共查询到5条相似文献,搜索用时 0 毫秒
1.
Robert E. Ulanowicz 《Zygon》2007,42(4):945-960
The prevailing common assumptions about how nature behaves have their origins in the early Enlightenment. The notion of emergence does not sit comfortably within this framework. Emergence appears virtually impossible within a world determined by ineluctable and unwavering natural laws. But the variety and combinations inherent in living systems render physical laws indeterminate. The study of ecological dynamics suggests that processes rather than laws are what accounts for most order seen in the living realm. As a consequence, there are aspects of ecological dynamics that violate each of the Newtonian postulates. The dynamics of ecosystems suggest a smaller set of rational assumptions through which to view nature—an “ecological metaphysic.” Emergence appears as a rare but wholly natural phenomenon within the new rational platform. In addition, several apparent conflicts between science and theism that arose under the Newtonian framework simply vanish under the new perspective. 相似文献
2.
David R. Breed 《Zygon》1991,26(2):277-308
Abstract. The fourth installment from the author's book-length study of Ralph Wendell Burhoe's life and thought sets forth the substance of his intellectual theological program. Constructed with the intention of laying the foundation for behavior that conforms to the requirements for survival as laid down by the reality system of which we are part, it also aims to provide motivation for such behavior. The heart of the program is formed by concepts of God and soul. The concept of God grounds an understanding of a reality system upon which we are dependent and to which we must conform whereas the concept of soul gives assurance that our behavior does make a difference and that our contributions to the reality system possess an everlasting quality. 相似文献
3.
Ian G. Barbour 《Zygon》1988,23(1):83-88
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. 相似文献
4.
Abstract. The recently suggested reformulation of Darwinian evolutionary theory, based on the thermodynamics of self-organizing processes, has strong philosophical implications. My claim is that the main philosophical merit of the thermodynamic approach, made especially clear in J.S. Wicken's work, is its insistence on the law-governed, continuous nature of evolution. I attempt to substantiate this claim following a historical analysis of beginning-of-the-century ideas on evolution and matter-life relationship, in particular, the fitness-of-the-environment-for-life theory of the Harvard physiologist L.J. Henderson. In addition, I point to an epistemological common ground underlying the studies of the “thermodynamics school” and other currently active research groups focusing on the emergence and evolution of biological organization. 相似文献
5.
Kerry Gordon 《Zygon》2002,37(4):963-983
Beginning with relativity and quantum theory, the deterministic view that has dominated and shaped Western culture for more than 2,500 years has begun to unravel, leading to the emergence of a new paradigm. This new paradigm effectively reformulates the project of science, conceiving of existence as an interpenetrating web of coevolving, cocreative relationships. By exploring Kabbalah and the new scientific paradigm within the context of shared evolutionary principles, I seek to demonstrate a viable alternative to the prevailing deterministic worldview. By going beyond the limits of determinism and re–visioning existence as an evolutionary, emergent phenomenon, we can establish a new basis for an authentic dialogue between science and religion. 相似文献