THE RELEVANCE OF EMERGENCE THEORY IN THE SCIENCE–RELIGION DIALOGUE

In this article, I call into question the relevance of emergence theories as presently used by thinkers in the science–religion discussion. Specifically, I discuss theories of emergence that have been used by both religious naturalists and proponents of panentheism. I argue for the following conclusions: (1) If we take the background theory to be metaphysical realism, then there seems to be no positive connection between the reality of emergent properties and the validity of providing reality with a religious interpretation, though one could perhaps construe an argument for the positive ontological status of emergence as a negative case for a religious worldview. (2) To be considered more plausible, religious naturalism should interpret religious discourse from the perspective of pragmatic realism. (3) Panentheistic models of divine causality are unable to avoid ontological dualism. (4) It is not obvious that emergent phenomena and/or properties are nonreducible in the ontological sense of the terms; indeed, the tension between weak and strong emergence makes it difficult for the emergentist to make ontological judgments. My general conclusion is that the concept of emergence has little metaphysical significance in the dialogue between science and theology.     

EMERGENCE FROM PHYSICS TO THEOLOGY: TOWARD A PANORAMIC VIEW

Abstract. At its best, the emergence debate provides a helpful model of what religion‐science scholarship can and should involve. (At its worst it represents the faddishness and bandwagon effects to which our field is also prone.) Those involved in the debate must pay close attention to concrete theories and results in the natural sciences. They rely on the careful conceptual distinctions that philosophers of science draw concerning complexity, novelty, and organization. The resulting views about human mentality and consciousness are tested against these results and checked for their adequacy to the phenomena of human experience. Emergentist theories of nature and personhood have entailments for one's theory of religion and for theological reflection; conversely, theological accounts may constrain one's interpretation of emergent phenomena. In my response to the four symposiasts I draw out these deeper dimensions of the emergence debate.     

The Emergence and Irreducibility of Scientific Knowledge： A Multi-Synergic-Holism

The world possesses a hierarchical structure and evolves through emergence. Its levels are the result of emergence, and possess unique properties and functions which their components and emergent bases do not. Each of these levels also possesses basic laws or rules which cannot be logically deduced from other levels, and evince downward causation. Therefore, there are non-linear causal networks among the levels of complex systems in which causal reductionism does not hold. The hierarchical structure is formed in accordance with the increasing organized complexity of the objects, so that different levels give birth to different disciplines, and different disciplines have their own theoretical autonomy and independence. Therefore, theories across different levels are essentially irreducible, and any apparent case of reduction may only be so in the sense of a partial reduction. Emergence-evolution-hierarchy ontology and multi-synergic holism is compatible with reductionism even as it transcends it.     

Diachronic Emergence and Its Characteristics from the Viewpoint of Complexity Science

Complexity science, which arose in the second half of the 20th century, initiated research into the emergence of complex systems and led to the rise of the concept of diachronic emergence. Compared to British emergentism, research on diachronic emergence underwent some crucial changes—namely, (1) putting the enterprise of unveiling the mechanics of emergence at its core; (2) taking inter-disciplinary research as its viewpoint; (3) and taking computer simulation as its method. Because of this new approach, “diachronic emergence” is closely related to terms from complexity science such as “systems,” “self-organization,” “complexity,” and “chaos.” In this paper, we examine two cases of purported diachronic emergence and argue that both count as genuine cases of ontological emergence. The first is Paul Humphreys’ fusion emergence and the second is Mark Bedau’s simulation emergence. In both cases, the emergent entity/property possesses genuine causal powers, and hence counts as a form of ontological, not merely epistemological emergence. Fusion emergence is a kind of strong diachronic emergence that emphasizes diachronicity and non-supervenience. The kind of emergence based on computer simulations can be seen as a kind of weak diachronic emergence. Bedau studies the process and mechanics of emergence with the help of computer simulations, and he argues that weak diachronic emergence has characteristics such as underivability without simulation, explanatory incompressibility, and underivability without crawling the micro-causal web. Moreover, he tries to present an explanatory model of weak emergence that posits the existence of higher-level entities with weak downward causation and claims the emergent level to be explanatorily autonomous. The core of both strong diachronic emergence and weak diachronic emergence is a focus on unpredictable emergent entities, which are new properties or new structures generated from evolution, and a characteristic emphasis on the diachronicity of the generation of emergent entities. Therefore, diachronic emergence has characteristics such as novelty in evolution, unpredictability, and autonomy of macro-explanation.     

