recently published articles in process thought...
2007
Amesbury, Richard and Wainwright, William J. "Rethinking Philosophy of Religion: a Dialogue." American Journal of Theology & Philosophy 28, no. 2 (May 2007): 226-26.
Bracken, Joseph A., S.J. "Of Particles and Fields." Theology and Science 5, no. 1 (2007): 47-56.
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In The Cosmic Blueprint 1, Paul Davies takes note of the unresolved philosophical issues involved in the use of "field" imagery within evolutionary biology and quantum physics. The author proposes that the metaphysical scheme of Alfred North Whitehead with its notion of "actual occasions" might be key to solving these mysteries, but only if Whiteheadian "societies" were reinterpreted as enduring structured fields of activity for the ongoing succession of their constituent actual occasions. For, implicit in this revised understanding of Whiteheadian societies is a new paradigm for the philosophical relation between the One and the Many, which would allow for genuine top-down as well as bottom-up causation in the emergence of new forms or structures within the evolutionary process.
__________. "Space and Time from a Neo-Whiteheadian Perspective." Zygon 42 no. 1 (March 2007): 41-47.
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Russell Stannard distinguishes between objective time as measured in theoretical physics and subjective time, or time as experienced by human beings in normal consciousness. Because objective time, or four-dimensional space-time for the physicist, does not change but exists all at once, Stannard argues that this is presumably how God views time from eternity which is beyond time. We human beings are limited to experiencing the moments of time successively and thus cannot know the future as already existing in the same way that God does. I argue that Stannard is basically correct in his theological assumptions about God's understanding of time but that his explanation would be more persuasive within the context of a neo-Whiteheadian metaphysics. The key points in that metaphysics are (1) that creation is contained within the structured field of activity proper to the three divine persons of the Christian doctrine of the Trinity and (2) that the spontaneous decisions of creatures are continually ordered and reordered into an ever-expanding totality already known in its fullness by the divine persons.
Braxton, Donald M. “'Religion Is Not About God'--Responding to Loyal Rue: Religious Naturalism and the Future of Christianity. ”Zygon: Journal of Religion & Science 42, no. 2 (June 2007): 317-41.
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Loyal Rue suggests that religion is not about God as such but about the cultivation of personal and social well-being. Religion may employ cultural resources that included concepts of supernatural agencies, but religion's essential functionalities are not dependent on that particular resource. I largely endorse Rue's view of religion and employ Rue as a guide to thinking through its consequences for the future of Christianity. For Rue, two challenges face Christianity: the erosion of confidence in personal-god concepts and the ecological crisis engulfing the planet. In the face of these twin momentous changes, I suggest ways in which certain cultural tropes in the Christian matrix will rise to the fore and others will erode.
Bugbee, John. "The Consequences of Metaphysics: or, Can Charles Peirce's Continuity Theory Model Stuart Kauffman's Biology?" Zygon 42 no. 1 (March 2007): 203-221.
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Stuart Kauffman's proposal in Investigations to ground a "general biology" in the laws of self-organization governing systems of autonomous agents runs up against the methodological problem of how to integrate formal mathematical with semantic and semiotic approaches to the study of evolutionary development. Gilles Deleuze's concept of the virtual and C. S. Peirce's system of existential graphs provide a theoretical framework and practical art for answering this problem of method by modeling the creative event of collective self-organization as both represented and practiced in the scientific community.
Clayton, Philip. "In Memoriam: Arthur Peacocke (1924-2006)." Theology and Science 5, no. 1 (2007): 1-3.
Cobb, John B., Jr. “Person-in-Community: Whiteheadian Insights into Community and Institution.” Organization Studies 28, no. 4 (2007): 567-88.
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The philosophy of Alfred North Whitehead differs from most of those that have been influential in the West in its emphasis on process and on internal relations instead of substances and their external relations. For human beings this supports a model of person-in-community instead of the widely influential and highly individualistic and substantialist model of Homo economicus. Communities are societies that are held together by internal relations. The importance of community is widely recognized in organizational studies, but most business decisions are informed chiefly but the substantialist thinking expressed in Homo economicus. To endure and prospers, communities need institutional structures, but these should serve community.
__________. “The Limitations of Neo-Darwinism and Evidence for a Whiteheadian Theory of Evolution.” Worldviews 11 (2007): 32-43.
