DAVID BOHM, POSTMODERNISM, AND THE DIVINE

Abstract. This is an exposition and critique of physicist David Bohm's theory of wholeness and the implicate order in light of the wider emerging postmodern consciousness. Postmodernity is defined primarily as advocacy for wholistic thinking over against the alleged fragmentation characteristic of the modern mind since Rene Descartes and Isaac Newton. When Bohm attempts to unite all things in the explicate order with his implicate "multidimensional ground," theological questions are raised and, in this article, addressed. The thesis is advanced that there is no whole which presently exists, meaning that the future is presently open, and that the unity of the cosmos awaits the eschatological act of God.     

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).

     

Causal Powers, Realization, and Mental Causation

Sydney Shoemaker has attempted to save mental causation by a new account of realization. As Brian McLaughlin argues convincingly, the account has to face two major problems. First, realization does not guarantee entailment. So even if mental properties are realized by physical properties, they need not be entailed by them. This is the first, rather general metaphysical problem. A second problem, which relates more directly to mental causation is that Shoemaker must appeal to some kind of proportionality as a constraint on causation in order to avoid redundant mental causation. I argue that, in addition, a “piling problem” arises, since causal powers seem to be bestowed twice. Then, I try to sketch an alternative view of the relation between causal powers and properties—a reductionist view—which fares better on some accounts. But it may have to face another and, perhaps, serious problem, the “problem of the natural unity of properties”. Finally, I will pose a question about the relation between causal powers and causation.

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PEACE, JUSTICE, FREEDOM, AND COMPETENCE

Abstract. Peace, justice, and freedom are hard to define, but closely related. Peace has many meanings; an important one is "inclusive peace," defined by dividing total human activity into war and "not war." Justice is an elusive concept related to the legitimacy of property and the structure of equality. Freedom "to,""from," and "of" have different meanings, all related to the boundaries and legitimacy of property. The market has the virtue of economizing agreement and consensus. The existence of public goods necessitates government. Peace, justice, and freedom are unlikely to be achieved without competence, which fortunately can be learned.     

THERMODYNAMICS AND LIFE

Abstract. The basic features of thermodynamics as the "science of the possible" are outlined with a special emphasis on the role of the concept of entropy as a measure of irreversibility in natural processes and its relation to "order," precisely defined. Natural processes may lead to an increase in complexity, and this concept has a subtle relationship to those of order, organization, and information. These concepts are analyzed with respect to their relation to biological evolution, together with other ways of attempting to quantify it. Thermodynamic interpretations of evolution are described and critically compared, and the significance of dissipative structures, of "order through fluctuations," is emphasized in relation both to the evolutionary succession of temporarily stable forms and to kinetic mechanisms producing new patterns.     

Bohm,Spin, and the Bell Inequalities

In this paper I discuss how Bohm's interpretation models spin measurements and how the two ways in which spin is a contextual property pertains to the Kochen-Specker theorem. I then present locality principles from which a Bell Inequality can be derived, and I identify which of the locality principles Bohm's interpretation violates at which times. I also present reasons why the spin vector should not be attributed to the Bohmian particles.     

ON TWO ISSUES IN SCIENCE AND RELIGION: A RESPONSE TO DAVID GRIFFIN

Abstract. In responding to David Griffin's critique of my book, Issues in Science and Religion , I suggest that most of the points which he initially presents as differences between us concerning reduction and emergence are resolved in the second half of his article. I spoke of the emergence of higher-level "properties" and "activities," rather than "entities," but my analysis of whole and parts is similar to his, although it was perhaps not always clearly articulated. We agree also that Alfred North Whitehead's God is involved in every event in ways which avoid the problems of the supernatu-ralist "God of the gaps," but we differ as to whether God's action might be taken into account in a new "post-modern" science.     