The Rationale of Pillarization: The Case of Minority Movements

Historians and sociologists have put forward several theories to explain the process of pillarization in Western Europe. One hypothesis suggests that the function of pillarization was the emancipation of minorities which suffered social discrimination. According to the political mobilisation hypothesis, pillars were erected to link the members of different constituent organisations to the political party which defended their rights and privileges. Finally, the preservation hypothesis suggests that the religiously pillarized organisational complexes emerged and developed to insulate religious people from a secularised world. The questions the author raises in this article address the extent to which pillars were erected in so-called sects and new religious movements, and the extent to which the functions which explain the emergence of Western European pillarization serve to explain the emergence of pillars in sects and new religious movements. Do we need additional or alternative hypotheses to explain their emergence?     

A Religion for an Age of Science

The period 800–200 B.C.E. has been called an axial period or age because it was a period of major technological and cultural change that led to the development of new worldviews, which in turn called for and led to the emergence of the current major world religious traditions. The world is now in the midst of another period of major global scientific, technological, and cultural change that is leading to the development of a new global worldview. In this worldview, the cosmos is taken to be more like an activity than a thing—more like an emergent complex of interrelated and interactive doing in space–time than a created complex of beings in space and time–and its complexity and space—time scale are understood to be enormously greater than heretofore supposed.
These changes in worldview call for changes in theology, religion, and ethics. Most workers in the field of science and religion are heeding this call by attempting to reconcile traditional religious concepts with the new scientific concepts. Others, however, have become convinced that the new worldview differs so radically from the previous ones as to mark a new axial age, which calls for a new, post-traditional theology, religion, and ethics, with a theos that is more like an activator of doing than a ground of being, and with meaning and purpose achieved more by a quality of doing than a quantity or quality of being.     

我国现阶段两类宗教矛盾的社会消极影响及应对策略

我国的多民族性决定了宗教问题的重要性、敏感性;全球化及西方国家给我国带来的挑战决定了宗教问题的特殊性、复杂性。本文主要探讨了我国现阶段两类宗教矛盾的形成原因、基本表现、时代特点、社会消极影响及我国应对的基本策略等问题。     

Spirituality: The Emergence of a New Cultural Category and its Challenge to the Religious and the Secular

The present article examines spirituality as an emergent new cultural category that challenges the binary opposition of the religious and secular realms of life. The article probes the cultural significance of the popular phrase ‘spiritual, but not religious’ and examines the emergence of New Age spirituality within the framework of late capitalism and postmodern culture. It offers a new perspective on the debate of the secularization theory and re-examines the notions upon which this debate hinges. The article also examines the assessment of New Age spirituality as disguised neo-liberal ideology and proposes that the disparaging condemnations of contemporary spirituality can be seen as a response to its challenge to the entrenched notion that the religious and the secular are universal distinct categories.     

EVOLUTION, HUMAN VALUES AND RELIGIOUS EXPERIENCE: A PROCESS PERSPECTIVE

This essay sketches an interpretation of human experience utilizing the perspective of’ process philosophy. Beauty is a key notion, and emergent evolution is a central theme. The following topics are addressed: the emergence of modern evolutionary thinking and alternative responses to it; the nature of human nature in a process perspective; the place of humans in nature; the immanence of laws; emergent evolution on this planet; some implications of the hierarchy of nature for the interpretation of human life, human morality, and human values; and human religious experience.     

