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Richard Grigg 《Zygon》2003,38(4):943-954
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. 相似文献
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Antje Jackelén 《Zygon》2002,37(2):289-302
Suppose there comes a day when Homo sapiens has evolved into or been overtaken by techno sapiens. Will it then still make sense to speak of human beings as created in the image of God? What is the relevance of asking such a question today? I offer a sketch of the present state of development and discussion in artificial intelligence (AI) and artificial life (AL) and discuss some implications for the human condition. Taking into account both reality and fiction in AI and AL, I hold that, regardless of the degree of realization, issues related to technological evolution inform the cultural agenda—at least the European–American one. I comment on antireductionist arguments and on arguments from philosophy and (history of) culture. I argue in favor of a consonance between neurotechnology and the Christian gospel in terms of realizing the marks of messianic life. However, issues of justice, reason versus nature, and perfection and finitude versus imperfection and immortality call for further illumination. Even though no principal opposition seems to exist between technological evolution and possible interpretations of the concept of the image of God (imago dei), a number of significant dissimilarities need to be addressed, such as the differences between technical improvement and forgiveness or transformation and between immortality and resurrection. The role of irregularity, disturbance, and error for creative processes in nature and culture is an exciting topic in science and technology as well as in theology. 相似文献
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Giacomo Borbone 《Axiomathes》2009,19(4):373-387
The issue of biotechnology has been chosen in the MIRRORS project in order to analyze the sometimes uneasy relationship between science and society. After analyzing the situation of biotechnology regarding the GMO debate in Spain, France and Italy during a previous MIRRORS Workshop (This MIRRORS Workshop is entitled European Policies and Knowledge Society, held in Catania on December 15th 2008, during the which the undersigned, Anna Benedetta Francese and Cinzia Rizza discussed three papers about this topic [see the MIRRORS website www.mirrors-project.it]), in this essay I have tried to tackle the relationship science–society, focalizing my attention on the epistemological and methodological problems behind the biotechnology debate that are often not clearly expressed, remaining mainly tacitly presupposed. I will take as a starting point some questions about the role of science in society and about the way science is used by policy makers in decision-making processes. These questions are fundamental in order to analyze (and possibly to propose salvation strategies) the existing problems of the relationship between science and society which has assumed, especially nowadays, more conflictual aspects. Our Research Team firmly holds that it is not possible to tackle this topic without an in-depth discussion of the most significant epistemological questions regarding research, discussions, and methods of biotechnology. 相似文献
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Donald E. Arther 《Zygon》2001,36(2):261-267
Where do Paul Tillich's views of the relationship between religion and science fit in Ian Barbour's four classifications of conflict, independence, dialogue, and integration? At different levels of analysis, he fits in all of them. In concrete religions and sciences, some conflict is evident, but religion and science can be thought of as having parallel perspectives, languages, and objectives. Tillich's method of correlation itself is a form of dialogue. His theology of nature in “Life and the Spirit” (Part 4 of his Systematic Theology) fits the integration type. His strong “Two Types of Philosophy of Religion” (in Theology of Culture) is a latent natural theology. His system of the sciences is a form of synthesis, a type of integration. 相似文献
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