This article explores the relations between the idea of deep incarnation and scientific ideas of an informational universe, in which mass, energy, and information belong together. It is argued that the cosmic Christologies developed in the vein of Cappadocian theology (fourth century) and the Franciscan theologian Bonaventure (thirteenth century) can be interpreted as precursors of an informational worldview by consistently blending “formative” and “material” aspects of creativity. Reversely, contemporary sciences of information can enlarge the scope of the contemporary view of (...) deep incarnation. I propose three hypotheses for showing how and why. First, mass, energy, and information have an equal causal importance for explaining reality. Second, just as transformation presupposes communication, so communication presupposes information. Third, contemporary science can elucidate seminal concerns of the idea of deep incarnation, insofar as informational structures pave the way for information capture, communication, and transformation. At the level of organismic life, new features of embodied cognition and emotion come up, important for understanding the organismic depth of the concrete incarnation in Jesus of Nazareth. (shrink)

Many scientists regard mass and energy as the primary currency of nature. In recent years, however, the concept of information has gained importance. In this book, eminent scientists, philosophers, and theologians chart various aspects of information, from quantum information to biological and digital information, in order to understand how nature works. Beginning with a historical treatment of the topic, the book also examines physical and biological approaches to information, and the philosophical, theological, and ethical implications.

The organic unity between the head and the vital arms of the octopus is proposed as a metaphor for science and religion as an academic field. While the specific object of the field is to pursue second-order reflections on existing and possible relations between sciences and religions, it is argued that several aspects of realism and normativity are constitutive to the field. The vital arms of the field are related to engagements with distinctive scientific theories, specialized philosophy of science, representative (...) theological proposals, and the input from the study of world religions. (shrink)

The neo-Darwinian paradigm, focusing on natural selection of genes responsible for differential adaption, provides the foundation for explaining evolutionary processes. The modern synthesis is broader, however, focusing on organisms rather than on gene transmissions per se. Yet, strands of current biology argue for further supplementation of Darwinian theory, pointing to nonbiotic drivers of evolutionary development, for example, self-organization of physical structures, and the interaction between individual organisms, groups of organisms, and their nonbiotic environments. According to niche construction theory, when organisms (...) and groups develop, they not only adapt to their environments but modify their environments, creating new habitats for later generations. Insofar as ecological niches persist beyond the lifecycle of individual organisms, an ecological inheritance system exists alongside genetic inheritance. Such ecological structures may even facilitate the development of a cultural inheritance system, as we see in humans. The article discusses theological perspectives of such new developments within holistic biology. (shrink)

The dialogue between science and theology is no longer confined to discussing theology, physics and biology, but, as these essays make clear, sociology, psychology & neuroscience are now open for discussions between theologians and scientists.

This book brings together an impressive group of leading scholars in the sciences of complexity, and a few workers on the interface of science and religion, to explore the wider implications of complexity studies. It includes an introduction to complexity studies and explores the concept of information in physics and biology and various philosophical and religious perspectives. Chapter authors include Paul Davies, Greg Chaitin, Charles Bennett, Werner Loewenstein, Paul Dembski, Ian Stewart, Stuart Kauffman, Harold Morowitz, Arthur Peacocke, and Niels (...) H. Gregersen. (shrink)

Systems theory is proposed as a major resource for reconceptualizing a Christian theology of creation. Section I outlines the principles of the theory of autopoietic systems and discusses in particular Manfred Eigen's and Stuart Kauffman's differing views of the emergence of life. Section II shows how biblical texts conceive of God's “blessing” as a divine installment and reshaping of spatio‐temporal fields for creaturely self‐productivity. On this double basis, Section III undertakes a constructive attempt to formulate a theology of self‐productivity within (...) a Trinitarian framework. The unity of divine self‐consistency and capacity for self‐relativization is seen as the clue for understanding how God not only sustains the world in general but also influences particular processes by changing the overall probability pattern of evolving systems. (shrink)

