THE PHYSICS OF DAVID BOHM AND ITS RELEVANCE TO PHILOSOPHY AND THEOLOGY

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).

     

CONTRIBUTION OF SOCIAL PSYCHOLOGY TO THE NATURE AND FUNCTION OF WORK AND ITS RELEVANCE TO SOCIETIES OF THE THIRD WORLD

It is argued that the concept of work is central to consideration of the future both of the industrialized and the Third World. Work must be sharply distinguished from paid employment to which we cannot look to provide entitlement to full citizenship, a role which it has acquired over a comparatively short period of time in industrial civilization. Work and education are artificially divided, the price for which is greatly higher in the developing than in the developed world. Sociotechnical assessment should be undertaken to ensure that the selection of technologies for use in developing countries will meet their requirements for the encouragement and growth of social and political as well as manual skills. There is a need for community processes to be studied and understood without neglect of their historical dimension.     

THE PARTICULARITY OF JESUS AND THE TIME OF THE KINGDOM: PHILOSOPHY AND THEOLOGY IN YODER

John Howard Yoder's work, while appreciated in many respects, is not generally read in a philosophical register. This essay attempts to alter this situation by proposing a relation between his theology and a philosophy of particularity. The project articulates a logic of Jesus that is independent from and antagonistic towards the Powers. This logic is resolutely secular, revolutionary, and creative. I contend that Jesus' “equality with God” amounts to a radical affirmation of history and temporality. Yoder's work is presented as a zone of interference, a particular vantage from which a simultaneous practice of philosophy and theology becomes possible.     

EVALUATING THE FEMINIST CHALLENGE TO RESEARCH IN PERSONALITY AND SOCIAL PSYCHOLOGY: 1963-1983

Multiple indices for evaluating the feminist challenge in psychology are identified, and provide a context for discussing selected aspects of research in personality and social psychology that reflect the impact of feminism on psychology. Women's involvement in the research process, the types of research methods used, and substantive concerns were examined in selected issues of the Journal of Personality and Social Psychology between 1963 and 1983. Despite a significant increase in the proportion of articles with female authors, there were no clear changes in any of the methodological variables we assessed. Comparisons of these studies and those published in the Psychology of Women Quarterly suggest that the impact of the feminist challenge is far more noticeable in this more explicitly feminist journal. Evidence pertaining to the relative impact of publishing in explicitly feminist versus "mainstream" journals, derived from analyses of citation frequency of several feminist studies, was examined. Overall, results suggest that feminist values may have affected research topics more than research methods within personality and social psychology. Several implications of this gatekeeping function of methodology are discussed.     

THE WICKED PROBLEM OF OUR FAILING SOCIAL COMPACT

The United States is an outlier among nations in its failure to adopt robust climate policy. The underlying cause is not unique to the climate issue. Climate, like growing national debt, embodies a trade‐off between individual consumption now versus investment yielding long‐term societal gain. Over human history, social norms favoring one over the other wax and wane with the pervasiveness of transcendental values as embodied in personal virtue, social connectedness, spirituality, and religious faith. Over the past few decades, many indicators show that American social norms and extended cooperation have weakened. Given entrenched political corruption and continuing institutional failure to address multiple long‐term societal challenges, individuals are called upon personally to practice and to enforce pro‐social norms and to advance high‐leverage systemic changes, some identified in this article, which will allow extended cooperation to once again flourish.     

TIME, THERMODYNAMICS, AND THEOLOGY

Keywords: A theological approach to understanding time and change in a modern way must consider the relationships between thermal physics and time as elucidated during the past century and a half. The fact of temporal change, including death and decay, has been a religious problem since antiquity, so that some traditions have simply attempted to transcend the world of change. However, a major current of the Christian tradition has seen change as a fundamental aspect of God's creation, and one with which God becomes identified in the Incarnation. This implies approval of history, as having an ultimate value, rather than transcendence of it.
We examine thermodynamics, and especially its Second Law, in order to understand more precisely the issues of temporal change. The Second Law states a universal tendency toward increasing disorder, and several implications of this law are discussed. Of particular significance, however, is the work of Prigogine and others on nonequilibrium thermodynamics, drawing attention to such phenomena as the enhancement of chemical reaction rates and the formation of "dissipative structures" in nonequilibrium situations. Such possibilities may be of considerable importance for understanding chemical and biological evolution.
These ideas can be included in an evolutionary picture in which, following Teilhard de Chardin, the Body of Christ is seen as the future of evolution-an "ultimate dissipative structure" in which the world of time and change is united with God. Suffering, death, and decay receive their meaning from the future. Within this framework it is therefore possible to believe that the material world of history may be part of the eschatological future and that science provides hints, though not predictions, of how that may happen.     

THE CHALLENGE OF THE FUTURE TO THESCIENCE-RELIGION DIALOGUE

Abstract. Zygon and the Center for Advanced Study in Religionand Science have exhibited two foci: the theoretical, concernedwith questions of cosmology and human nature, and the practical, concerned with issues of morality and ritual. These foci overlap, but in recent years interest in the practical has increased. This hasimplications for science-religion dialogue: rather than simply dis-cussing theoretically points of identity, similarity, and differencebetween science and religion, focus on the practical leads to exa-mining how each functions in its own way to inform moral life.Increased interest in the practical is commendable, but theoreticalconcerns should not be excluded.     

BIOLOGY AND THE THEOLOGY OF THE HUMAN

We will consider two Christian responses to the enormous advances in recent years in the connected sciences of genetics, evolutionary biology, and biochemistry, a dualist one by Pope John Paul II and an “emergentist” one by Arthur Peacocke. These two could hardly be more different. It would be impossible within the scope of a brief comment to do justice to these differences. What I hope to do instead is more modest: to draw attention to troublesome ambiguities in some of the key concepts on which discussions of human uniqueness depend, to recall very briefly some of the difficulties philosophers have encountered in their attempts to define the relation of the human powers of mind to the material capacities of body, and finally to ask what the theological significance of all this is.