Complexity-based Theories of Emergence: Criticisms and Constraints

In recent years, many philosophers of science have attempted to articulate a theory of non-epistemic emergence that is compatible with mechanistic explanation and incompatible with reductionism. The 2005 account of Fred C. Boogerd et al. has been particularly influential. They argued that a systemic property was emergent if it could not be predicted from the behaviour of less complex systems. Here, I argue that Boogerd et al.'s attempt to ground emergence in complexity guarantees that we will see emergence, but at the cost of rendering it either trivial or epistemic. There are three basic problems. First, neither the measures of complexity explicitly mentioned by Boogerd et al. nor the most popular measures in the literature can do the practical and theoretical work that they assign to complexity. Second, I argue that while the success of their view depends on restricting the base of information available to the reductionist, this cannot be done in a way that is metaphysically neutral with respect to emergence. Thus, their account renders emergence trivial. Third, I argue that grounding emergence in complexity can support only epistemic emergence. I conclude by considering the methodological import of their account.     

Encounters at the Religious Edge: Variation in Religious Expression Across Interfaith Advocacy and Social Movement Settings

In a time of increasing religious diversity, interfaith political coalitions have become important settings for interreligious interaction, but little research has explored the types of religious expression that are generated therein. Prevailing theories in the sociology of religion indicate that interaction with religious others results in dilution of traditional religious commitments or production of stronger boundaries. But emerging perspectives in cultural sociology shift attention from individual religious commitments to the ways in which settings shape different styles of religious expression. Insights about edge spaces drawn from urban theory suggest that religiously diverse settings can be generative of new types of religious practices. We apply these insights to the study of interfaith activism by drawing on interviews and ethnographic fieldwork with religious advocacy professionals and activists working in interfaith coalitions. Conceptualizing the sites of these interfaith encounters as edge spaces, we analyze variation in the types of religious expression that occur in interfaith settings. We find that both aggregative and integrative practices are produced, but these vary depending on the goals and structure of the setting, as well as participants’ accountability to outside religious gatekeepers.     

Changes in Roman Catholic Beliefs and Practices in Ireland between 1981 and 2008 and the Emergence of the Liberal Catholic

This study aimed to investigate the changes that have occurred in the religious beliefs and practices of Roman Catholics in Ireland between 1981 and 2008 and to examine the extent to which Catholics have become liberal in their attitudes towards social issues over this period. Data were derived from 23 religious indicators and six social items sourced from the European Values Study (EVS). Only Roman Catholic respondents (n=3810) were included in the analysis. Data were analysed using ANOVA, t-tests, and chi-square tests. The majority of religious indicators were found to be in significant decline between 1981 and 2008. Also, Catholic attitudes towards homosexuality, euthanasia, abortion, prostitution, divorce, and the use of ‘soft drugs’ were found to have become significantly more liberal over this period. These findings support not only the notions of privatisation of religion and morality but also the emergence of a liberal ethos among a considerable proportion of Catholics in Ireland. Results are discussed in relation to theories of secularisation, believing without belonging, and the emergence of Liberal Catholics. Suggestions for future research, such as investigating the effect of conflict between one’s Catholic identity and liberal views, are made.     

“A Part of Who I Am”: Material Objects as “Plot Devices” in the Formation of Religious Selves

What role do material objects play in the formation of religious subjects? Drawing from an ethnographic investigation of the evolving relationships between a group of Eastern Orthodox converts and their religious icons, this article develops a theoretical approach to this question that conceptualizes material artifacts as “plot devices” in the formation of religious identity narratives. Integrating insights from studies of material religious culture with narrative theories of identity, this article argues that religious artifacts become significant to religious identity construction to the extent they act as resources for the configuration of a narrative structure in which transcendent or sacred others play a part. As the empirical details of this study demonstrate, attending to how religious objects’ symbolic meanings (i.e., who or what they represent) are mediated by their unique material characteristics (how they make meanings physically present to social actors in embodied social interaction) is of vital importance for explaining the significant role material artifacts play in the religious emplotment of action and experience.     