Historically the concept of risk is rooted in Renaissance lifestyles, in which autonomous agents such as sailors, warriors, and tradesmen ventured upon dangerous enterprises. Thus, the concept of risk inseparably combines objective reality (nature) and social construction (culture): Risk = Danger + Venture. Mathematical probability theory was constructed in this social climate in order to provide a quantitative risk assessment in the face of indeterminate futures. Thus we have the famous formula: Risk = Probability (of events) × the Size (of (...) future harms). Because the concept of harm is always observer relative, however, risk assessment cannot be purely quantitative. This leads to the question, What are the general conditions under which risks can be accepted? There is, after all, a difference between incurring a risk and bearing the costs of risks selected for by other agencies. Against this background, contours of a theology of risk emerge. If God creates a self-organizing world of relatively autonomous agents, and if self-organization is favored by cooperative networks of autopoietic processes, then the theological hypothesis of a risk-taking God is at least initially plausible. Moreover, according to the Christian idea of incarnation, God is not only taking a risk but is also bearing the risks implied by the openness of creation. I thus argue for a twofold divine kenosis---in creation as well as in redemption. I discuss some objections to this view, including the serious counterargument that risk taking on behalf of others remains, even for God, a morally dubious task. What are the conditions under which the notion of a risk-taking God can be affirmed without leaving us with the picture of God as an arbitrary, cosmic tyrant? And what are the practical implications for the ways in which human agents of faith, hope, and love can learn to cope with the risks of everyday life and of political decisions? (shrink)

Replying to the variegated responses by theologian Langdon Gilkey, philosophers Richard McClelland and Robert Deltete, and biologist Rudolf B. Brun, I emphasize three elements of my theological use of autopoietic theory: (1) Autopoietic systems are less than self‐constitutive, since they do not create themselves from scratch, but more than self‐organizing, since they are capable of producing new elements inside the local system. Correspondingly, the theological importance of autopoietic theory is not found within the doctrine of a creation out of nothing (...) but within the doctrine of non‐uniform continuous creation. (2) Locating the concept of autopoiesis within third‐generation systems theory, I underline the pluriform character of type‐different systems; the possibility of giving a full causal account from the purview of any privileged single systems (including physics) is thus denied. (3) I distinguish between two complementary roles of theology in the dialogue between science and religion: whereas theology1 offers a participatory second‐order description of the internal meaning of particular traditions of faith, theology2 provides a third‐order inquiry into the external coherence between religious and nonreligious worlds of meaning. Theology2, however, always presupposes the internal descriptions of theology1. On this basis, my use of autopoietic theory is related to the theologies of creation and providence of Paul Tillich and Langdon Gilkey; likewise, I discuss various theological strategies for relating a theology of creation to standard interpretations of evolution. (shrink)

This article presents in broad outline the theological concept of deep incarnation and brings it into dialogue with correlative ideas of deep history and deep sociality. It will be argued that neither Christology, nor evolution, can be properly understood from a chronocentric perspective. Evolution is not only about development but also about the exploration of ecospace. Likewise, a contemporary Christology should explicate incarnation as a divine assumption of the full ecospace of the material world of creation. It will then be (...) argued that an interactionist view of deep history is preferable to the evolutionary cognitive theory of religion. Against this background, the paper will explore Jesus of Nazareth's role in the context of post-axial mentalities. (shrink)

Accession Number: ATLA0001712278; Hosting Book Page Citation: p 767-783.; Language(s): English; General Note: Bibliography: p 782-783.; Issued by ATLA: 20130825; Publication Type: Essay.

Resonance is a ubiquitous phenomenon in the world of physics and biology, emerging from energy exchanges between interrelated but distinct systems. Resonance experiences, by contrast, are widespread in the human and animal world but not ubiquitous. This essay discusses theological and ethical aspects of resonance theory, particularly pertaining to everyday human experiences of resonance in relation to the more-than-human world. Consistently, resonance experiences intersect the human and the non-human world, and the phenomenon of resonance may thus serve as a bridging (...) concept between science and theology. I argue that while the ubiquitous feature of physical resonance is particularly helpful for reformulating a contemporary creation theology, human resonance experiences are a source for religious experience, hence highly informative for theology and ethics. Resonance theory thus challenges the widespread view that nature is primarily mute, indifferent, or even hostile to human concerns. (shrink)

The paper defines the green education imperative as a normative proposition that expresses a fundamental norm – sustainable development. The proposition combines directions for action, i.e. the right to receive environmental training and education and the duty to provide it, with a specific situation, resulting in an individual norm-based assessment. The imperative has two main interpretations: The strong version, which in its strongest form consists of binding norms that guarantee definitive subjective rights to ecological and sustainable training and education services (...) and an obligation to provide them. The weak version signifies that students have a moral or non-mandatory right to receive environmental training and education, which is not related to any particular institution in any particular professional context at any particular point in time. (shrink)

"Naturalism" is still often identified with a reductive worldview that identifies the final real constituents of the world with the deliverances of the natural sciences—or perhaps only of physics. In the last thirty years, however, there has been a concerted effort among analytic philosophers to distinguish between that reductive "strict naturalism" and a new "liberal naturalism" that does not deny that mental states, human agency, and moral norms are also natural realities. (For liberal naturalism, see, for example, the essays collected (...) by Mario de Caro and David MacArthur in Naturalism in Question [Harvard... (shrink)