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The dominant neo-Darwinian theory of evolution locates the causes of evolutionary change in the random mutation of genes and in the environment. The animal organisms are viewe as passive in this process. However, there is a great deal of evidence that animal activity plays a large role in evolution. Some of this, no doubt, is random or even mechanically determined. However, there are good reasons to think that some of it is porposice and intelligent. Animals repeat successful actions and learn them from other members of the species. These actions many prove beneficial for surbibal' so genes that facilitate them are naturally selected. Animal action also changes the environment. Including human beings in an evolutionary development that is partly determined by intelligent and purposive behavior does not have the reductionistic and nihilistic implications of currently standard teaching about evolution.
Conway, Charles G. "Defining Spirit: An Encounter between Naturalists and Trans-naturalists." Theology and Science 5, No. 2 (July 2007): 169-183.
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This essay, operating in a philosophical mode, continues and expands the discussion initiated by Amos Young about the role of "spirit" in the theology-science dialogue. After a working definition, it explores Santayana's and Tillich's perspectives on the proximate derivation of human spirit before treating them further as representatives for naturalist and trans-naturalist camps regarding the spirit's ultimate source. Then a descriptive definition of "spirit" is advanced along with the concluding standpoint that while "spirit" is vague, even poetic, it remains for the foreseeable future a necessary and useful placeholder for what advances in neuroscience and future philosophical and theological research can help us unveil further.
Crittenden, Stephen and Charles Birch. "Religion Report: Charles Birch - Science and Soul." Interview on ABC Radio National (December 19, 2007): http:www.abc.net.au/rn/religionreport/stories/2007/2122324.htm
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"At 89, the venerable Australian biologist, ecologist and theologian Charles Birch has written a new book, Science and Soul, a memoir in which he looks back with gratitude to the long list of world-famous scientists and philosophers of religion which have influenced his work-Theodosius Dobzhansky, J.B.S. Haldane, Paul Erlich, Paul Tillich, Reinhold Neibuhr, Margaret Mead, and many more. Charles Birch talks about his life and his belief in a God that feels and grows as we do."
Cuff, Joyce M. "C. S. Peirce, G. W. F. Hegel, and Stuart Kauffman's Complexity Theory: A Response." Zygon 42, no. 1 (March 2007): 249-255.
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Stuart Kauffman's work on complexity and self-organization echoes ideas found in writings of C. S. Peirce and G. W. F. Hegel. Included in these common threads are the understanding of science as historical narrative, the recognition of emergence as a phenomenon associated with complex systems, and the appreciation of agency as an emergent property that serves as both a creative and determining force in evolution.
Dombrowski, Daniel. “Rorty Versus Hartshorne, or, Poetry Versus Metaphysics.” Metaphilosophy 38, no. 1 (January 2007): 88-110.
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The purpose of this article is to explore the relationship between the thought of Richard Rorty and that of his former teacher, Charles Hartshorne. There are important similarities between the two, but ultimately the differences are more readily apparent, especially in terms of the battle between poetry (in the wide sense of the term conceived by Rorty) and (Hartshornean) metaphysics. Hartshorne is defended against Rorty.
Edelstein, Amy. "A God-Shaped Hole at the Heart of Our Being: An Interview with Evolutionary Theologian John H. Haught." What is Enlightenment? 35 (January-March 2007): 103-107.
Fisher, George W. and Gretchen van Ut. “Science, Religious Naturalism, and Biblical Theology: Ground for the Emergence of Sustainable Living." Zygon 42, no. 4 (December 2007): 929-943.
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During this century, humans must learn to live in ways that are sustainable, both ecologically and morally. The global community already consumes more ecological resources than Earth can generate; population growth and increasing development are widening that gap. We suggest that paths to sustainability can be found by mindful reflection on meanings discerned in the convergence of a scientific understading of nature, religious naturalism, and biblical understandings of creation. The patterns of ecological sustainability observed in natural systems and the wise ways of relating to the land discerned in the Hebrew Bible suggest that sustainability must be grounded in social and ecological justice and that just ways of living can emerge from a deep sense of the ways in which nature and all of humantity are interdependent. We conclude that the twentieth-centruy emphasis on individual control of our future must make room for the emergence of a new understanding of mutuality. There can be no flourishing apart from mutual flourishing.