Experimental design: Problems in understanding the dynamical behavior-environment system

In this paper, I attempt to describe the implications of dynamical approaches to science for research in the experimental study of behavior. I discuss the differences between classical and dynamical science, and focus on how dynamical science might see replication differently from classical science. Focusing on replication specifically, I present some problems that the classical approach has in dealing with dynamics and multiple causation. I ask about the status and meaning of "error" variance, and whether it may be a potent source of information. I show how a dynamical approach can handle the sort of control by past events that is hard for classical science to understand. These concerns require, I believe, an approach to variability that is quite different from the one most researchers currently employ. I suggest that some of these problems can be overcome by a notion of "behavioral state," which is a distillation of an organism's history.     

RELATING THE PHYSICS AND RELIGION OF DAVID BOHM

Abstract. David Bohm's thinking has become widely publicized since the 1982 performance of a form of the Einstein-Podolsky- Rosen (EPR) experiment. Bohm's holomovement theory, in particular, tries to explain the nonlocality that the experiment supports. Moreover, his theories are close to his metaphysical and religious thinking. Fritjof Capra's writings try something similar: supporting a theory (the bootstrap theory) because it is close to his religious beliefs. Both Bohm and Capra appear to use their religious ideas in their physics. Religion, their source for physical hypotheses, provides the motivation to develop and uphold them.     

Dispositions,Causes, Persistence As Is,and General Relativity

I argue that, on a dispositionalist account of causation and indeed on any other view of causation according to which causation is a real relation, general relativity (GR) does not give causal principles a role in explaining phenomena. In doing so, I bring out a surprisingly substantial constraint on adequate views about the explanations and ontology of GR, namely the requirement that such views show how GR can explain motion that is free of disturbing influences.     

Facebook addiction: concerns, criticism, and recommendations--a response to Andreassen and colleagues

This paper provides a brief critique of the Facebook addiction research field in relation to the Bergen Facebook Addiction Scale developed by Andreaessen and colleagues (2012). Just like the term "Internet addiction," the term "Facebook addiction" may already be obsolete because there are many activities that a person can engage in on the Facebook website (e.g., messaging friends, playing games like Farmville, and gambling). What is needed is a new psychometric scale examining potential addiction to a particular online application (i.e., social networking) rather than activity on a particular website (i.e., Facebook).     

NATURE, HISTORY, AND GOD: TOWARD AN INTEGRATED CONCEPTUALIZATION

Abstract. In this paper I attempt to bring the ancient symbol God into a meaningful and illuminating conceptual relationship with modern understandings of the development of the cosmos, the evolution of life, and the movements of human history. The term "God" is taken to designate that reality (whatever it may be) which grounds and undergirds all that exists, including us humans; that reality which provides us humans with such fulfillment or salvation as we may find; that reality toward which we must turn, therefore, if we would flourish. I suggest that the cosmos can quite properly be interpreted today in terms of two fundamental ideas: (1) a notion of "cosmic serendipitous creativity," (2) the expression of which is through "directional movements" or "trajectories" of various sorts that work themselves out in longer and shorter stretches of time. In a universe understood in these terms, the symbol "God" may be taken to designate the underlying creativity working in and through all things, and in particular working in and through the evolutionary-historical trajectory on which human existence has appeared and by which it is sustained. The symbol "God" can thus perform once again its important function of helping to focus human consciousness, devotion, and work in a way appropriate to the actual world and the enormous problems with which men and women today must come to terms; but the ancient dualistic pattern of religious piety and thinking in which God is regarded as a supernatural Creator and governor of the world—so hard to integrate with modern conceptions of nature and history—is thoroughly overcome.     

TERRORISM, SELF-DEFENSE, AND WHISTLEBLOWING

In a recent paper given at a Symposium on terrorism, Thomas Hill, Jr., discussed "Making Exceptions Without Abandoning the Principle: Or How a Kantian Might Think about Terrorism." His argument, however, after acknowledging that "terrorists of course often claim to have morally worthy ends and also means that are morally justified in the context," and further stating that "some such claims deserve a serious hearing,"¹ goes on to deal with the related question of
…what one may justifiably do in response to morally indefensible terrorism.²     

Private virtues, public detriment: allocating scarce medical resources to the elderly

