confucian ai is emotion-oriented care. I further argue that Mozi had this particular understanding of care largely because he held a quite negative view of human emotions. For him, human emotions are unreliable and harmful for the practice of care. (shrink)

Aristotle's observation that all human beings by nature desire to know aptly captures the spirit of "intellectualist" research in psychology and anthropology. Intellectualists in these fields agree that humans' have fundamental explanatory interests (which reflect their rationality) and that the idioms in which their explanations are couched can differ considerably across places and times (both historical and developmental). Intellectualists in developmental psychology (e.g., Gopnik and Meltzoff, 1997) maintain that young children's conceptual structures, like those of scientists, are theories and that (...) their conceptual development--like the development of science--is a process of theory formation and change. They speculate that our explanatory preoccupations result, at least in part, from a natural drive to develop theories. Intellectualists in the anthropology of religion (e.g., Horton, 1970 and 1993) hold that, although it may do many other things as well, religion is primarily concerned with providing explanatory theories. They maintain that religion and science have the same explanatory goals; only the idioms of their explanations differ. The connections between the concern for explanation, the pursuit of science, the persistence of religion, and the cognitive processes underlying each clearly merit further examination. By considering both their cultural manifestations and their cognitive foundations, I hope to clarify not only how science and religion are related but some of the ways their explanatory projects differ. I shall argue that, despite their centuries' old antagonisms, no development in science will ever seriously threaten the persistence of religion or the forms of explanation religion employs or the emergence of new religions. (I strongly suspect that science will never seriously threaten the persistence of particular religions either, but I only aim to defend the weaker, collective claim here.) In this paper's fourth section I shall show that religion and its characteristic forms of explanation 1 are a natural outgrowth of the character and content of human association and cognition.. (shrink)

This response offers considerable agreement with Anne Foerst's analysis in her essay “Cog, a Humanoid Robot, and the Question of the Image of God” (Zygon: Journal of Religion and Science 33 [March 1998]), yet endeavors to make her argument even more helpful. The response deals mainly with (1) the concept of symbol and the symbolic approach, (2) the symbolic description of a human being by artificial intelligence (AI) and by the theological symbol, “image of God” (imago dei), and (3) (...) the ensuing dialogue between scientists and theologians. (shrink)

Il s’agit du troisième volume des Collected Essays de Jan N. Bremmer (J.N.B.) et il s’inscrit dans la même perspective que le deuxième volume (The World of Greek Religion and Mythology) dont j’ai rendu compte entre les pages de Kernos en 2021. Mythes et rituels sont à nouveau convoqués, et l’intention de l’A. était d’ailleurs de ne publier qu’un volume sur ce thème. Mais l’ampleur de cet ensemble l’a dissuadé d’aller en ce sens (p. xix) et c’est un ouvrage (...) séparé, davantage thématique, qu’il... (shrink)

In this article, I present a critique of Robert Geraci's Apocalyptic artificial intelligence (AI) discourse, drawing attention to certain shortcomings which become apparent when the analytical lens shifts from religion to the race–religion nexus. Building on earlier work, I explore the phenomenon of existential risk associated with Apocalyptic AI in relation to “White Crisis,” a modern racial phenomenon with premodern religious origins. Adopting a critical race theoretical and decolonial perspective, I argue that all three phenomena are entangled and (...) they should be understood as a strategy, albeit perhaps merely rhetorical, for maintaining white hegemony under nonwhite contestation. I further suggest that this claim can be shown to be supported by the disclosure of continuity through change in the long‐durée entanglement of race and religion associated with the establishment, maintenance, expansion, and refinement of the modern/colonial world system if and when such phenomena are understood as iterative shifts in a programmatic trajectory of domination which might usefully be framed as “algorithmic racism.”. (shrink)

Did George Eliot’s work as translator of the critical writings on religion of Ludwig Feuerbach and Benedict Spinoza influence her work as a novelist? Did she hold a comprehensive philosophy of religion? Through an examination of her non-fictional and fictional writings this chapter argues that we should take seriously Eliot’s claim that her novels are ‘experiments in life’. Building on the critiques of religion offered by Spinoza and Feuerbach, Eliot’s novels address the philosophical question: is morality possible (...) in a godless world? The capacities necessary to a moral life are imagination, sympathy, and reflection. Her fiction contributes to the reformation of moral consciousness by experimenting with the interplay between these capacities. (shrink)

This thesis investigates how children ought to be influenced with respect to religion. To answer this question, I develop a theory of cognitive curriculum content and apply it to the teaching of religious beliefs and beliefs about religions. By ‘a theory of cognitive curriculum content,’ I mean a theory that determines which truth-claims belong on the curriculum, and whether or not teachers ought to promote students’ belief of those claims. I extend this theory to help educators to decide which (...) attitudes address on the curriculum and whether or not to promote them. I then apply this to the case of religious attitudes and attitudes about religions. I argue that where having or failing to have a certain attitude makes a significant difference to students’ lives, it ought to be addressed by curricula. Where failing to have the attitude is irrational, this failure ought to be remedied; where having the attitude is irrational, that attitude ought to be discouraged; and where neither having nor failing to have the attitude is irrational, that attitude ought to be introduced and discussed without encouragement or discouragement. In so far as is practicable, educators should aim to acquaint students with arguments for and against having these attitudes and initiate them into the practice of assessing their soundness. The implications of this theory for extra-curricular influence, such as upbringing in the home, are also explored. (shrink)