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41.
by Nathan J. Hallanger 《Zygon》2010,45(1):165-176
Although they take different approaches, both Taede A. Smedes and Kevin Sharpe have challenged the theology-and-science enterprise and raised important questions about theological and scientific assumptions behind this work. Smedes argues that theology should be taken more seriously, and Sharpe believes that theology should be more scientific. A proposed middle way involves engaging in the dialogue itself and exploring the questions and methodological implications that arise in the context of problem-focused interactions. 相似文献
42.
by Bradford McCall 《Zygon》2010,45(1):149-164
Emergence, a hot topic of discussion for the last several years, has implications not only for the study of science but also for theology. I survey Philip Clayton's book Mind & Emergence , drawing from it and applying some of its philosophical principles to a theological interpretation of emergence. This theological interpretation is supplemented by a brief examination of relevant biblical usages of the term kenosis. From this exploration of kenosis, I assert that the Spirit is kenotically poured into creation, which onsets the long and laborious process of prebiotic evolution, leading to biological evolution toward increasing complexity. The complexification of matter, then, has its ontological origin in and through the agency of the Spirit of God. As such, the concept of creatio continua , continuing creation, is defended. The Spirit enables emergence by endowing creation and creatures with the ability to unfold by apparent natural processes according to their own inherent potentialities and possibilities. This essay contributes to a systematic theology of creation by constructing a theological synthesis between kenosis and emergence. 相似文献
43.
Reviewed by Edward Kanterian 《Philosophical Investigations》2005,28(1):76-80
Book reviewed:
Brian McGuinness, Approaches to Wittgenstein: Collected Papers , Routledge, 2002, xv + 299 pp, £55.00 相似文献
Brian McGuinness, Approaches to Wittgenstein: Collected Papers , Routledge, 2002, xv + 299 pp, £55.00 相似文献
44.
Reviewed by Rosalind Carey 《Philosophical Investigations》2005,28(1):87-90
Book reviewed:
Michael Martin, Atheism, Morality and Meaning , 2002, Prometheus Books, 330pp, price £21.00 pb. 相似文献
Michael Martin, Atheism, Morality and Meaning , 2002, Prometheus Books, 330pp, price £21.00 pb. 相似文献
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46.
Compiled by Marcus West 《The Journal of analytical psychology》2004,49(5):761-763
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48.
by Ann Taves 《Zygon》2009,44(1):9-17
There is a kinship between Owen Flanagan's The Really Hard Problem and William James's The Varieties of Religious Experience that not only can help us to understand Flanagan's book but also can help scholars, particularly scholars of religion, to be attentive to an important development in the realm of the "spiritual but not religious." Specifically, Flanagan's book continues a tradition in philosophy, exemplified by James, that addresses questions of religious or spiritual meaning in terms accessible to a broad audience outside the context of organized religions. Both James and Flanagan are concerned to refute the popular perception that the sciences of the mind pose a threat to meaning and particularly to meaningful processes of human growth and transformation. Where James used the subconscious to bridge between science and religion and persuade his readers of the reality of the More, Flanagan uses a scientifically grounded understanding of transcendence to enchant his readers into believing in Less. Although I think that Flanagan's attempt to link the psychological and sociocultural levels of analysis via the concept of transcendence is scientifically premature, his attempt at a naturalistic spirituality raises questions of definition that scholars of religion need to take seriously. 相似文献
49.
by Timothy Fuller 《Zygon》2009,44(1):153-167
Michael Oakeshott reflected on the character of religious experience in various writings throughout his life. In Experience and Its Modes (1933) he analyzed science as a distinctive “mode,” or account of experience as a whole, identifying those assumptions necessary for science to achieve its coherent account of experience in contrast to other modes of experience whose quests for coherence depend on different assumptions. Religious experience, he thought, was integral to the practical mode. The latter experiences the world as interminable tension between what is and what ought to be. The question, Is there a conflict between science and religion? is, in Oakeshott's approach, the question, Is there a conflict between the scientific mode of experience and the practical mode? Insofar as we tend to treat every question as a practical one, these questions seem to make sense. But Oakeshott's analysis leads to the view that scientific experience and religious experience are categorically different accounts of experience abstracted from the whole of experience. They are voices of experience that may speak to each other, but they are not ordered hierarchically. Nor can either absorb the other without insoluble contradictions. 相似文献
50.
by Lynne Rudder Baker 《Zygon》2009,44(3):642-658
The extended-mind thesis (EM) is the claim that mentality need not be situated just in the brain, or even within the boundaries of the skin. Some versions take "extended selves" be to relatively transitory couplings of biological organisms and external resources. First, I show how EM can be seen as an extension of traditional views of mind. Then, after voicing a couple of qualms about EM, I reject EM in favor of a more modest hypothesis that recognizes enduring subjects of experience and agents with integrated bodies. Nonetheless, my modest hypothesis allows subpersonal states to have nonbiological parts that play essential roles in cognitive processing. I present empirical warrant for this modest hypothesis and show how it leaves room for science and religion to coexist. 相似文献