Representations of Complexity: How Nature Appears in Our Theories

In science we study processes in the material world. The way these processes operate can be discovered by conducting experiments that activate them, and findings from such experiments can lead to functional complexity theories of how the material processes work. The results of a good functional theory will agree with experimental measurements, but the theory may not incorporate in its algorithmic workings a representation of the material processes themselves. Nevertheless, the algorithmic operation of a good functional theory may be said to make contact with material reality by incorporating the emergent computations the material processes carry out. These points are illustrated in the experimental analysis of behavior by considering an evolutionary theory of behavior dynamics, the algorithmic operation of which does not correspond to material features of the physical world, but the functional output of which agrees quantitatively and qualitatively with findings from a large body of research with live organisms.     

Precarious life and the ethics of care: Subjectivity in an Indian religious phenomenon

This article relates certain figures of the subject in an emergent Indian pilgrimage. On the basis of ethnographic research and 15 in-depth interviews, I show that these religious subjectivities, phenomenologically immersed in highly precarious material conditions, are radically relational. Observations on the pilgrimage (en)counter the cognitivist assumptions of a body of scholarly opinion on contemporary religious practice. The analyst's attention to pilgrimage rituals and narratives traverses sociological, phenomenological, and psychoanalytic theories, and is, thereby, drawn to important questions of self, ethics, and time.     

On the Shoulders of Idiots: Re-thinking Science Communication as ‘Event’

Characterised by a shift from a diffusion to a deliberation model of science communication, the past decades have witnessed a proliferation of science communication formats. In order to better understand the complexity and novelty of these formats, we propose a ‘model of emergence’ that conceptualises science communication as an event in which the event itself, as well as the various actors that contribute to it, are emergent. To operationalise this model of emergence, we use Isabelle Stengers' figure of the idiot as an analytical tool which lets us interrogate our own implicit assumptions about science communication and the way they shape interactions in specific communication events. This makes it possible to be more sensitive to the ways in which we enable the emergence of particular identities and audience reactions, but also how we understand the role of science communicators themselves. A recent experiment with a science communication installation, ‘The Landscape of Expectations’, is used as an example that lets us trace how the ‘idiotic behaviours’ of visitors, which on one level make no sense, enable us to query presuppositions about the repertoire of behaviours available to the public and the assumed relations of power between experts and laypeople.     

Visiting the labyrinth of religious transformation

Understanding the complexity of religious transformation requires empirical contextualized research on the continuous dynamic relationship between formation and transformation. Narrative study in context unveils the implicit meaning of phenomena made explicit in stories. This article, through a biographical case study of a Mennonite woman’s religious journey, explores the complex nature of religious transformation with particular attention to intricate interplay of factors. Critical insights regarding the inseparable relationship between formation and transformation are made clear through an in‐depth examination of lived experience, yielding implications for religious education.     

Emergent persons

Recent psychological theorizing about the emergence of persons makes a number of ontological claims that are not always explicit. A critical consideration of such claims reveals both considerable convergence and some points of disagreement across different psychological theories of emergent personhood. What is clear is that all such theories resist the reduction of persons to biophysical or sociocultural properties, conditions, and processes. In various ways, they each call for a nonreductionistic recognition of the sociocultural constitution of important aspects of personhood, without denying the necessity of biophysical requirements of personhood. Because standard emergentist positions in physical science and the philosophy of physical science mostly ignore the sociocultural level of reality, psychological theorizing about the emergence of persons requires an alternative ontological framework. It is proposed that an ontology of levels of reality that includes the physical, chemical, biological, sociocultural, and personal/psychological is appropriate for understanding how persons are both substantively and relationally emergent within the biophysical, sociocultural world. With such an ontological framework in place, it is possible to understand human activity in the world as the primary vehicle for both the phylogenetic evolution and ontogenetic development of persons.