............................................................................................ ii Acknowledgements ........................................................................ iii Table of

Transhumanism and the imago Dei : narratives of apprehension and hope

Politics and Eschatology: Christian, Muslim and Liberal Traditions and Their Visions of Humankind‘s Future. (December 2010) Roberto V. Loureiro, B.A. Presbyterian Seminary of the South, Brazil; Th.M. Covenant Theological Seminary; M.A. Covenant Theological Seminary Chair of Advisory Committee: Dr. Cary J. Nederman Within the context of contemporary politics, Christian, Muslim and Liberal traditions have been, in many instances, at odds with each other regarding how humankind‘s social political future should be ordered. Such a conflicting condition has been aggravated by the global circulation of democratic ideals, which has significantly disseminated Western liberal values and made those ideals an almost universal desirable social commodity. In support of this argument, one can observe the unprecedented and controversial assumption that liberal democracy has become the ultimate form of political governance. It is in the context of these end-times liberal aspirations, whether self desired or imposed through external pressure, that some competing and conflicting elements are introduced into the political landscape of Christian and Muslim groups. By presenting itself as the universal and final solution for humanity‘s future, liberalism

Politics and Eschatology: Christian, Muslim and Liberal Traditions and Their Visions of Humankind's Future

................................................................................................................................. iv CHAPTER ONE: INTRODUCTION ......................................................................................... 1

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The Core Relation Between Hospitality (Philoxenia), Dignity and Vulnerability in Orthodox Christian Bioethics: A Contribution to Global Bioethics

The term “secular spirituality” is meant to convey the contemporary phenomenon of spirituality as experienced in different spheres not associated with structured, institutionalised religion. An outline is given of the relation between secular reality (the natural realm) and religious/spiritual reality (the supernatural realm), as it developed from pre-secular animism (pre-modern unity with nature) to secular dualism (modernism) to post-secular holism (influence of postmodernism). Then follows a brief discussion of secular spirituality in Africa with reference to struggle spirituality. Secular spirituality in its technospiritual mode is becoming increasingly important and is dealt with cursorily before dealing with secular spirituality as a model for a postmodern natural theology. In this context “natural theology” is not concerned with proofs of God’s existence, but seeks to integrate the natural and supernatural dimensions of human life meaningfully.

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Secular spirituality versus secular dualism: Towards postsecular holism as model for a natural theology

Distribution Agreement In presenting this thesis or dissertation as a partial fulfillment of the requirements for an advanced degree from Emory University, I hereby grant to Emory University and its agents the non-exclusive license to archive, make accessible, and display my thesis or dissertation in whole or in part in all forms of media, now or hereafter known, including display on the world wide web. I understand that I may select some access restrictions as part of the online submission of this thesis or dissertation. I retain all ownership rights to the copyright of the thesis or dissertation. I also retain the right to use in future works (such as articles or books) all or part of this thesis or dissertation.

The Robot as Person: Robotic Futurism and A Theology of Human Ethical Responsibility Among Humanoid Machines

Suppose there comes a day when Homo sapiens has evolved into or been overtaken by techno sapiens. Will it then still make sense to speak of human beings as created in the image of God? What is the relevance of asking such a question today? I offer a sketch of the present state of development and discussion in artificial intelligence (AI) and artificial life (AL) and discuss some implications for the human condition. Taking into account both reality and fiction in AI and AL, I hold that, regardless of the degree of realization, issues related to technological evolution inform the cultural agenda-at least the European-American one. I comment on antireductionist arguments and on arguments from philosophy and (history of) culture. I argue in favor of a consonance between neurotechnology and the Christian gospel in terms of realizing the marks of messianic life. However, issues of justice, reason versus nature, and perfection and finitude versus imperfection and immortality call for further illumination. Even though no principal opposition seems to exist between technological evolution and possible interpretations of the concept of the image of God (imago dei), a number of significant dissimilarities need to be addressed, such as the differences between technical improvement and forgiveness or transformation and between immortality and resurrection. The role of irregularity, disturbance, and error or creative processes in nature and culture is an exciting topic in science and technology as well as in theology.