Fraser, Chris. "On Wu-wei as a Unifying Metaphor." Review of Effortless Action: Wu-wei as Conceptual Metaphor and Spiritual Ideal in Early China by Slingerland, Edward. Philosophy East & West 57, no. 1 (January 2007): 97-106.
Gamwell, Franklin. “Our Nation within the World.” Protestants for the Common Good (August 2007): 1-4.
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Since its begining, Protestants for the Common Good has focused politically on issues of justice within the United States and Illinios-issues of civil rights, poverty, affordable housing, health care, abuse within the criminal justice system, and the environment. As the nation anticipates its next presidential election, however, the war in Iraq and, more generally, our country's presence in the larger world has become the central issue of public concern and political debate. It is now important that we say what we can about this issue, especially because it cannot be divorced from domestic issues of the common good.
Gangle, Rocco. "Collective Self-Organization in General Biology: Gilles Deleuze, Charles, Peirce, and Stuart Kauffman." Zygon 42, no. 1 (March 2007): 223-239.
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Stuart Kauffman's proposal in Investigations to ground a "general biology" in the laws of self-organization governing systems of autonomous agents runs up against the methodological problem of how to integrate formal mathematical with semantic and semiotic approaches to the study of evolutionary development. Gilles Deleuze's concept of the virtual and C. S. Peirce's system of existential graphs provide a theoretical framework and practical art for answering this problem of method by modeling the creative event of collective self-organization as both represented and practiced in the scientific community.
Goodenough, Ursula. “The Emergence of Sex.” Zygon 42, no. 4 (December 2007): 857-872.
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Biological traits, the foci of natural selection, are by definition emergent from the genes, proteins, and other "nothing-buts" that constitute them. Moreover, and with the exception of recently emergent "spandrels," each can be accorded a teleological dimension-each is "for" some purpose conducive to an organism's continuation. Sex, which is "for" the generation of recombinant genomes, may be one of the most ancient and ubiquitous traits, such as gender and nurture, have emerged. Patterns of sexual exchange are the basis for patterns of biological evolution and are central to the process of eukaryotic speciation. Human sexuality is central to ourselves.
Grange, Joseph. "Review of Confucian Democracy: A Deweyan Reconstruction by Sor-hoon Tan." Philosophy East and West 57, no. 3 (July 2007): 397-399.
Graves, Mark. "Peircean Approaches to Emergent Systems in Cognitive Science and Religion." Zygon 42, no. 1 (March 2007): 241-248.
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Cognitive science and religion provides perspectives on human cognition and spirituality. Emergent systems theory captures the subatomic, physical, biological, psychological, cultural, and transcendent relationships that constitute the human person. C. S. Peirce's metaphysical categories and existential graphs enrich traditional cognitive science modeling tools to capture emergent phenomena. From this richer perspective, one can reinterpret the traditional doctrine of soul as form of the body in terms of information as the constellation of constitutive relationships that enables real possibility.
Gregersen, Niels Henrik. "Arthur Peacocke in memoriam (1924-2006)." Theology and Science 5, no. 1 (2007): 5-7.
Gulick, Walter B. "Uniquely Aware of the World: on Signals and Symbols." American Journal of Theology and Philosophy 28, no. 3. (September 2007): 393-408.
Hammer, Taylor. "The Role of Ontology in the Philosophy of Gilles Deleuze." The Southern Journal of Philosophy XLV, no. 1 (2007): 57-77.
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This essay discusses the role of being and ontology in the work of Gilles Deleuze. Starting from an examination of Alain Badiou's ontology and theory of the event, I discuss the possible opposition of being and the event in Deleuze's work. Though famous for his discussion of the univocity of being, Deleuze does discuss the event as that which is not being. Deleuze's theory of the event is similar to that of Badiou in that he considers the event to be extra-ontological. The essay closes by considering the difference between Deleuze and Badiou on the subject of the event.
Haught, John F. “Darwin and Contemporary Theology.” Worldviews 11 (2007): 44-57.
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Darwin's "dangerous idea" challenges religious trust in a providential God, that is, one who influences and eternally cares for the world. Our religious ancestors had do knowledge of biological evolution, although they were certainly aware of the suffering of humans and other living beings. Evolutionary science vastly extends the story of life and life's suffering (and creativity as well) beyond those of traditional theological awareness. In what sense, then, after Darwin, might the doctrine of divine providence still be credible, if at all? Is it perhaps possible that evolutionary portraits of life may open up fresh ways of thinking about divine providence?
