The Revival of Panpsychism and its Relevance for the Science-Religion Dialogue

Panpsychism, whereby mentality is considered fundamental within the natural world, does not appear prima facie to be a friend to with either natural science or Christian theology. This article challenges this first impression. Within the science and theology dialogue, panpsychism has been a central component of Process theologians’ efforts to integrate these disciplines into a larger metaphysical framework; but, this is not the method adopted in this paper. Instead, it is argued that panpsychism gives scholars the potential for greater progress in two field defining discussions: quantum accounts of special divine action and theistic evolution. It is shown that panpsychism currently finds sufficient consonance with the relevant scientific disciplines and has substantial benefits for theologians engaged in these areas. Panpsychism holds great promise as the philosophy of mind for future generations of science-and-religion scholars.     

Evolution, Genes, and Behavior

The pseudoscience of evolutionary psychology purports to explain human behaviors by reference to an ancestral environment (essentially, a hunting-gathering way of life) in which we evolved. Contemporary human behaviors are allegedly governed directly by genes that reflect adaptation to this environment by natural selection. However, the evolutionary process is much more complex than this reductionist approach implies, and adaptation cannot involve the fine-tuning of structures or behaviors within individuals or species: natural selection can only affect entire organisms, not their components. Similarly, genetic processes are too complex to admit this simplistic view. Instead, our flexible, complex human behaviors probably represent an emergent acquisition.     

A sensitive period for language in the visual cortex: distinct patterns of plasticity in congenitally versus late blind adults

Recent evidence suggests that blindness enables visual circuits to contribute to language processing. We examined whether this dramatic functional plasticity has a sensitive period. BOLD fMRI signal was measured in congenitally blind, late blind (blindness onset 9-years-old or later) and sighted participants while they performed a sentence comprehension task. In a control condition, participants listened to backwards speech and made match/non-match to sample judgments. In both congenitally and late blind participants BOLD signal increased in bilateral foveal-pericalcarine cortex during response preparation, irrespective of whether the stimulus was a sentence or backwards speech. However, left occipital areas (pericalcarine, extrastriate, fusiform and lateral) responded more to sentences than backwards speech only in congenitally blind people. We conclude that age of blindness onset constrains the non-visual functions of occipital cortex: while plasticity is present in both congenitally and late blind individuals, recruitment of visual circuits for language depends on blindness during childhood.     

PROBLEMS BETWEEN SCIENCE AND THEOLOGY IN THE COURSE OF THEIR MODERN HISTORY

Abstract. It is misleading to speak of warfare between science and Christian theology, as Andrew White did in 1896. White also was mistaken in exaggerating the conflict between the church and Galileo and Copernicus. The more important issue between science and theology has to do with the mechanistic interpretation of nature. When he introduced the principle of inertia in his natural philosophy, René Descartes insisted that God's immutability renders it impossible for God to intervene in the creation. He reduced the idea of God to a deistic notion by speaking of motion exclusively as a property of bodies. Even though Isaac Newton offered a different view, the Cartesian view dominated subsequent thinking. This made dialogue with theology difficult. Michael Faraday, followed by Albert Einstein, introduced the idea of field; bodily phenomena were subordinated as manifestations of fields. The precursor of the idea of field is the Stoic idea of spirit, which is close to the biblical concept of spirit. Thomas Torrance and I have taken this concept of field as an occasion to reopen dialogue. Mechanistic thinking accounts for the tension between Darwinian thought and theology. In principle the tension can be resolved, because the Bible itself asserts that all living things were brought from the earth—that is, organic life emerged from inorganic matter. Thus, emergence, contingency, and novelty are consistent with Darwinian evolutionary thinking. Contingency can be related conceptually to the activity of God in creation.     

Worlds within Worlds: Kabbalah and the New Scientific Paradigm

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.