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161.
Jeffrey C. Alexander 《Journal of Adult Development》2000,7(4):269-274
This paper provides a new interpretation of the work and life of Charles Skip Alexander by placing it within the conceptual framework developed by Max Weber, the classical sociologist who created the most far-reaching historical and comparative theory of religion. While Weber developed a famous four-fold typology cross-cutting mysticism/asceticism and this-worldly/other-worldly, his belief that modern society implied ever increasing rationalization made the implied category of 'this-worldly mysticism' an oxymoron. Taking Skip Alexander's developmental model of higher stages of development as formalizing the implications of post-sixties New Age ideas and action, this paper argues that this-worldly mysticism is indeed a highly relevant contemporary category. This-worldly mysticism emphasizes direct experience of sacrality while trying to harness this experience to the service of practical social reform. It is argued that this mode of pursuing salvation will become increasingly important in the postmodern world. 相似文献
162.
163.
John Polkinghorne 《Zygon》2000,35(4):941-953
The current interaction of science and theology is surveyed. Modern physics describes a world of intrinsic unpredictability and deep relationality. Theology provides answers to the metaquestions of why that world is rationally transparent and rationally beautiful and why it is so finely tuned for carbon-based life. Biology's fundamental insight of evolutionary process is to be understood theologically as creation "making itself." In the twenty-first century, biology may be expected to move beyond the merely mechanical. Neuroscience will not have much useful interaction with theology until it attains theories of wide explanatory scope. Computer models of the brain do not meet this requirement. A theological style of bottom-up thinking comes closest to scientific habits of thought. Complexity theory suggests that information will prove to be an increasingly important scientific concept, encouraging theology to revive the Thomistic notion of the soul as the form of the body. Another gift of science to theology will lie in providing a meeting point for the encounter of the world faith traditions. 相似文献
164.
Thomas F. Tracy 《Zygon》2000,35(4):891-900
Recent articles by Nicholas Saunders, Carl Helrich, and Jeffrey Koperski raise important questions about attempts to make use of quantum mechanics in giving an account of particular divine action in the world. In response, I make two principal points. First, some of the most pointed theological criticisms lose their force if we attend with sufficient care to the limited aims of proposals about divine action at points of quantum indetermination. Second, given the current state of knowledge, it remains an open option to make theological use of an indeterministic interpretation of quantum mechanics. Any such proposal, however, will be an exploratory hypothesis offered in the face of deep uncertainties regarding the measurement problem and the presence in natural systems of amplifiers for quantum effects. 相似文献
165.
Carl S. Helrich 《Zygon》2000,35(3):489-503
The quantum-measurement problem and the Heisenberg indeterminacy principle are presented in the language of the Dirac formulation of the quantum theory. Particularly the relationship between quantum state prior to measurement and the result of the measurement are discussed. The relation between the indeterminacy principle and the analog between quantum and classical systems is presented, showing that this principle may be discussed independently of the wave-particle duality. The importance of statistics in the treatment of many body systems is outlined and the approach to investigating God's interaction with human beings is discussed in this context. The treatment is nonmathematical. 相似文献
166.
Peter E. Hodgson 《Zygon》2000,35(3):505-516
It has been suggested that God can act on the world by operating within the limits set by Heisenberg's uncertainty principle (HUP) without violating the laws of nature. This requires nature to be intrinsically indeterministic. However, according to the statistical interpretation the quantum mechanical wavefunction represents the average behavior of an ensemble of similar systems and not that of a single system. The HUP thus refers to a relation between the spreads of possible values of position and momentum and so is consistent with a fully deterministic world. This statistical interpretation of quantum mechanics is supported by reference to actual measurements, resolves the quantum paradoxes, and stimulates further research. If this interpretation is accepted, quantum mechanics is irrelevant to the question of God's action in the world. 相似文献
167.
John R. Albright 《Zygon》2000,35(1):173-180
Cosmology, the study of the universe, has a past, which is reviewed here. The standard model—the Big Bang, or the hot, dense early universe that is still expanding—is based on observations that are basically consistent but which require additional input to improve the agreement. Out of the early universe came the galaxies and stars that shine today. The future of the universe depends on the density of matter: too much mass leads to the Big Crunch; too little leads to eternal expans ion and cooling. The dark-matter problem prevents us from knowing which will be the fate of the universe. Thelimits of what may be called "scientific" are addressed. 相似文献
168.
John E. Benson 《Dialog》2007,46(4):382-389
Abstract : The “new cognitive science of religion” (Lawson, McCauley, Boyer, Sperber, Tremlin, Pysiäinen, Hinde) finds that certain of the brian's “inference systems” press us to postulate gods or other supernatural agents where knowledge and control are lacking. In this article we explore the implications of this new “explanatory” appraoch for Christian theology, pluralism, and worship life. 相似文献
169.
Fred Kronz 《Journal of Philosophical Logic》2007,36(4):449-472
A non-monotonic theory of probability is put forward and shown to have applicability in the quantum domain. It is obtained
simply by replacing Kolmogorov’s positivity axiom, which places the lower bound for probabilities at zero, with an axiom that
reduces that lower bound to minus one. Kolmogorov’s theory of probability is monotonic, meaning that the probability of A is less then or equal to that of B whenever A entails B. The new theory violates monotonicity, as its name suggests; yet, many standard theorems are also theorems of the new theory
since Kolmogorov’s other axioms are retained. What is of particular interest is that the new theory can accommodate quantum
phenomena (photon polarization experiments) while preserving Boolean operations, unlike Kolmogorov’s theory. Although non-standard
notions of probability have been discussed extensively in the physics literature, they have received very little attention
in the philosophical literature. One likely explanation for that difference is that their applicability is typically demonstrated
in esoteric settings that involve technical complications. That barrier is effectively removed for non-monotonic probability
theory by providing it with a homely setting in the quantum domain. Although the initial steps taken in this paper are quite
substantial, there is much else to be done, such as demonstrating the applicability of non-monotonic probability theory to
other quantum systems and elaborating the interpretive framework that is provisionally put forward here. Such matters will
be developed in other works. 相似文献
170.
by Karl H. Pribram 《Zygon》2009,44(2):451-466
The revolution in science inaugurated by quantum physics has made us aware of the role of observation in the construction of data. Eugene Wigner remarked that in quantum physics we no longer have observables (invariants), only observations. Tongue in cheek, I asked him whether that meant that quantum physics is really psychology, expecting a gruff reply to my sassiness. Instead, Wigner beamed understanding and replied "Yes, yes, that's exactly correct." David Bohm pointed out that were we to look at the cosmos without the lenses of our telescopes we would see a hologram. I extend Bohm's insight to the lens in the optics of the eye. The receptor processes of the ear and skin work in a similar fashion. Without these lenses and lenslike operations all of our perceptions would be entangled as in a hologram. Furthermore, the retina absorbs quanta of radiation so that quantum physics uses the very perceptions that become formed by it. In turn, higher-order brain systems send signals to the sensory receptors so that what we perceive is often as much a result of earlier rather than just immediate experience. This influence from inside out becomes especially relevant to our interpretation of how we experience the contents and bounds of cosmology that come to us by way of radiation. 相似文献