Showing papers in "Zygon in 2000"
TL;DR: In this article, an analysis of the underlying neurophysiology of aesthetics and religious experience allows for the development of an Aesthetic-Religious Continuum, which pertains to the variety of creative and spiritual experiences available to human beings.
Abstract: An analysis of the underlying neurophysiology of aesthetics and religious experience allows for the development of an Aesthetic-Religious Continuum. This continuum pertains to the variety of creative and spiritual experiences available to human beings. This may also lead to an understanding of the neurophysiological mechanism underlying both positive and negative aesthetics. An analysis of this continuum allows for the ability to understand the neurophenomenological aspects of a variety of human experiences ranging from relatively simple aesthetic experiences to profound spiritual and unitary states such as those obtained during meditation. However, it may be possible through a neuropsychological analysis to determine the similarities that exist across such experiences. Thus, certain parts of the brain may be functioning in similar ways during different experiences. It may be the case that the specific neuropsychological components of a given experience may depend on the strength of the affectual response of the person and the ability to mark such experiences as significant. Further, even though similar structures may be functioning during different experiences, their inhibitory and excitatory interactions may be different. Finally, by considering the Aesthetic-Religious Continuum, we may eventually arrive at a better understanding of how we experience and define reality.
66 citations
TL;DR: In this paper, the authors examined the recent debates concerning divine action in the context of quantum mechanics with particular reference to the work of William Pollard, Robert J. Russell, Thomas Tracy, Nancey Murphy, and Keith Ward.
Abstract: The recent debates concerning divine action in the context of quantum mechanics are examined with particular reference to the work of William Pollard, Robert J. Russell, Thomas Tracy, Nancey Murphy, and Keith Ward. The concept of a quantum mechanical “event” is elucidated and shown to be at the center of this debate. An attempt is made to clarify the claims made by the protagonists of quantum mechanical divine action by considering the measurement process of quantum mechanics in detail. Four possibilities for divine influence on quantum mechanics are identified and the theological and scientific implications of each discussed. The conclusion reached is that quantum mechanics is not easily reconciled with the doctrine of divine action.
57 citations
Journal Article•
35 citations
TL;DR: In this paper, the prehistory of the human mind reveals the biological roots of all human rationality and some forms of contemporary evolutionary epistemology may actually hold the key to understanding the kind of cognitive fluidity that enables true interdisciplinary reflection.
Abstract: . In my recent work I argued that the religion and sciencedialogue is most successful when done locally and contextually. However, I also argued against theology's epistemic isolation in a pluralist, postmodern world, and for a postfoundationalist notion of human rationality that reveals the interdisciplinary, public nature of all theological reflection. I now want to explore the possibility that, when we look at what the prehistory of thehuman mind reveals about the biological roots of all human rationality, some forms of contemporary evolutionary epistemology may actually hold the key to understanding the kind of cognitive fluidity that enables true interdisciplinary reflection. Philosophically the religion and science dialogue benefits from this move when a postfoundationalist notion of rationality redescribes the dynamic interaction of our various disciplinary dialogues with one another as aform of transversal reasoning. Transversality in this sense justifies and urges an acknowledgment of multiple patterns of interpretation as one moves across the borders and boundaries of different disciplines.
32 citations
TL;DR: The conflict systems neurobehavioral model as mentioned in this paper defines the reciprocal algorithms (rules of procedure) of behavior from evolved brain structure, driven by subjectively experienced behavioral tension as the self-preservational programming, common to our ancestral vertebrates, frequently tugs and pulls against the affectional programming of our mammalian legacy.
Abstract: This paper builds upon a critically clarified statement of the triune brain concept to set out the conflict systems neurobehavioral model. The model defines the reciprocal algorithms (rules of procedure) of behavior from evolved brain structure. The algorithms are driven by subjectively experienced behavioral tension as the self-preservational programming, common to our ancestral vertebrates, frequently tugs and pulls against the affectional programming of our mammalian legacy. The yoking (zygon) of the dual algorithmic dynamic accounts for the emergence of moral and spiritual consciousness as manifested in the universal norm of reciprocity and in the work of such thinkers as Martin Buber and Paul Tillich.
