Religion, Science, and Evolution: Paul Tillich's Fourth Way

Abstract. In his book God After Darwin John Haught provides a useful categorization of theological approaches to evolution: some theologians actively oppose Darwinian evolution, another group maintains that science and religion have nothing to say to one another, and a third seeks to engage evolution. Haught wishes to pursue the third way. But many theological attempts to talk about divine action in the world, including divine involvement in the process of evolution, run afoul of the scientific principle of the conservation of matter‐energy. Haught's reliance on the now‐familiar notion that information can have causal efficacy does not in fact escape this difficulty. I suggest a fourth approach, represented by a constructive reading of Paul Tillich's theology. The central argument is that Tillich offers a way of taking Darwinian evolution up into one's ultimate concern without claiming that God has any causal relation to evolution. God provides no historical telos for evolution, but rather a “depth teleology” that springs from the manner in which God, as the depth of the structure of finite being, is the object of Christian faith.     

Natures,Human Nature,Genes and Souls: Reclaiming Theological Anthropology Through Biological Structuralism

Abstract : Within the field of Theology and Science, discussions regarding the relationship between biology and theological anthropology have tended to focus on the themes of ‘human uniqueness’ and ‘human nature’. These ideas have continued among theologians and anthropologists despite the widespread agreement among neo‐Darwinian evolutionary biologists that such general or universal accounts of ‘natures’ in general, or ‘human nature’ in particular, have no proper place within the neo‐Darwinian evolutionary framework. In view of this neo‐Darwinian rejection of universal human nature and the subsequent undermining of theological anthropologies based on such, Biological Structuralism is proposed as an alternative theoretical framework through which to construct a theological anthropology in light of evolution. Within the Structuralist framework scientific resources are provided which facilitate fresh perspectives on ancient theological discussions regarding the nature of the soul and the place of nonhuman animals within theological anthropology.     

From ecology to ecosophy,from science to wisdom

Eco‐science (ecology) is not enough. Eco‐wisdom (ecosophy) is needed: How to live on Earth enjoying and respecting the full richness and diversity of life‐forms of the ecosphere.

The cold acknowledgement of dependency upon ecosystems is not enough to motivate responsible policies. To replenish the Earth, we need thejoy of interaction with life and within life. This implies deep reaction against the narrowly utilitarian outlook. We need integration of all levels: abstract and fundamental premises of a philosophy or religion, the derivation of general guideline of global action from these premises, and the conclusion of particular decisions in concrete situations in everyday life. In short: ecosophical total views are called for.     

LIFE AS EMERGENT AGENTIAL SYSTEMS: TENDENCIES WITHOUT TELEOLOGY IN AN OPEN UNIVERSE

Life is a relationship among various kinds of agents interacting at different scales in ways that are multifarious, complex, and emergent. Life is always a part of an ecological embedding in communities of interaction, which in turn structure and influence how life evolves. Evolution is essential for understanding life and biodiversity. Henri Bergson's Creative Evolution suggests a way of examining “tendencies” without “teleology.” In this paper I reexamine that work in light of recent concepts in evolutionary ecology, and explore how agential aspects of life are essential for understanding how emergence provides a basis for a process‐based metaphysics of life. In support of this project, I will explore how the major transitions of life on Earth have proceeded through increasing levels of cooperation among agents (e.g., mitochondria in animal cells forming a mutualistic relationship), which have allowed further emergences and complexity to evolve. This complexity always, however, emerges in the context of ecological relationships and a nonteleological evolutionary process. Yet, while nonteleological, the progression of life thus far on this planet seems to hold the promise of certain tendencies that seem inherent in life itself.     

POLANYI ON TELEOLOGY: ARESPONSETO JOHN APCZYNSKI AND RICHARD GELWICK

Abstract. Michael Polanyi criticized the neo‐Darwinian synthesis on two grounds: that accidental hereditary changes bringing adaptive advantages cannot account for the rise of discontinuous new species, and that a Ideological ordering principle is needed to explain evolutionary advance. I commend the previous articles by John Apczynski and Richard Gelwick and also argue, more strongly than they, that Polanyi's critique of evolutionary theory is flawed. It relies on an inappropriate notion of progress and untenable analogies from the human process of scientific discovery and the fact that in physical systems minimal potential energy is most stable. Yet within a life of commitment to transcendent values humans can directly experience purpose and meaning, and in developing this notion Polanyi makes his greatest contribution to teleology.     

