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101.
Josef Schurz 《Journal for General Philosophy of Science》2007,38(1):163-165
Summary Evolution is a time process. It proceeds in steps of definite length. The probability of each step is relatively high, so
self organization of complex systems will be possible in finite time. Prerequisite for such a process is a selection rule,
which certainly exists in evolution. Therefore, it would be wrong to calculate the probability of the formation of a complex
system solely on the basis of the number of its components and as a momentary event. 相似文献
102.
103.
Ernan McMullin 《Zygon》2013,48(2):305-328
We will consider two Christian responses to the enormous advances in recent years in the connected sciences of genetics, evolutionary biology, and biochemistry, a dualist one by Pope John Paul II and an “emergentist” one by Arthur Peacocke. These two could hardly be more different. It would be impossible within the scope of a brief comment to do justice to these differences. What I hope to do instead is more modest: to draw attention to troublesome ambiguities in some of the key concepts on which discussions of human uniqueness depend, to recall very briefly some of the difficulties philosophers have encountered in their attempts to define the relation of the human powers of mind to the material capacities of body, and finally to ask what the theological significance of all this is. 相似文献
104.
Abner Shimony 《Zygon》1988,23(3):333-340
Abstract. Criticisms are presented against Eger's challenge to the demarcation between the natural sciences and ethics. Arguments are given both against his endorsement of the "new" philosophy of science and against his rejection of the fact-value dichotomy. However, his educational recommendations are reinforced rather than weakened by these criticisms 相似文献
105.
Patricia A. Williams 《Zygon》1998,33(4):557-570
This essay views Christian doctrines of the atonement in the light of evolution and sociobiology. It argues that most of the doctrines are false because they use a false premise, the historicity of Adam and the Fall. However, two doctrines are not false on those grounds: Abelard's idea that Jesus' life is an example and Athanasius' concept that the atonement changes human nature. Employing evolution's and sociobiology's concepts of the egocentric and ethnocentric nature of humanity and the synergy between genes and environments to produce a "nature," this essay shows that these two doctrines can be amalgamated to make sense of the atonement in the late twentieth century. 相似文献
106.
当代中国企业伦理建设是中华人民共和国史的一个重要组成部分。经过革命化、探索与借鉴、培育等阶段,当代中国企业伦理不仅从政治伦理中分离出来,与社会主义市场经济日益相适应,而且企业伦理建设方法也表现出多样化和个性化的趋势。当代中国企业伦理的进步,既有中国经济体制、加入世界贸易组织等制度、环境的牵引,也有市场经济发展过程中企业作为”经济人”的理性选择、买方市场形成等要素的影响。企业伦理道德日益成为企业核心竞争力不可或缺的要素。 相似文献
107.
Karl E. Peters 《Zygon》1989,24(4):469-485
Abstract. Developing a scientifically grounded philosophy of cosmic evolution, and using the moral norm of completeness as dynamic harmony, this paper argues that humans are a part of nature in both its conserving and emergent aspects. Humans are both material and cultural, instinctual-emotional and rational, creatures and creators, and carriers of stability and change. To ignore any of the multifaceted aspects of humanity in relation to the rest of nature is to commit one of a number of fallacies that are grounded in a dualistic-conquest mentality. Examples of some new developments in philosophy and theology, metaphorical images, and ritual show how to overcome dualism in favor of a dynamic harmony of humanity within nature. 相似文献
108.
James S. Nelson 《Zygon》2000,35(3):687-698
Religious experience is conditioned and influenced by our understanding of reality, and scientific knowledge contributes to that understanding. Spirituality will be related to knowledge of nature in that experience of God will be mediated in and through a relation to the universe and out of the fulfillment of the creation. Thus a mystical knowledge of God is experienced in and out of a developing evolution of nature, society, and culture. Ralph Burhoe and Teilhard de Chardin share a vision of mystical unity with God as arising out of an integration involving the systems of nature and society. 相似文献
109.
Victor Nell 《Current directions in psychological science》2002,11(2):75-79
Why is risk consistently underestimated, and why do young men in particular take exceptionally high risks and think of themselves as invulnerable? Two explanatory paths are proposed. The first is that risk taking in young males has been shaped by evolutionary forces to provide a fitness value. The second pathway is through myth and the other narrative forms that affirm the ego's immortality and invulnerability. Because of its evolutionary base, risk taking is emotionally driven: Emotions are preverbal and irrational, which means that persuasive prevention cannot be more than weakly successful. Three prevention challenges emerge from this analysis: to determine what it is that young drivers fear, to attach affectively experienced fears to defined driving behaviors, and to devise injury-prevention programs that acknowledge that young males' risk taking is not "stupid," but driven by adaptive needs that are as significant to today's young adults as they were to our distant ancestors. 相似文献
110.
To assess the dynamical effects of creative interaction networks on team creativity evolution, this paper elaborates a theoretical framework that links the key elements of creative interaction networks, including node, edge and network structure, to creativity in teams. The process of team creativity evolution is divided into four phases, including formation, growth, maturity and decline/restart. The importance of domain‐relevant knowledge, creativity‐relevant skill, interaction frequency, interaction length, network density and closeness centrality are emphasized in specific phases of team creativity evolution in a complex creative context. To test our assumptions, a longitudinal study of creative teams in a “Challenge Cup” Creative Business Plan Competition for university students is performed and the full networks of 17 creative entrepreneur teams are mapped. Both static comparison and dynamic analysis are conducted to analyze the relationship between creative interaction networks and team creativity evolution. For specific phases of team creativity evolution, we find confirmation of our predictions. The implications of dynamic creative interaction networks for all the phases of creative teams from formation to decline/restart are discussed. 相似文献