More than a decade of research has found strong evidence for P(if A, then C) = P(C|A) (“the Equation”). We argue, however, that this hypothesis provides an overly simplified picture due to its inability to account for relevance. We manipulated relevance in the evaluation of the probability and acceptability of indicative conditionals and found that relevance moderates the effect of P(C|A). This corroborates the Default and Penalty Hypothesis put forward in this paper. Finally, the probability and acceptability of concessive conditionals (...) (“Even if A, then still C”) were investigated and it was found that the Equation provides a better account of concessive conditionals than of indicatives across relevance manipulations. (shrink)

This paper examines precursors and consequents of perceived relevance of a proposition A for a proposition C. In Experiment 1, we test Spohn's assumption that ∆P = P − P is a good predictor of ratings of perceived relevance and reason relations, and we examine whether it is a better predictor than the difference measure − P). In Experiment 2, we examine the effects of relevance on probabilistic coherence in Cruz, Baratgin, Oaksford, and Over's uncertain “and-to-if” inferences. The results suggest (...) that ∆P predicts perceived relevance and reason relations better than the difference measure and that participants are either less probabilistically coherent in “and-to-if” inferences than initially assumed or that they do not follow P = P. Results are discussed in light of recent results suggesting that the Equation may not hold under conditions of irrelevance or negative relevance. (shrink)

Aim To examine the hypothesis that knowledge about physician-assisted suicide (PAS) and euthanasia is associated with a more restrictive attitude towards PAS. Design A questionnaire about attitudes towards PAS, including prioritisation of arguments pro and contra, was sent to Swedish veterinary surgeons. The results were compared with those from similar surveys of attitudes among the general public and physicians. Participants All veterinary surgeons who were members of the Swedish Veterinary Association and had provided an email address (n=2421). Main outcome measures (...) Similarities or differences in response pattern between veterinary surgeons, physicians and the general public. Results The response pattern among veterinary surgeons and the general public was almost similar in all relevant aspects. Of the veterinarians 75% (95% CI 72% to 78%) were in favour of PAS, compared with 73% (95% CI 69% to 77%) among the general public. Only 10% (95% CI 5% to 15%) of the veterinary surgeons were against PAS, compared with 12% (95% CI 5% to 19%) among the general public. Finally, 15% (95% CI 10% to 21%) of veterinarians were undecided, compared with 15% (95% CI 8% to 22%) among the general public. Physicians had a more restrictive attitude to PAS than the general public. Conclusions Since veterinary surgeons have frequent practical experience of euthanasia in animals, they do have knowledge about what euthanasia really is. Veterinary surgeons and the general public had an almost similar response pattern. Accordingly it seems difficult to maintain that knowledge about euthanasia is unambiguously associated with a restrictive attitude towards PAS. (shrink)

It is well known that Niels Bohr insisted on the necessity of classical concepts in the account of quantum phenomena. But there is little consensus concerning his reasons, and what he exactly meant by this. In this paper, I re-examine Bohr’s interpretation of quantum mechanics, and argue that the necessity of the classical can be seen as part of his response to the measurement problem. More generally, I attempt to clarify Bohr’s view on the classical/quantum divide, arguing that the (...) relation between the two theories is that of mutual dependence. An important element in this clarification consists in distinguishing Bohr’s idea of the wave function as symbolic from both a purely epistemic and an ontological interpretation. Together with new evidence concerning Bohr’s conception of the wave function collapse, this sets his interpretation apart from both standard versions of the Copenhagen interpretation, and from some of the reconstructions of his view found in the literature. I conclude with a few remarks on how Bohr’s ideas make much sense also when modern developments in quantum gravity and early universe cosmology are taken into account. (shrink)

During the first half of the nineteenth century, mathematical analysis underwent a transition from a predominantly formula-centred practice to a more concept-centred one. Central to this development was the reorientation of analysis originating in Augustin-Louis Cauchy's (1789–1857) treatment of infinite series in his Cours d’analyse. In this work, Cauchy set out to rigorize analysis, thereby critically examining and reproving central analytical results. One of Cauchy's first and most ardent followers was the Norwegian Niels Henrik Abel (1802–1829) who vowed (...) to shed some light on the vast darkness in analysis.This paper investigates some important aspects of Abel's contribution to the reorientation in analysis. In particular, it stresses the role for critical revision in the process of rigorization. By critically examining past practice, the new practice sought to explain the relative success of the previous—now outdated—approach. This is illustrated by discussing a number of issues related to Abel's new proof of the binomial theorem (1826) including his reactions to the exception that he encountered to one of the central theorems of Cauchy's theory.Following this discussion, the formation of new concepts as the result of critical revisions is illustrated by analysing the early history of the concept of absolute convergence. Thereby, it is shown how a new concept was distilled, investigated, put to use and eventually superseded. (shrink)

