PHENOMENOLOGY OF DIVINE REVELATION: THEOLOGY AND PHILOSOPHY IN DIALOGUE

Although the relationship between theology and philosophy is a perennial issue in the history of thought, recent debates surrounding the so-called theological turn of continental phenomenology have created a new space in which it can be explored from a fresh perspective. In this vein, I propose three theses concerning the relationship between theology and philosophy of religion, with particular focus on the phenomenon of divine revelation. First, a philosophy of religion that ignores theology's claim about divine self-revelation will remain incomplete and unsatisfactory, at least from the perspective of a Christian theology which begins with the faith in God's self-revelation in one particular human person. Second, a theology that does not acknowledge the possibility of philosophical reflections on the human aspect of divine revelation will not be able to escape blind dogmatism, but rather will isolate itself from the academic community. Third, and finally, despite the concerns of both parties, a dialogue between theology and philosophy centred on the phenomena of revelation can develop into mutually critical and mutually constructive interactions.     

Divine Disaster Management: Cross and Resurrection as an Event of Creative Vulnerability

This article argues for a concept of a “responsive and creative divine vulnerability.” Such an understanding of the divine life relates differentiated conceptions of vulnerability, passion, and power. The article unfolds this specific understanding of divine vulnerability through a detailed analysis of the relation between the cross on the one hand and the resurrection of Christ in the power of the Spirit on the other hand.     

CAUSATION,DISPOSITIONS, AND PHYSICAL OCCASIONALISM

Even though theistic philosophers and scientists agree that God created, sustains, and providentially governs the physical universe and even though much has been published in general regarding divine action, what is needed is a fine‐grained, conceptually coherent account of divine action, causation, dispositions, and laws of nature consistent with divine aseity, satisfying the widely recognized adequacy conditions for any account of dispositions.¹ Such an account would be a basic part of a more comprehensive theory of divine action in relation to the fundamental concepts of science and of mathematics. Our aim in this article is simply to present such a theory.     

Buddhist idealism and the problem of other minds

This essay is concerned with Indian Yogācāra philosophers’ treatment of the problem of other minds in the face of a threatened collapse into solipsism suggested by Vasubandhu’s epistemological argument for idealism. I discuss the attempts of Dharmakīrti and Ratnakīrti to address this issue, concluding that Dharmakīrti is best seen as addressing the epistemological problem of other minds and Ratnakīrti as addressing the conceptual problem of other minds.     

Seeing is Knowing: On the Predictive Accuracy of Self‐ and Informant Reports for Prosocial and Moral Behaviours

Under certain circumstances, well‐known others (so‐called informants) may possess unique insights into targets' personality traits beyond the targets' self‐views. Specifically, as proposed by the self–other knowledge asymmetry model, an incremental predictive ability of informants is most likely for traits and corresponding behaviours that are clearly visible to others and highly evaluative in nature. In two studies, we provide an empirical test of this proposition and extend prior research to one of the most important domains of interpersonal interaction: prosocial and moral behaviours. Specifically, we investigate the unique predictive power of informant reports in trait Honesty–Humility for fairness in the dictator game and dishonesty in a cheating paradigm. Importantly, while both these classes of behaviour are highly evaluative in nature, only fairness is clearly visible to others. Correspondingly, in line with the self–other knowledge asymmetry model, our results reveal unique predictive accuracy of informant reports for fairness. For dishonesty, by contrast, there was no conclusive evidence for incremental predictive power of informant reports. This implies that informants may indeed provide valuable information beyond targets' self‐reports on trait aspects driving fair behaviour, but that targets themselves are their own best experts when it comes to judging trait aspects driving dishonest behaviour. Copyright © 2017 European Association of Personality Psychology     

THEOLOGY AND PHYSICS FORTY YEARS LATER

Abstract. Almost forty years later I look back on a 1966 article on theology and physics by Sanford Brown and my response published with it. I reflect on his hope that theological seminaries would give attention to the methods used in scientific inquiry. I compare our comments with subsequent thought on three issues: (1) the role of models in science and religion; (2) the relation of wholes to parts in physics and other sciences and the debate over reductionism and emergence; and (3) the implications of quantum physics for theology, including the possibility of divine action at the quantum level.     

How probable is probably? It depends on whom you're talking about

Two studies tested whether people interpreted verbal chance terms in a self‐serving manner. Participants read statements describing the likelihood of events in their own future and in the future of a randomly chosen other. They interpreted the chance terms numerically. Chance terms were interpreted as denoting a higher probability when they were used to describe the likelihood of pleasant events in one's own future than when they were used to describe the likelihood of pleasant events in someone else's future (Study 1). Similarly, chance terms were interpreted as denoting a lower probability when they were used to describe the likelihood of unpleasant events in one's own future than when they were used to describe the likelihood of unpleasant events in someone else's future (Studies 1 and 2). These differences occurred primarily when the risk statements were threatening. Copyright © 2005 John Wiley & Sons, Ltd.     

The role of self‐esteem and anxiety in decision making for self versus others in relationships

Previous research has documented a tendency for people to make more risk‐seeking decisions for others than for themselves in relationship scenarios. Two experiments investigated whether this self–other difference is moderated by participants' self‐esteem and anxiety levels. In Experiment 1, lower self‐esteem and higher anxiety levels were associated with more risk‐averse choices for personal decisions but not for decisions for others. Therefore, participants with lower self‐esteem/higher anxiety showed greater self–other differences in comparison to participants with higher self‐esteem/lower anxiety levels. Experiment 2 demonstrated that this effect was largely mediated by participants' expectations of success and feelings about potential negative outcomes. These results are discussed in the context of “threats to the self,” with a central role played by anxiety and self‐esteem threats in personal decision making but not in decision making for others. Copyright © 2005 John Wiley & Sons, Ltd.     

"The End of all our Exploring" in Science and Theology

Abstract. The present malaise of religion—and of theology, its intellectual formulation—in Western society is analyzed, with some personal references, especially with respect to its history in the United Kingdom and the United States. The need for a more open theology that takes account of scientific perspectives is urged. An indication of the understandings of God and of God's relation to the world which result from an exploration starting from scientific perspectives is expounded together with their fruitful relation to some traditional themes. The implications of this for the future of theology are suggested, not least in relation to the new phase, beginning in 2003, of the development of the Zygon Center for Religion and Science. In a concluding reflection the hope is expressed that the shared global experience and perspectives generated by the sciences might form a more common and acceptable starting point than hitherto for the exploration towards God of the seekers of many religious traditions and of none.     

Difficult but Necessary: Conditions of a Contemporary Theology of Love

Abstract : Nørager takes his point of departure in the observation that in modernity “love” has increasingly and undisputedly acquired the status as the fundamental attribute of God. This in turn, however, has made a theology of love vulnerable to the critique leveled by Ludwig Feuerbach, who argued forcefully that God's love in reality was nothing but humanity's ideal of perfect love. Briefly rehearsing two of the most important solutions to this conundrum (Søren Kierkegaard and Anders Nygren), Nørager finds both of them unduly polemical toward “natural” love, leaving us with the idea of a dichotomy or inner opposition between human and divine love. Instead, Nørager points toward a new theology of love where eros and agape are recognized as differing aspects within a continuum of love, and where human and divine love are perceived as mirroring one another.