HORACE M. KALLEN'S USE OF EVOLUTIONARY THEORY IN SUPPORT OF AMERICAN JEWS AND DEMOCRACY

This article examines the rhetorical deployment of Darwinian natural selection by the Jewish social philosopher Horace M. Kallen (1882–1974), in what is now widely regarded as the first articulation of cultural pluralism, “Democracy versus the Melting‐Pot” (1915). My analysis proceeds in two steps. First, I identify specific strategies by means of which Kallen endeavored to insert his ideas more deeply into national discourse. I also trace reactions to his essay in the Jewish press, and argue that these indicate ongoing conversations concerning Kallen's ideas, and they also reveal how he was reinterpreted for different reading audiences. Second, I argue that Kallen's strategy was to stress the survival value of cooperation rather than competition in natural selection, and he believed that this view supported both the natural biological inclinations of social groups and reflected American democratic values. Kallen's intervention serves as a striking example of how Darwinian natural selection was deployed to support Jewish participation in American life.     

The three eras of cosmic evolution

The time‐honored concept of change seems capable of accounting for the appearance of matter from the primal energy of the Universe, and in turn for the emergence of life from that matter. As sentient beings, we, perhaps along with other advanced life forms in the cosmos, have become the collective consciousness of the Universe. Our raison d'etre is our ability to appreciate the cosmos—to wonder, to introspect, to abstract, to explain—for technological intelligence is a preeminently evolved agent of the Universe.     

The Animal that Aspires to be an Angel: The Challenge of Transhumanism

Abstract :  In what is called its 'upper case' form, transhumanism (TH) projects a fantastical posthuman existence akin to science fiction, but in its 'lower case' form it permeates our American culture. TH is expressed in the conviction that we need not settle for our birth-nature; we can alter that nature in ways that we deem desirable. As such, TH represents a fundamental challenge to our understanding of human nature, and in particular what God has created us to become. The encounter with TH is more than an ethical challenge; it is an encounter with the numinous.     

Empowering high‐risk clients to attain a better quality of life: a career resiliency framework

Career counselors frequently encounter clients who are at high risk for career and life development difficulties. Research suggests there is a connection between resiliency and successful career development in high‐risk clients. Many high‐risk individuals have poor decision‐making skills and lack motivation to succeed in life and career development. This article describes a career resiliency framework in which career resiliency is best understood within the context of psychological resiliency. Specifically, this article explicates how career counseling from a resiliency theory perspective may promote successful career development for populations dealing with multiple barriers.     

REDEEMING A CRUCIFORM NATURE

Christopher Southgate recognizes that the natural world is both ambiguous, mixing goods and bads, and simultaneously dramatically creative, such creativity resulting from just this ambiguous challenge of environmental conductance and resistance. Life is lived in green pastures and in the valley of the shadow of death. Perhaps this is the only way God could have created the values found on Earth, by means of such disvalues, as a Darwinian natural selection account suggests. Generating Earth's biodiversity requires struggle, success, and failure—and such an only way would constrain a powerful, loving God. But Southgate judges this too uncaring of suffering individuals, the products of evolution sacrificed to the systemic process. Perhaps God through Jesus redeems all the sacrificed individuals—pelicans in a pelican heaven—but redemption of all the bullfrogs and acorns becomes an incredible hope. Nature is a cruciform creation, where life persists in perpetual perishing. Life is forever conserved, regenerated, redeemed.     

SEARCHING FOR ANOTHER EARTH: THE RECENT HISTORY OF THE DISCOVERY OF EXOPLANETS

The discovery of exoplanets is a small part of the array of scientific arguments for and against the existence of extraterrestrial intelligence. Yet the recent stunning achievement of this program of observational astronomy has had a significant effect on scientific opinion and public interest. It also raises some key theological questions. New observing techniques are leading to the discovery of extrasolar planets daily. Earth‐like planets outside of our Solar System can now be identified and in future years explored for signs of life. This article maps the history of these discoveries and highlights some of the theological issues which are important to bring into dialogue with these scientific insights.     