24 citations
TL;DR: A recent noninterventionist account of divine agency has been proposed that marries the probabilistic nature of quantum mechanics to the instability of chaos theory as mentioned in this paper, and although the proposal is highly intuitive, current research in dynamics shows that it is far less plausible than previously thought.
Abstract: A recent noninterventionist account of divine agency has been proposed that marries the probabilistic nature of quantum mechanics to the instability of chaos theory. On this account, God is able to bring about observable effects in the macroscopic world by determining the outcome of quantum events. When this determination occurs in the presence of chaos, the ability to influence large systems is multiplied. This paper argues that, although the proposal is highly intuitive, current research in dynamics shows that it is far less plausible than previously thought. Chaos coupled to quantum mechanics proves to be a shaky foundation for models of divine agency.
22 citations
TL;DR: Modern neuroscience allows us to begin to understand the creative aspect of the brain and mind and perhaps can take us one step further toward understanding the most profound types of aesthetic and religious experiences.
Abstract: In the past few decades, neuroscience research has greatly expanded our understanding of how the human brain functions. In particular, we have begun to explore the basis of emotions, intelligence, and creativity. These brain functions also have been applied to various aspects of behavior, thought, and experience. We have also begun to develop an understanding of how the brain and mind work during aesthetic and religious experiences. Studies on these topics have included neuropsychological tests, physiological measures, and brain imaging. These different techniques have enabled us to open up a window into the brain. It is by understanding the functioning of the creative brain that we begin to understand the concept of the creative mind. It is through the use of emotions and other higher cognitive functions that the brain and mind can create ideas, music, literature, and ultimately our entire repertoire of behaviors. How these different creative abilities are derived can also be traced to various parts of the brain and how they function. Modern neuroscience allows us to begin to understand the creative aspect of the brain and mind and perhaps can take us one step further toward understanding the most profound types of aesthetic and religious experiences.
21 citations
TL;DR: The emergentist theory of the person was proposed by as mentioned in this paper, who argued that strong forms of dualism and eliminative materialism block any significant dialogue between the neurosciences and theology.
Abstract: Strong forms of dualism and eliminative materialism block any significant dialogue between the neurosciences and theology. The present article thus challenges the Sufficiency Thesis, according to which neuroscientific explanations will finally be sufficient to fully explain human behavior. It then explores the various ways in which neuroscientific results and theological interpretations contribute to an overall theory of the person. Supervenience theories, which hold that mental events are dependent on their physical substrata but not reducible to them, are explained. Challenging the determinism of “strong” supervenience, I defend a version of “soft” supervenience that allows for genuine mental causation. This view gives rise in turn to an emergentist theory of the person. Still, I remain a monist: there are many types of properties encountered in the world, although it is only the one nature that bears all these properties. The resulting position, emergentist monism, allows for diversity within the context of the one world. This view is open at the top for theological applications and interpretations while retaining the close link to neuroscientific study and its results. Theology offers an interpretation of the whole world based on a yet higher order of emergence, although the notion of God moves beyond the natural order as a whole. It therefore supplements the natural scientific study of the world without negating it.
20 citations
TL;DR: According to as discussed by the authors, epileptic seizures in the left temporal lobe are associated with ecstatic feelings sometimes described as an experience of the presence of God, and the brain area involved has been described as either (a) the seat of an innate human faculty for experiencing the divine or (b) a seat of religious delusions.
Abstract: Recent reports of the discovery of a “God module” in the human brain derive from the fact that epileptic seizures in the left temporal lobe are associated with ecstatic feelings sometimes described as an experience of the presence of God. The brain area involved has been described as either (a) the seat of an innate human faculty for experiencing the divine or (b) the seat of religious delusions.
