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591.
Engelhardt H. Tristram Jr. 《Christian Bioethics: Non-Ecumenical Studies in Medical Morality》2009,15(1):86-100
Europe has taken on a new, post-Christian, if not a somewhatanti-Christian character. The tension between Western Europe'sever more secular present and its substantial Christian pastlies at the heart of Western Europe's current struggle to articulatea coherent cultural and moral identity. The result is that WesternEuropean mainline churches are themselves in the midst of anidentity crisis, thus compounding Western Europe's identitycrisis. Christian bioethics in Europe exists against the backdropof these profound cultural cross currents that define the Europeancondition, engender conflicts regarding the meaning of beingWestern European and being Christian, and bring the public significanceand role of Western European bioethics, especially Western EuropeanChristian bioethics, into question. The dominant culture ofthe public forum is post-Christian and post-traditional, althoughtraditional Christianity still asserts its voice. Denis Müllerin his paper has clarified the choice between a traditional-fundamentalistChristian Bioethics and a revisionist, progressive ChristianBioethics. 相似文献
592.
James C. Peterson 《Theology & Science》2013,11(2):213-221
In the dialog between genetics and religion, the genetics of religion has received thoughtful attention from the possibility of free will to the evolution of human religious behavior. In this article, the author focuses on the reverse, the religion of genetics – specifically, two aspects of how religion shapes our understanding and use of genetics. If religion is (as often argued) whatever our ultimate concern or worldview is, it gives context and direction for the study and application of genetics. Some of the implications are traced through two examples of interaction with one religion, the varied Christian tradition. 相似文献
593.
Steven D. Crain 《Zygon》1997,32(3):423-432
The Center for Theology and the Natural Sciences and the Vatican Observatory have jointly sponsored a series of conferences exploring the overarching question: How can we conceive a personal God creating and active within the universe described by the natural sciences? The volumes include significant contributions to the field, although I highlight two important weaknesses: (1) theology is not adequately respected as an active conversation partner capable of advancing the agenda under discussion; and (2) insufficient attention is paid to the many scientific and philosophical uncertainties that plague the overall project. 相似文献
594.
Patricia Zukow-Goldring 《Infant and child development》1996,5(4):195-211
Despite a variety of theoretical arguments to the contrary, sensitive caregiving makes an important contribution to the comprehension and emergence of speech. This research, informed by social ecological realism, documented that during the prelinguistic and one-word periods, caregivers routinely provided additional perceptual structure to their infants following communicative breakdowns. This sensitive adjusting of subsequent messages to infants contributed significantly to reaching a common understanding. Caregivers also modified their verbal messages in subsequent turns by making them more specific. In contrast, however, these elaborations did not contribute to achieving a practical consensus regarding ongoing events. These results suggest that the social ecological realist approach informing this research has important implications for theory, reviewing past empirical findings and future research. © 1996 John Wiley & Sons, Ltd. 相似文献
595.
Christopher Norris 《Metaphilosophy》2003,34(4):387-424
Abstract: Response‐dispositional (RD) properties are standardly defined as those that involve an object's appearing thus or thus to some perceptually well‐equipped observer under specified epistemic conditions. The paradigm instance is that of colour or other such Lockean “secondary qualities”, as distinct from those—like shape and size—that pertain to the object itself, quite apart from anyone's perception. This idea has lately been thought to offer a promising alternative to the deadlocked dispute between hard‐line ‘metaphysical’ realists and subjectivists, projectivists, social constructivists, or hard‐line anti‐realists. A chief source text is Plato's Euthyphro, where the issue is posed in ethical terms: do the gods infallibly approve virtuous acts on account of their divine moral omniscience or are virtuous acts just those the gods approve? Among the areas proposed as amenable to an RD approach are epistemology, ethics, political theory, and philosophy of mathematics. It is claimed that by making due allowance for the involvement of normalised or optimised human responses one can steer a course between the twin poles of an objectivist realism that places truth beyond our cognitive grasp and an epistemic conception that confines truth within the limits of humanly attainable proof, knowledge, or verification. Here I argue—on the contrary—that RD approaches can be shown to offer nothing more than a variant of the same old realist versus anti‐realist dilemma. That is, they work out either as a trivial (tautologous) claim that ‘truth’ simply equates with ‘best judgement’ in the ideal (quasi‐objective) limit or as the claim—advanced by anti‐realists like Michael Dummett—that we cannot form any adequate conception of objective (recognition‐transcendent) truths. After looking at this issue in various contexts of debate, I conclude that one useful (if pyrrhic) outcome is to demonstrate the non‐availability of any middle‐ground stance. We are left with the strictly unavoidable choice between a realist or objectivist approach and one that assimilates truth to the consensus of accredited best opinion. This latter amounts to a roundabout, elaborately qualified version of the anti‐realist case. 相似文献
596.