Hefner, Philip. "Evolution: Life in the Context of the Energies of God." Theology and Science 5, No. 2 (July 2007): 137-149.
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"Milieu" (extending the work of Teilhard de Chardin) is proposed as the central image for interpreting evolution in a theological framework. Evolution constitutes the milieu in which we live, and this milieu is ultimately a divine milieu, the work of God. The following arguments elaborate this proposal: (1) we must place our efforts to give a theological appraisal of evolution within the classical theological context of apophasis and cataphasis. (2) The scientific study of evolution is religiously and theologically important because it throws light on the works of God (God's economy). (3) The divine energies are a realm of hiddenness, embedded in paradox. The biblical Book of Job epitomizes our situation as we explore the divine milieu of evolution.
Howell, Nancy R. "Uniqueness in Context." American Journal of Theology and Philosophy 28, no. 3 (September 2007): 364-77.
Huston, Tom. "A Brief History of Evolutionary Spirituality." What is Enlightenment? 35 (January-March 2007): 76-84.
Kaufman, Gordon D. “A Religious Interpretation of Emergence: Creativity as God.” Zygon 42, no. 4 (December 2007): 914-928.
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Thinking of God today as creativity (instead of as The Creator) enables us to bring theological values and meanings into significant connection with modern cosmological and evolutionary thinking. This conception connects our understanding of God with today's ideas of the Big Bang; cosmic and biological evolution; the evolutionary emergence of novel complex realitites from simpler realities, and the irreducibility of these complex realitites to their simpler origins; and so on. It eliminates anthropomorphism and anthropocentrism from the conception of God, thus overcoming one fo the major reasons for the implausibility of God-talk in today's world- here viewed as a highly dynamic reality (not an essentially stable stucture), with God regarded as the ongoing creativity in this world. This mystery of creativity-God- manifest throughout the universe is quite awe-inspiring, calling forth emotions of gratitude, love, peace, fear, and hope, and a sense of the profound meaningfulness of human existence in the world-issues with which faith in God usually has been associated. It is appropriate, therefore, to think of God today as precisely this magnificent panorama of creativity with whcih our universe and our lives confront us.
Kauffman, Stuart. “Beyond Reductionism: Reinventing the Sacred." Zygon 42, no. 4 (December 2007): 903-914.
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We have lived under the hegemony of the reductionisitc scientific worldview since Galileo, Newton, and Laplace. In this view, the universe is meaningless, as Stephen Weinberg famously said, and organisms and a court of law are "nothing but" particles in morion. This scientific view is inadequate. Physicists are beginning to abandon reductionism in favor of emergence. Emergence, both epistemological and ontological, embraces the emergence of life and of agency. With agency comes meaning, value, and doing, beyond mere happenings. More organisms are conscious. None of this violates any law of physics, but it cannot be reduced to physics. Emergence is real, and the tiger chasing the gazelle are real parts of the real universe.
We live, therefore, in an emergent universe. This emergence often is entirely unpredictable beforehand, from the evolution of novel functionalitites in organisms to the evolution of the economy and human history. We are surrounded on all sides by a creativity that cannot even be prestated. Thus we have the first glimmerings of a new scientific worldview, beyond reductionism. In our universe emergence is real, and there is ceaseless, stunning creativity that has given rise to our biosphere, our humanity, and our history. We are partial co-creators of this emergent creativity.
It is our choice whether we use the God word. I believe it is wise to do so. God can be our shared name for the true creativity in the natural universe. Such a view invites a new sense of the sacred, as those aspects of the creativity in the universe that we deem worthy of holding sacred. We are not logically forced to this view. Yet a global civilization, hopefully persistently diverse and creative, is emerging. I believe we need a shared view of God, a fully natural God, to orient our lives. We need a shared view of the sacred that is open to slow evolution, because rigidity in our view of the sacred violates how our most precious values evolve and invites ethical hegemony. We need a shared global ethic beyond our materialism. I believe a sense of God as the natural, awesome creatvitiy in the universe can help us construct the sacred and global ethic to help shape the global civilization toward what we choose with the best of our limited wisdom.