200 years ago, on August 5, 1802, Niels Henrik Abel was born on Finnøy near Stavanger on the Norwegian west coast. During a short life span, Abel contributed to a deep transition in mathematics in which concepts replaced formulae as the basic objects of mathematics. The transformation of mathematics in the 1820s and its manifestation in Abel’s works are the themes of the author’s PhD thesis. After sketching the formative instances in Abel’s well-known biography, this article illustrates two (...) aspects of the transformation which concern the introduction of concept based mathematics and the related shift in standards of mathematical rigor. Furthermore, the article outlines some of the many bicentennial celebrations in Norway and gives a short, thematic introduction to the literature on Abel and his work. (shrink)

What reasons and resources can Christian theology find for developing a panentheist position that is also able to engage with contemporary science? By taking its point of departure in basic human experiences, Christian theology can, even in a Trinitarian fashion, be developed as a way to understand God's presence in the world as a presence where the actual occurrences point towards God's own work. This point is especially related to the experience of love. Furthermore, God's presence can be understood as (...) sacramental in the Augustinian sense. Moreover, the contributions of the Danish philosopher of religion Knud E. Løgstrup on God's presence and transcendence, as well as Niels Henrik Gregersen's elaborations on deep incarnation. Prove to offer important reasons for considering panentheism a viable option for the articulation of Christian theology. (shrink)

Present knowledge of evolutionary history challenges traditional concepts of the Christian salvation history. In order to overcome these challenges, theology needs to articulate a wider, more open and more universal approach to the understanding of God's salvific action. One way of doing this is to employ the notion of “deep incarnation” suggested by Danish theologian Niels Henrik Gregersen. His suggestion may also blur the lines that mark a sharp distinction between the history of creation and the history (...) of salvation, in a way that safeguards some of the basic tenets of classical theology. (shrink)

Although highly disputed, critical realism (in Ian G. Barbour’s style) is widely known as a tool to relate science and religion. Sympathising with an even more stringent hermeneutical approach, Andreas Losch had argued for a modification of critical realism into the so-called constructive-critical realism to give humanities with its constructive role of the subject due weight in any discussion on how to bridge the apparent gulf between the disciplines. So far, his constructive-critical realism has mainly been developed theologically. This paper (...) will evaluate whether constructive-critical realism is suitable as a philosophy of both science and religion and an appropriate basis for the science and religion discourse. In his original account of the critical realist philosophy of science, Barbour discussed and modified agreement with data, coherence, scope and fertility as criteria for good science, and for religion as well. The article discusses each of the criteria in how far Barbour does justice to the relevant concept, both in science and religion, and it will ask how to eventually modify the criteria for a maybe more sustainable bridge between science and religion, drawing on the idea of constructive-critical realism. Niels Henrik Gregersen’s contextual coherence theory will play a significant role in this regard. The conclusion suggests a deeper meaning of the fertility criterium, embracing ethical fruitfulness as well. As constructive-critical realism fully acknowledges the importance of the role of the knower in the process of knowing, it leads us from pure epistemology into ethics.Contribution: (1) The science and religion debate, inspired by critical realism, is identified as mainly theological discourse about the influence of science on religion; (2) the analysis of truth criteria in Losch’s constructive-critical version of realism proposes an emphasis on correspondence in science and coherence in the humanities; and (3) the deeper meaning of the criterium of fertility in this philosophical stance is highlighted, including ethical fruitfulness. (shrink)

The idea that the Creator has a plan for creation is deeply rooted in the Christian notion of Providence. This notion seems to suggest that the history of creation must be the execution of the providential plan of God. Such an understanding of divine providence expects science to confirm that cosmic history is under supernatural guidance, that evolution is therefore oriented toward a goal—to bring forth human beings, for example. The problem is, however, that science finds evidence for neither supernatural (...) guidance nor teleology in nature. To address this problem, I understand Niels H. Gregersen to suggest that God is involved in the creative process. The reason science cannot demonstrate God's supernatural guidance of evolution is that the Creator structures the process from within. Gregersen argues that God is involved in the process of creation by changing the overall probability pattern of evolving systems.In my view, such a model of how God interacts with creation is supported neither by orthodox Christianity nor by modern science. After a critique of Gregersen's argument and a brief history of the relationship between Christianity and science, I shall suggest an alternative. It is that the freedom of creation to create itself is implicit in the fundamental dogma of Christianity that God is love. (shrink)