Abstract. Recent discussions of the mind‐brain and the soul‐body problems have been both advanced and complexified by the cognitive sciences. I focus explicitly here on emergence, supervenience, and nonreductive physicalist theories of human personhood in light of recent advances in the Christian‐Buddhist dialogue. While traditional self and no‐self views pitted Christianity versus Buddhism versus science, I show how the nonreductive physicalist proposal regarding human personhood emerging from the neuroscientific enterprise both contributes to and is enriched by the Christian concept of pneuma (spirit) and the Buddhist concept of pratityasamutpada (codependent origination). 相似文献
597.
Gordon D. Kaufman 《Zygon》2005,40(2):323-334
Abstract. Instead of focusing my remarks on John Caiazza's interesting and important thesis about the way in which modern technology is drastically secularizing our culture today, I examine the frame within which he sets out his thesis, a frame I regard as seriously flawed. Caiazza's argument is concerned with the broad range of religion/science/technology issues in today's world, but the only religion that he seems to take seriously is what he calls “revealed religion” (Christianity). His consideration of religion is thus narrow and cramped, and this makes it difficult to assess properly the significance of what he calls techno‐secularism. I suggest that employing a broader conception of religion would enable us to see more clearly what is really at stake in the rise of techno‐secularism. Instead of defining the issues in the polarizing terms of revealed religion versus secularity, I argue for a more integrative approach in which concepts are developed that can bring together and hold together major religious insights and themes with modern scientific thinking. If, for example, we give up the anthropomorphism of the traditional idea of God as creator and think of God as simply creativity, it becomes possible to integrate theological insights with current scientific thinking and to formulate the issues posed by the rise of techno‐secularism in a more illuminating way. This in turn should facilitate effective address of those issues. 相似文献
598.
JIRI BENOVSKY 《Theoria》2008,74(4):318-330
In his “Two Concepts of Possible Worlds” (1986), Peter Van Inwagen explores two kinds of views about the nature of possible worlds: abstractionism and concretism. The latter is the view defended by David Lewis, who claims that possible worlds are concrete spatio‐temporal universes, very much like our own, causally and spatio‐temporally disconnected from each other. The former is the view of the majority, who claim that possible worlds are some kind of abstract objects – such as propositions, properties, states of affairs or sets of numbers. In this paper, I will develop this view in an “extreme abstractionist” way, appealing to a “modal bundle theory”, and I will try to show that it is preferable to the standard abstractionist views. Finally, I will compare this kind of abstractionism to concretism, only to find that the difference between the two is minimal. 相似文献
599.
JACOB BUSCH 《Theoria》2008,74(2):102-114
Abstract: Laudan (1984) distinguishes between two senses of success for scientific theories: (i) that a particular theory is successful, and (ii) that the methods for picking out approximately true theories are successful. These two senses of success are reflected in two different ways that the no miracles argument for scientific realism (NMA) may be set out. First, I set out a (traditional) version of NMA that considers the success of particular theories. I then consider a more recent formulation of NMA ( Psillos, 1999 ). This version of NMA is aimed at making us believe that our methods for picking out approximately true theories are reliable. I shall argue that the success of the latter argument is dependent on the success of the first. Therefore, even though Psillos presents a new formulation of NMA, the evidential support for it is no stronger than the evidential support for the original version. 相似文献
600.
TORBJ
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《Theoria》2006,72(3):213-220
Abstract In morality, as in science, we seek understanding through explanation. While old fashioned non‐naturalistic moral realism renders such explanation available to us, neither moral irrealism nor moral naturalism does. This does not prove any of these theories wrong, of course. It does indicate, however, that, if we feel that we have to resort to them, there is a high intellectual price to be paid. 相似文献