The Image of God as Techno Sapiens

. I argue that there is no “roaring reality of rampant secularism” with “technological application as its chief agent,” as claimed by John Caiazza (2005). Two phenomena, techno-religion and a spirituality of technology, suggest a different picture of reality: Technology may be an alternative spirituality rather than an ally of a secularism that makes “nutcrackers of the soul” out of people who should be “dancers” (Nietzsche). An analysis of secularism and its manifold causes indicates that secularism is a fruit of both science and religion. The secular is a companion of religion rather than its enemy. Hence, I recommend a heuristic instead of an ontological use of the concept of secularism. In a technological age, religion is changing rather than being displaced. These changes are illustrated by the increase of private religiosity, megachurches, and cyber-spirituality. Energized by the tension between finitude and creativity, technology shares in the marks of spirituality (Philip Hefner) and in the potential for good and evil. In this situation, fundamentalism and dogmatism in religion, science, and technology are a greater threat than secularism.

What is “secular”? techno‐secularism and spirituality

. Emergence is a powerful concept marked by great emotional, aesthetic, and intellectual appeal. It makes inroads into the understanding of the most diverse phenomena. Emergence appears to have the potential of explaining anything from the behavior of atoms, ant colonies, and traffic jams to insurance risks, human consciousness, and divine action. Philip Clayton's book Mind and Emergence (2004) offers much-needed clarification of the philosophical grounding of emergence theory. To a large extent, emergence hinges on the concept of levels and hierarchies in nature. The preferred metaphor is that of a ladder. Given the tendency of concepts like emergence to build ideology, a careful analysis of language and metaphor is called for, however. I argue that the preference for the ladder metaphor does not do justice to the differentiated relationality that is a distinct mark of emergence. This oversight may have detrimental consequences when emergence theory is transferred from natural to social and cultural processes. A hermeneutical analysis suggests that better metaphors and visualizations need to be found. As an invitation to consider alternatives, some examples of complex regular poly topes are offered.

Emergence everywhere?! reflections on philip clayton's mind and emergence

Unique epistemological challenges arise whenever one embarks on the critical and self-critical reflection of the nature of time and the end of time. I attempt to construct my preference for an eschatological distinction between time and eternity from within a middle way, avoiding both the hubris that claims complete com- prehension and the resignation that concedes readily to know noth- ing. Surveying the history of reflection on this multifaceted question of time, with its ephemeral and everlasting dimensions, I argue that the eschatological interplay between the "already" and the "not yet" has much to offer: promise for the religion-science dialogue as well as hope for humanity, especially for those on society's bleakest edges. But understandings of time, to be authentically theological, must be also informed by cosmology and the physics of relativity. My pro- posal seeks to respect the theological and scientific interpretations of the nature of time, serving the ongoing, creative interaction of these disciplines. Between physics and theology I identify four formal dif- ferences in analyzing eschatology, all grounded in the one fundamen- tal difference between extrapolation and promise. Discussion of what I term deficits in both the scientific and theological approaches leads to further examination of the complex relationship between time and eternity. I distinguish three models of such relationships, which I label the ontological, the quantitative, and the eschatological distinc- tion between time and eternity. Because of the way it embraces a multiplicity of times, especially relating to the culmination and the consummation of creation, I opt for the eschatological model. The eschatological disruption of linear chronology relates well to relativ- istic physics: This model is open, dynamic, and relational, and it may add a new aspect to the debate over the block universe.

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Antje Jackelén

Papers

The Image of God as Techno Sapiens

What is “secular”? techno‐secularism and spirituality

Emergence everywhere?! reflections on philip clayton's mind and emergence

A relativistic eschatology: time, eternity, and eschatology in light of the physics of relativity

Technology, theology, and spirituality in the digital age