In fact, religious experience is extremely various and involves many parts of the brain, including some that are prehuman in their evolutionary history and some that are characteristically human. In the continuing integration of such experiences, spiritual formation takes place. Thus the entire human brain might be described as a “God module.”
Such a process is only possible because of the brain's complexity. The human brain is the most complex entity for its size that we know of. As used here, complexity is a specialized term denoting the presence of a web of interlinked and significant connections—the more intricate the web, the more complex the entity. Complex systems develop only in a milieu that provides both lawfulness and freedom, and they tend to be self-organizing, becoming more complex and more effective as a result of both inward and outward experience. The evidence suggests that both personal growth and spiritual growth are processes of complexification of character, and of the brain itself. This thesis is tested in light of the work of William James and James W. Fowler.
17 citations
TL;DR: In this article, the existence of intentions implies that determining law explanations alone cannot give a complete account of the natural world, and that there is a general (not quantum) lack of determining causality in the physical order.
Abstract: Nicholas Saunders claims that, in my view, divine action requires and is confined to indeterminacies at the quantum level. I try to make clear that, in speaking of “gaps” in physical causality, I mean that the existence of intentions entails that determining law explanations alone cannot give a complete account of the natural world. By “indeterminacy” I mean a general (not quantum) lack of determining causality in the physical order. Construing physical causality in terms of dispositional properties variously realized in more or less creative ways in different contexts may be most helpful in developing an account of divine action.
17 citations
TL;DR: In this paper, 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.
Abstract: 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.
TL;DR: The post-modern situation has given rise to a quest for new understandings of the relationship between theology and science as discussed by the authors, drawing illustrative material from an episode of Star Trek: Voyager, they look at three paradigmatic answers to the question posed in the title.
Abstract: The postmodern situation has given rise to a quest for new understandings of the relationship between theology and science. Drawing illustrative material from an episode of Star Trek: Voyager, I look at three paradigmatic answers to the question posed in the title -the modern empirical scientific, the renewed medieval, and the post-modern- with the goal of outlining a methodological approach for an engagement between Christian theology and science in the postmodern context. Drawing insight from post-empirical philosophy of science and the sociology of knowledge, I argue that both science and theology engage in the task of constructing a world for human habitation.
TL;DR: In this article, the authors examine the dispute over natural selection between Richard Dawkins and Stephen Jay Gould as a contemporary instance of such a conflict and suggest that the implication is not as great as is claimed and that the alleged implications have as much to do with their own perceptions of theology as with the actual theories themselves.
Abstract: The importance of scientific conflicts for theology and philosophy is difficult to judge. In many disputes of significance, prominent scientists can be found on both sides. Profound philosophical and religious implications are sometimes said to be implied by the new theory as well. This article examines the dispute over natural selection between Richard Dawkins and Stephen Jay Gould as a contemporary instance of such a conflict. While both claim that profoundphilosophical conclusions flow from their own alternative account of evolution, I suggest that the implication is not as great as is claimed and that the alleged implications have as much to do with their own perceptions of theology as with the actual theories themselves. Nevertheless, evolutionary theory is not irrelevant for theology. Theologians should be aware of the possible implications of evolutionary theory and at the same time the extent and limits of such implications.
TL;DR: In this paper, the authors make two principal points: 1) 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, and 2) given the current state of knowledge, it remains an open option to make theological use of an indeterministic interpretation of quantum mechanics.
Abstract: 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.
TL;DR: In this article, the authors argue that the theory of evolution provides the most powerful mythic structure for our times and point out the problems that arise from the fact that, historically, evolution became yoked to the earlier concept of material, technological progress.