Marsh, Leslie. “Taking the Super Out of the Supernatural.” Zygon: Journal of Religion & Science 42, no. 2 (June 2007): 343-56.
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Metaphysical dualities divorce humankind from its natural environment, dualities that can precipitate environmental disaster. Loyal Rue in Religion Is Not About God (2005) seeks to resolve the abstract modalities of religion and naturalism in a unified monistic ecocentric metaphysic characterized as religious naturalism. Rue puts forward proposals for a general naturalistic theory of religion, a theory that lays bare the structural and functional features of religious phenomena as the critical first step on the road to badly needed religion-science realignment. Only then will humanity be equipped to address the environmental imperative.
McHenry, Leemon B. "Commercial Influences on the Pursuit of Wisdom." London Review of Education 5, no. 2 (July 2007): 131-142.
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This essay examines the effects of commercialization on education with particular focus on corporatization of academic research. This trend results from a business model of education, which I identify as profit-based inquiry. I contrast profit-based inquiry with Nicholas Maxwell's conception of widsom-based inquiry and conclude that the business model fails to achieve enduring value and results in a promotional or ideological emphasis rather than one that stresses the importance of critical rationalism. In order to make my case for this failure, I focus attention on the current state of commercialization in research of medicines.
Mortensen, Chris. "In Defense of Dharmakirti - A Response to Tanaka." Philosophy East and West 57, no. 2 (April 2007): 253-256.
Muray, Leslie A. “Human Uniqueness vs. Human Distinctiveness: The Imago Dei in the Kinship of all Creatures." American Journal of Theology & Philosophy 28, no. 3 (September, 2007): 299-310.
Nobuhara, Tokiyuki. "Buddhist-Christian Pedagogy: A Process View." Bulletin of KeiwaCollege 16 (February 2007): 1-15.
Patalon, Rev. Dr. hab Miroslaw. "Theologies of John B. Cobb and Waclaw Hryniewicz: Points of Convergence." Journal of European Baptist Studies 7, no. 3 (May 2007): 16-24.
Peters, Karl. "Theology and the Image of God: Transversal Reflections of a Unitarian-Universalist with a Christian Theologian." American Journal of Theology & Philosophy 28, no. 3 (September, 2007): 378-92.
Peterson, Gregory. “Why the New Atheism Shouldn’t be (Completely) Dismissed. Zygon 42, no. 4 (December 2007): 803-806.
Perkins, Franklin. Review of James Behuniak’s Mencius on Becoming Human. Philosophy East & West 57, no. 4 (October 2007): 596-599.
Sansbury, Timothy. "The False Promise of Quantum Mechanics." Zygon 42, no. 1 (March 2007): 111-121.
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The causal indeterminacy suggested by quantum mechanics has led to its being the centerpiece of several proposals for divine action that does not contradict natural laws. However, even if the theoretical concerns about the reality of causal indeterminacy are ignored, quantum-level divine action fails to resolve the problem of ongoing, responsive divine activity. This is because most quantum-level actions require a significant period of time in order to reach macroscopic levels whether via chaotic amplification or complete divine control of quantum events. Therefore, quantum-level divine action either requires divine foreknowledge of purportedly free or random events or imposes such limitations on divine actions that they become late, potentially impotent, and confused. I argue that the theological problem of divine action remains; even at its most promising, quantum mechanics offers insufficient resolution. This failure suggests a reexamination of the assumptions that God is temporal and lacks foreknowledge of future contingencies.
Rue, Loyal. “Emergence: Nature’s Mode of Creativity.” Zygon 42, no. 4 (December 2007): 829-835.
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A basic survey of the issues that arise in discussing emergence is presented, together with suggestions on how the concept should be approached. Emergence is an alternative to reductionism. The emergence story invites us to see that nothing transcends nature like nature itself; it is a radically new way to think about the natural order, and it reshapes our ideas of matter. Special attention is given to the idea of meaning in life. Three options are discussed for thinking about the meaning in life; that it is fundamental to the nature of things, that it is an illusion, and that it is an emergent property of matter. The third option is favored-that the universe has no telos, and yet makes possible the spontaneous emergence of purpose. Caution is advised against exploiting the idea of emergence. The most important task is to understand the science of emergence and only then to move into interpretations from the humanities and theology.
