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Lee Yu‐Ting 《Zygon》2016,51(1):71-85
This essay is a reflection on the ways we understand East Asia, as well as how East Asia is related to our knowledge construction. In spite of the personal tone, which I use strategically to formulate arguments in a carefully designed narrative flow, the article remains critical throughout and its conclusion is clear: exploration of the essence of East Asian civilization can constitute a meaningful effort to reevaluate and even restructure our current world of knowledge.  相似文献   

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Zachary Simpson 《Zygon》2013,48(2):405-427
In response to recent theories of emergence which attempt to examine system dynamics and the evolution of complexity from physics to biology and consciousness, a number of theologians have attempted to distill religious insights from a philosophical concept of emergence. Recent work by Terrence Deacon, however, which emphasizes constraint and a process understanding of complexity, undercuts significant features in emergent theologies, namely the privileging of certain loci within emergent complexity, an emphasis on efficient causation, and, theologically, an agential and personal God. The final section of this article, using the example of Navaho religious thought, argues that other religious insights which centralize norm‐ativity, global features of complexity, and are depersonalized, have greater traction with current scientific theories of emergence.  相似文献   

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《Heythrop Journal》1993,34(2):171-182
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《Heythrop Journal》1995,36(1):65-72
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《Heythrop Journal》1971,12(1):53-61
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《Heythrop Journal》1988,29(4):461-467
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《Heythrop Journal》1994,35(3):296-314
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《Heythrop Journal》1995,36(2):202-203
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《Heythrop Journal》1966,7(1):60-66
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《Heythrop Journal》1993,34(4):425-428
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Varadaraja V. Raman 《Zygon》2005,40(4):823-834
Abstract. I comment on some of the points made in John Caiazza's thesis on techno‐secularism and offer some of my own further reflections on the subject. Tertullian's rhetorical question about Athens and Jerusalem has universal relevance, not just for Western culture, and, notwithstanding the many positive contributions of science and technology to human culture and civilization, they may not take the place of religion of one kind or another in the foreseeable future. What is needed is to transform religions in ways that meet the challenges of a world drastically transformed by science and technology.  相似文献   

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