Churchill reviews Norman Daniels' Am I My Parents' Keeper (Oxford University Press; 1988) and Daniel Callahan's Setting Limits (Simon & Schuster; 1987). Both books present their authors' reflections on one of the most pressing problems of social ethics, how to allocate health care resources to the elderly in a climate of scarcity. Churchill first analyzes Daniels' response to the problem, the "prudential lifespan account," by which health care rights might give persons legitimate claims to services at one stage of their lives but not at another. This approach is contrasted with Callahan's "return to virtue" argument, which rests upon two major claims, one about the appropriate ends of medicine and the other about the meaning of old age. Churchill discusses both works within the context of the problematic relation in the United States between private and public goods, and between individual and social well-being.     

SEARCH FOR BELIEFS TO LIVE BY CONSISTENT WITH SCIENCE

Abstract. Instead of separating religion and science into "mutually incompatible realms," the new macromental paradigm of behavioral science permits integration of the two within a single consistent worldview. A new form of causal determinism combines conventional "bottom-up" with emergent "top-down" causation. Traditional materialist tenets are overturned, along with the science-values dichotomy, clearing the way for a science-based value/belief system. Intrinsic ethicomoral directives emerge in which a revised sense of the sacred would help protect the evolving quality of the biosphere, and the rights and welfare of future generations. Subsequent versions of today's changing worldview raise questions of which interpretation to believe. An analysis of "New Age" thinking is called for, and a brief attempt at such analysis is included.     

The Agency Theory of Causality,Anthropomorphism, and Simultaneity

The purpose of this article is to examine two important issues concerning the agency theory of causality: the charge of anthropomorphism and the relation of simultaneous causation. After a brief outline of the agency theory, sections 2–4 contain the refutation of the three main forms in which the charge of anthropomorphism is to be found in the literature. It will appear that it is necessary to distinguish between the subjective and the objective aspect of the concept of causation. This will lead, in section 5, to contrast two kinds of anthropomorphism, one which has been rightly rejected by modern science and one which is fully compatible with the objective reality of the causal processes. Finally, section 6 will apply the preceding considerations to simultaneous causation. On the one hand, in a basic sense, there can be no simultaneous causal relations. On the other hand, simultaneous causation arises when we consider the natural change by abstracting from the agent and from her/his projects of intervention in reality.     

HENRY THOREAU, NATURE, AND AMERICAN DEMOCRACY

In a famous passage from "Slavery In Massachusetts," Thoreau writes, "The remembrance of my country spoils my walk. My thoughts are murder to the State, and involuntarily go plotting against her."¹ Here is Thoreau the anarchist, the misanthrope, the self-righteous angry young man, as he is so often portrayed in the secondary literature. It would be easy to consider the issue resolved: the conventional wisdom about Thoreau's misanthropy and anarchism are demonstrated, and there is little more to say. It would also be a significant mistake—one that has been made over and over again by commentators on both his political views and his nature writings. Thoreau's comment is not the climax of "Slavery in Massachusetts," but rather is the prelude to the climax. Consider the passage that follows and leads to the conclusion of the essay:     

ETERNITY,TIME, AND SPACE

Abstract. The concepts of space and time are important in physics and geometry, but their definition is not the exclusive prerogative of those sciences. Space and time are important for ordinary human experience, as well as for philosophy and theology. Samuel Clarke, Gottfried Wilhelm Leibniz, Isaac Newton, Immanuel Kant, and Albert Einstein are important figures in shaping our understandings of space, time, and eternity. The author subjects their arguments to critical examination. Space is neither an infinite and empty receptacle (Newton) nor a system of relations in the mind (Leibniz). Infinite space and time can be interpreted as expressing God's eternity and omnipresence in relating to the creation (Clarke), but such an interpretation is enhanced by Kant's thinking, to clarify that even though time and space are differentiated in individual events, the whole is at the same time present. Even human experience recognizes this wholeness, and for God eternity is the simultaneous presence and possession of the wholeness. The temporal existence of finite entities is also related to a future participation in God's eternal life. Concepts of contingency are brought into the discussion as well.