Sequeiros, Leandro. "Cuando Hablamos de 'Evolucion Biologica', De Que Evolucion Estamos Hablando?" Proyeccion: Teologia y Mundo Actual 224 (March 2007): 29-47.
Sharpe, Kevin and Leslie Van Gelder. “Human Uniqueness and Upper Paleolithic "Art": an Archaeologist's Reaction to Wentzel van Huyssteen's Gifford Lectures.” American Journal of Theology and Philosophy 28, no. 3 (September 2007): 310-345.
Sherman, Jeremy and Terrence W. Deacon. “Teleology for the Perplexed: How Matter Began to Matter” Zygon 42, no. 4 (December 2007): 873-901.
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Lacking a plausible model for the emergence of telos (purposive, representational, and evaluative relationships, as in life and consciousness) from simple material and energentic processes, the sciences operate as though all teleological relationships are physically epiphenomenal. Alternatively, in religion and the humanities it is assumed either that telos influences the material world from an outside or transcendental source or that it is a fundamental and ineffable property of things. We argue that a scientifically sound and intuitively plausible model for the physical emergence of telelogical dynamics is now realizable. A methodology for formulating such a model and an exemplar case- the autocell- are presented. An autocell is an autocatalytic set of molecules that produce one another and also produce molecules that spontaneously accrete to form a hollow container, analogous to the way virus capsules form. The molecular capsules that result will spontaneously enclose some of the nearby molecules of the autocatalytic set, keeping them together so that when the autocell is broken open autocatalysis will resume. Autocells are thus self-reconsituting, self-reproducing, and minimally evolvable. They are not living and yet have necessary precursor attributes to telos, including individuality, functional interdependence of parts, end-directedness, a minimal form of representation, and a normative (evaluational) relationship to different environmental properties. The autocell thus serves as a missing link between inanimate (nonlife) and animate (living) phenomena. We conclude by discussing the challenges that a natural origin for telos poses for religious thought.
Tanaka, Koji. "Dharmakirti and Priest on an Inconsistent Theory of Change - A Comment to Mortensen." Philosophy East and West 57, no. 2 (April 2007): 244-252.
__________. "In Defense of Priest: A Reply to Mortensen." Philosophy East and West 57, no. 2 (April 2007): 257-259.
van Huyssteen, J. Wentzel. “Response to Critics.” American Journal of Theology and Philosophy 28, no. 3 (September 2007): 409-32.
Wang, Robin R. Review of Leibniz and China: A Commerce of Light by Perkins, Franklin. Philosophy East & West 57, no.1 (January 2007): 111-114.
Wang, Zhihe. “Chinese Harmonism and Creating a Postmodern Ecological Civilization.” Marxism & Reality 6 (December 2007): 46-50.
Walker, Corey D. B. Review of "Face of the Deep: A Theology of Becoming" by Catherine Keller. Journal of the AmericanAcademy of Religion 75, no. 3 (Summer 2007). 733-6.
Weber, Bruce. “Emergence of Life.” Zygon 42, no. 4 (December 2007): 837-855.
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Discussions of the origin of life usually assume that there is a specific event, however improbable, by which dead matter became a living entity. Naturalistic accounts, although in seeming opposition to theistic explanations of the apparent design of even the simplest cells, often share the assumptions that there is a specific line to be crossed. If the problem is recast as one of a process of emergence of biochemistry from protobiochemistry, which in turn emerged from the organic chemistry and the geochemistry of primitive earth, the resources of the new sciences of complex systems dynamics can provide a more robust conceptual framework within which to explore the possible pathways of chemical complexification leading to life. In such a view the emergence of life is the result of deep natural laws (the outlines of which we are only begining to percieve) and reflects a degree of holism in those systems that led to life. Further, there is the possibility of developing a more general theory of biology and of natural organization from such an approach. The emergence of life may thus be seen as an instance of the broader innate creativity of nature and consistent with a possible natural teleology.
Wildman, Wesley J. “Radical Embodiment in van Huyssteen's Theological Anthropology.” American Journal of Theology and Philosophy 28, no. 3 (September 2007): 346-63.
Various: Editors of WIE "The Real Evolution Debate." What is Enlightenment? 35 (January-March 2007): 86-100.