Mottainai: a Japanese sense of anima mundi

The Japanese expression ‘Mottainai!’ can be translated as ‘What a waste!’ or ‘Don't be wasteful!’ However, mottainai means much more than that. It expresses a sense of concern or regret for whatever is wasted because its intrinsic value is not properly utilized. Buddhism and Japan's indigenous religion, Shinto, are integral to the Japanese psyche, accordingly the other‐than‐human world is also experienced and lived in daily life. In the Japanese worldview everything in nature is endowed with spirit, every individual existence is dependent on others and all are connected in an ever‐changing world. Mottainai offers a glimpse of the anima mundi inherent in this worldview. This contrasts with our anthropocentric Zeitgeist, which manifests outwardly as environmental crisis and inwardly as fixation upon social interactions, especially through communication technologies, to the exclusion of all else. Jung's statement, ‘The decisive question for man is: Is he related to something infinite or not? That is the telling question of his life’, has never been more pertinent. Encounters beyond the human world could be understood as touching this ‘something infinite’, and the apparent benefits of such experiences in the analytical process are illustrated with clinical vignettes from the author's practice.     

Beyond the Tools of the Trade: Heidegger and the Intelligibility of Everyday Things

In everyday life, we constantly encounter and deal with useful things without pausing to inquire about the sources of their intelligibility. In Div. I of Being and Time, Heidegger undertakes just such an inquiry. According to a common reading of Heidegger's analysis, the intelligibility of our everyday encounters and dealings with useful things is ultimately constituted by practical self‐understandings (such as being a gardener, shoemaker, teacher, mother, musician, or philosopher). In this paper, I argue that while such practical self‐understandings may be sufficient to constitute the intelligibility of the tools and equipment specific to many practices, these “tools of the trade” are only a small portion of the things we encounter, use, and deal with on a daily basis. Practical self‐understandings cannot similarly account for the intelligibility of the more mundane things—like toothbrushes and sidewalks—used in everyday life. I consider whether an anonymous self‐understanding as “one,” “anyone,” or “no one in particular” —das Man—might play this intelligibility‐constituting role. In examining this possibility, another type of self‐understanding comes to light: cultural identities. I show that the cultural identities into which we are “thrown,” rather than practical identities or das Man, constitute the intelligibility of the abundance of mundane things that fill our everyday lives. Finally, I spell out how this finding bears on our understanding of Heidegger's notion of authenticity.     

Making Interpersonal Meaning: Significant Others in Mind in Transference

The social cognitive process of transference may serve as a means of constructing interpersonal meaning. Support for this proposition is presented through a review of evidence on the relational self in transference, reframed in terms of meaning construction, as well as new investigations of the ways precise ways in which transference can serve this function. In the underlying theory, knowledge one has about each of the various significant others in one’s life is represented in memory and linked to a distinct relational self in memory by means of the relationship with that other. Significant‐other knowledge can be activated in an interpersonal encounter and, when transference occurs, used to go beyond the information given about a new person and also influences affect, motivation, and self‐regulation ( Andersen & Glassman, 1996 ). Distinct relational selves also arise in transference depending on which significant other is triggered by the situation. These processes allow the individual to imbue the interpersonal encounter with personalized meaning. Further, recent evidence suggests that whole meaning systems shared with the significant other are constructed in that relationship and are thus evoked and pursued in the transference encounter.     

Colonial and Post‐Colonial Elaborations of Avataric Evolutionism

Avataric evolutionism is the idea that ancient Hindu myths of Vishnu's ten incarnations foreshadowed Darwinian evolution. In a previous essay I examined the late nineteenth‐century origins of the theory in the works of Keshub Chunder Sen and Madame Blavatsky. Here I consider two major figures in the history of avataric evolutionism in the early twentieth century, N. B. Pavgee, a Marathi Brahmin deeply involved in the question of Aryan origins, and Aurobindo Ghose, political activist turned mystic. Pavgee, unlike Keshub, used avataric evolutionism in expounding his nationalistic goals for an independent India. His rationale was bolstered by the idea that India was the fountainhead of all science and civilization. Aurobindo saw in avataric evolutionism a possible key to understanding the involution and evolution of the supreme spirit in the realm of matter as taught in traditional Vedanta. This material‐spiritual evolution represented for Aurobindo the necessary knowledge for the true liberation of India, transcending purely political independence. Such knowledge he also saw as the means for the spiritual liberation of the whole of humankind. The processes of involution and evolution he claimed were not in conflict with modern science, and Western evolutionary thinking seems to have inspired many of his own evolutionary reflections, even though in the end he rejected the Darwinian transmutation of species. I conclude with an overview and assessment of recent, post‐colonial Hindu assimilations of avataric evolutionism.     