Abstract: This article focuses on the relationship between science and myth. Its author (1) suggests that the theory of evolution provides the most powerful mythic structure for our times; (2) points out the problems that arise from the fact that, historically, evolution became yoked to the earlier concept of material, technological progress; (3) argues for an interpretation of evolution that is based on religious and psychological models of human development; and (4) proposes that such an interpretation, in which personal and social growth is seen as the possible outcome of evolutionary forces, may act as a corrective to a myth based on material progress.
TL;DR: In this article, the consequences of applying IBE, with its associated criteria, in theological investigation are considered in relation to theology as it is and as it might be, and a number of issues critical for the development of a credible theology are identified.
Abstract: The ambivalent reputation of theology as an academic discipline is attributed to the often circular character of its procedures based on presumed authoritative sources. Recently, science too has come under the shadow of «postmodernist» critiques but, it is argued, has been able to withstand them successfully and make epistemologically warranted claims to be depicting reality-thereby vindicating human rationality. Evolutionary epistemological considerations also reinforce confidence in the more general deliverances of the human exploration of reasonableness through inference to the best explanation (IBE). The consequences of applying IBE, with its associated criteria, in theological investigation are considered in relation to theology as it is and as it might be. A number of issues critical for the development of a credible theology are identified. In spite of the challenging and somewhat negative view of contemporary theology to which this leads, hope is expressed that a genuinely credible «evangelical», «catholic», and liberal theology may yet emerge for the new millennium.
TL;DR: A detailed comparison of the Roman Catholic bishops' dialogues and a similar program within the American Association for the Advancement of Science illustrates the variety in formalscience-religion interactions and reveals much about the promise, achievements and limitations of different approaches as discussed by the authors.
Abstract: The ‘war’ between religion and science is winding down, creating new opportunities for fruitful dialogue. The foundations of indirect religion-science dialogue, where the perspectives of the two disciplines illuminate some third subject, are not well established. A detailed comparison of the Roman Catholic bishops' dialogues and a similar program within the American Association for the Advancement of Science illustrates the variety in formalscience-religion interactions and reveals much about the promise, achievements, and limitations of different approaches. Success depends in large part on controlling the diversity of the dialogue group, choosing topics carefully, and adopting positive and cooperative attitudes.
TL;DR: The authors argued that modern-day Darwinism, starting from a selfish gene perspective, nevertheless argues that a genuine moral sense is part of our evolutionary heritage, and that this moral sense yields directives much in tune with Christian prescriptions.
Abstract: This essay looks at the Darwinian sociobiological account of morality, arguing that in major respects this philosophy should prove congenial to the Christian. It is shown how modern-day Darwinism, starting from a selfish gene perspective, nevertheless argues that a genuine moral sense is part of our evolutionary heritage. This moral sense yields directives much in tune with Christian prescriptions. It is argued also that Darwinian sociobiology can itself offer no metaethical foundations for morality, but the Christian wanting to appeal to God's will can nicely and smoothly mesh the religious intent with the scientific and philosophical implications of Darwinian moral inquiry.
Abstract: Feminist educators and theorists are stretching the boundaries of what it means to do religion and science They are also expanding the theoretical and practical frameworks through which we might present curricula in those fields In this paper, I reflect on the implications of feminist pedagogies for the interdisciplinary field of religion and science I begin with a brief discussion of feminist approaches to education and the nature of the feminist classroom as a setting for action Next, I present some theoretical and practical issues to consider when developing a feminist praxis and an antisexist curriculum This leads into a discussion of the role of language and critical reflection in the religion and science classroom, the risks associated with reflective discourse, and considerations in the use of feminist teaching tools such as small group work, journals, and portfolio assessment I conclude with a reflection on how feminist pedagogy promotes an epistemology that speaks to the hearts and minds of participants in the dialogue of religion and science
TL;DR: A review of the initial singularity problem can be found in this paper, where the authors develop meth- odological rules of its theological (and philosophical) interpretations, and explore an atemporal understanding of creation.