PROBLEMS BETWEEN SCIENCE AND THEOLOGY IN THE COURSE OF THEIR MODERN HISTORY

Abstract. It is misleading to speak of warfare between science and Christian theology, as Andrew White did in 1896. White also was mistaken in exaggerating the conflict between the church and Galileo and Copernicus. The more important issue between science and theology has to do with the mechanistic interpretation of nature. When he introduced the principle of inertia in his natural philosophy, René Descartes insisted that God's immutability renders it impossible for God to intervene in the creation. He reduced the idea of God to a deistic notion by speaking of motion exclusively as a property of bodies. Even though Isaac Newton offered a different view, the Cartesian view dominated subsequent thinking. This made dialogue with theology difficult. Michael Faraday, followed by Albert Einstein, introduced the idea of field; bodily phenomena were subordinated as manifestations of fields. The precursor of the idea of field is the Stoic idea of spirit, which is close to the biblical concept of spirit. Thomas Torrance and I have taken this concept of field as an occasion to reopen dialogue. Mechanistic thinking accounts for the tension between Darwinian thought and theology. In principle the tension can be resolved, because the Bible itself asserts that all living things were brought from the earth—that is, organic life emerged from inorganic matter. Thus, emergence, contingency, and novelty are consistent with Darwinian evolutionary thinking. Contingency can be related conceptually to the activity of God in creation.     

Stressors Arising in Highly Valued Roles and Change in Feeling Close to God Over Time

Abstract

The purpose of this study is to see if exposure to stressful life events changes the way older people feel about their relationship with God. Data from a nationwide, longitudinal study of older adults suggest that older people who encounter stressful life events believe their relationship with God has grown closer over time. There are, however, two important qualifications. First, stressors arising in roles that older people value highly appear to have a greater effect than events that are encountered in roles that are less important. Second, stressors emerging in highly valued roles affect the way older African Americans, but not older Whites, view their relationship with God.     

DOES NATURE NEED TO BE REDEEMED?

Abstract. In the light of evolutionary biology, the biblical idea that nature fell with the coming of human sin is incredible. Biblical writers, classical theologians, and contemporary biologists are ambivalent about nature, finding in natural history both a remarkable genesis of life and also much travail and suffering. Earth is a land of promise, and there is the conservation, or redemption, of life in the midst of its perpetual perishing. Life is perennially a struggling through to something higher. In that sense even natural history is cruciform, though human sinfulness introduces novel tragedy. Humans now threaten creation; nature is at more peril than ever before.     

A religious perspective on climate change

The aim of this article is to argue that religions can contribute to fight climate change. It is argued that religions can contribute with ethics. Religions can contribute with reflections concerning fundamental ethical principles as well as practical ethical instructions concerning sustainable lifestyles. But it is also argued that religions can contribute with a world-view that underpins ethics in a very fruitful way. We can want to protect the world because it is beautiful, not simply because it is useful. A religious worldview is articulated very clearly in praise and celebration. Here all of creation is praised and celebrated as the works of an all loving God or Spirit. This implies that the universe, planet Earth and all life on it are seen as creations which all have an intrinsic value. They are not just accidental matter or means for human beings, but magnificent creations which are commendable in themselves, no matter what their utility value may be. According to this religious interpretation ethics are thus grounded in a cosmic love. The motivation for taking care of the environment is love and not rational calculation and duty. A motivation based on positive, elevated feelings such as love, respect, devotion and an experience of beauty is much more vigorous than a motivation based on cool calculations and cold-hearted duty. Religion can engage people at a deeper level than economics and policy, and a deep engagement is extremely important for the success of fighting climate changes, because it is going to take decades.