Abstract: One of the most important and most frequently dis- cussed theological problems related to cosmology is the creation prob- lem. Unfortunately, it is usually considered in a context of a rather simplistic understanding of the initial singularity (often referred to as the Big Bang). This review of the initial singularity problem consid- ers its evolution in twentieth-century cosmology and develops meth- odological rules of its theological (and philosophical) interpretations. The recent work on the "noncommutative structure of singularities" suggests that on the fundamental level (below the Planck's scale) the concepts of space, time, and localization are meaningless and that there is no distinction between singular and nonsingular states of the universe. In spite of the fact that at this level there is no time, one can meaningfully speak about dynamics, albeit in a generalized sense. Space, time, and singularities appear only in the transition process to the macroscopic physics. This idea, explored here in more detail, clearly favors an atemporal understanding of creation.
TL;DR: In this article, naturalism is explored in a variety of contexts, in contrast to supernaturalism (in metaphysics), normativism (in ethics and epistemology), and rationalism in the philosophy of mind.
Abstract: The term naturalism arouses strong emotions; religious naturalism even more. In this essay, naturalism is explored in a variety of contexts, in contrast to supernaturalism (in metaphysics), normativism (in ethics and epistemology), and rationalism (in the philosophy of mind). It is argued that religious naturalism becomes a “thick” naturalism, a way of life rather than just a philosophical position. We can discern a subculture with a historical identity, a variety of dialects, stories that evoke attitudes and feelings, as well as more systematic theological elaborations. In this context, religious naturalists are called to thicken further the ways of life that embody their religious and naturalist sensitivities. In order to speak of a naturalist theology in this context, one has to define theology in a way that avoids assumptions regarding the supernatural; this can be achieved by presenting theologies as particular combinations of cosmologies (informed by the sciences) and axiologies (values).
TL;DR: In this paper, the author expresses appreciation to Professor Drees for his careful and mostly accurate reading of God and Contemporary Science and provides the opportunity to step back from the specifics of the debate and clarify what it is that gives rise to the increasing talk of panentheism within religion-science discussions today.
Abstract: The author expresses appreciation to Professor Drees for his careful and mostly accurate reading of God and Contemporary Science. The exchange provides the opportunity to step back from the specifics of the debate and clarify what it is that gives rise to the increasing talk of panentheism within religion-science discussions today. What is the central challenge that the natural sciences raise for theistic belief? How far does panentheism go toward answering this challenge, and what work still needs to be done? Locating the book in this way clarifies questions of where the burden of proof lies, especially with regard to the relation of physical, mental, and spiritual qualities.
TL;DR: A brief account of the author's life as a physicist and then a priest is given in this article, where a defense is sketched in realist terms of the metaphysical strategy of using an ontological interpretation of the unpredictabilities of chaos theory to support a notion of top-down causality through active information.
Abstract: A brief account is given of the author's life as a physicist and then a priest. The twin foundations of the author's theological endeavors have been a respect for traditional Christian thinking, though not exempting it from revision where this is needed, and a style of argument termed bottom-up thinking, which seeks to proceed from experience to understanding, The diversity of the world faith traditions is perceived as a major source of perplexity. A revised and modest natural theology and the issue of divine action have been at the top of a science and theology agenda. A defense is sketched in realist terms of the metaphysical strategy of using an ontological interpretation of the unpredictabilities of chaos theory to support a notion of top-down causality through active information. The success of Christian theology as a resource of total explanation depends on a credible account of eschatological hope. Reference is made to practical experience of ethics in the public square.
TL;DR: Any full account of morality and religion must acknowledge the biological roots of human behavior while at the same time recognizing that the authors' relatively unique capacity as cognitive agents requires orienting concepts of cosmic and human nature.
Abstract: Much ink has been spilled on the claim that morality and religion have evolutionary roots. While some attempt to reduce morality and religion to biological considerations, others reject any link whatsoever. Any full account, however, must acknowledge the biological roots of human behavior while at the same time recognizing that our relatively unique capacity as cognitive agents requires orienting concepts of cosmic and human nature. While other organisms display quasi-moral and proto-moral behavior that is indeed relevant, fully moral behavior is only possible for organisms that attain a higher level of cognitive ability. This, in turn, implies a significant role for religion, which has traditionally provided an orientation within which moral conduct is understood.
TL;DR: In this paper, the authors outline a scientific naturalistic model of moral agency making use of current findings and theories in sociobiology, developmental psychology, and social cognitive theory.
Abstract: Moral agency is a central feature of both religious and secular conceptions of human beings. In this paper I outline a scientific naturalistic model of moral agency making use of current findings and theories in sociobiology, developmental psychology, and social cognitive theory. The model provides answers to four central questions about moral agency: (1) what it is, (2) how it is acquired. (3) how it is put to work, and (4) how it is justified. J suggest that this model can provide religious and secular moral theories with a basis for a common understanding of moral agency.
TL;DR: In this article, the authors examine the dispute over natural selection between Richard Dawkins and Stephen Jay Gould as a contemporary instance of such a conflict and suggest that the implication is not as great as is claimed and that the alleged implications have as much to do with their own perceptions of theology as with the actual theories themselves.
Abstract: The importance of scientific conflicts for theology and philosophy is difficult to judge. In many disputes of significance, prominent scientists can be found on both sides. Profound philosophical and religious implications are sometimes said to be implied by the new theory as well. This article examines the dispute over natural selection between Richard Dawkins and Stephen Jay Gould as a contemporary instance of such a conflict. While both claim that profound philosophical conclusions flow from their own alternative account of evolution, I suggest that the implication is not as great as is claimed and that the alleged implications have as much to do with their own perceptions of theology as with the actual theories themselves. Nevertheless, evolutionary theory is not irrelevant for theology. Theologians should be aware of the possible implications of evolutionary theory and at the same time the extent and limits of such implications.
TL;DR: Wentzel van Huyssteen as mentioned in this paper develops a complex and helpful notion of rationality, avoiding the extremes of foundationalism and postmodern relativism and deconstruction, and weaves together a view that allows for a genuine duet betweer sicence and theology, challenging much contemporary non-foundationalist theology as well as the philosophical naivete of some cosmologists and sociobiologists.
Abstract: In his three books J. Wentzel van Huyssteen develops a complex and helpful notion of rationality, avoiding the extremes of foundationalism and postmodern relativism and deconstruction. Drawing from several postmodern philosophers of science and evolutionary epistemologists who seek to devise a usable notion of rationality, he weaves together a view that allows for a genuine duet betweer sicence and theology. In the process he challenges much contemporary nonfoundationalist theology as well as the philosophical naivete of some cosmologists and sociobiologists.
TL;DR: The authors examine Polkinghorne's theological method to see what it suggests about his understanding of the function of systematic theology and his philosophy of science, and find that his strong emphasis on rationality in theology corresponds to his epistemological discussions.
Abstract: As a physicist-theologian, John Polkinghorne has done a great service for the community of scholars engaged in the theology-and-science dialogue as well as for a broader audience of interested persons. We examine Polkinghorne's theological method to see what it suggests about his understanding of the function of systematic theology and his philosophy of science. His strong emphasis on rationality in theology corresponds to his epistemological discussions. Polkinghorne links his methodology to “thinking,” so “experience” seems relegated to the minds, and not the lives, of the believers. Consequently, his theology does not easily engage ethical, political, and cultural landscapes where the concrete contexts of particular people's lives engage their faith. The challenge for those of us in religion-and-science is to come to grips with this messy, complicated world.
TL;DR: The current interaction of science and theology is surveyed in this article, where the authors present a survey of the current interaction between science and the Church of the Bible and argue that science will not have much useful interaction with the Church until it attains theories of wide explanatory scope.
Abstract: 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.