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  1. Consciousness and the Cognitive Revolution: A True Worldview Paradigm Shift.Roger W. Sperry & Polly Henninger - 1994 - Anthropology of Consciousness 5 (3):3-7.
    Traditional scientific views of the conscious self and world we live in are challenged by an unprecedented outburst of emerging new paradigms, theories of consciousness, perceptions of reality, new sciences, new philosophies, epistemologies, and a host of other transformative approaches. This still expanding outburst can be traced, on both logical and chronologic grounds, not to chaos theory, ecology, the new physics, or dozens of other currently ascribed sources, but rather to the cognitive (consciousness) revolution that immediately preceded. These new approaches (...)
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  • Divine action: Is it credible?Jams S. Nelson - 1995 - Zygon 30 (2):267-280.
    The concept of God's acting in the world has been seen to be problematic in light of the claims of scientific knowledge that the regularity of a law like universe rules out divine action. There are resources in both scientific knowledge and religion that can render meaningful and credible divine action. The new physics, chaos theory, cognitive psychology, and the concept of top‐down causation are used to understand how God acts in the world. God's action is not an intervention, but (...)
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  • Inventing Traditions for the New Age: A Case Study of the Earth Energy Tradition.Jeffery L. MacDonald - 1995 - Anthropology of Consciousness 6 (4):31-45.
    In this article I examine the growth of the New Age movement as an example of an invented tradition similar to those of 19th century nationalists. Unlike earlier inventions, the New Age is global in cultural and political perspective especially in its emphases upon borrowing from many cultures and the interconnectedness of humans and the environment. I focus on a case study of the growth of the earth energies movement as an example of a New Age invented tradition. I show (...)
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  • Can neuroscience provide a complete account of human nature?: A reply to Roger Sperry.James W. Jones - 1992 - Zygon 27 (2):187-202.
    In a recent Zygon article (June 1991), Roger Sperry argues for the unification of science and religion based on the principle of emergent causation within the central nervous system. After illustrating Sperry's position with some current experiments, I suggest that his conclusions exceed his argument and the findings of contemporary neuroscience and propose instead a pluralistic, rather than unified, approach to the relations between religion and science necessitated by the incompleteness inherent in any strictly neurological account of human nature.
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  • The cry for the other: The biocultural womb of human development.James B. Ashbrook - 1994 - Zygon 29 (3):297-314.
    The human experience of meaning‐making lies at the roots of consciousness, creativity, and religious faith. It arises from the basic experience of separation from a loved object, suffered by all mammals, and, in general terms, from the experienced gap between ourselves and our environment. We fill the gap with transitional objects and symbols that reassure us of basic continuity in ourselves and in the world. These objects and symbols also serve the neurognostic function of demonstrating what the world is like. (...)
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  • Interfacing religion and the neurosciences: A review of twenty-five years of exploration and reflection. [REVIEW]James B. Ashbrook - 1996 - Zygon 31 (4):545-572.
    Exploration and reflection on the interfacing of religion and the neurosciences in the last twenty‐five years provide a unique point of convergence on the relationship between science and religion. A focus on two streams of consciousness characterized the first phase in the 1970s. Scholarship suggested correlates between the styles of analytical steps and synthetic leaps of imagination and the belief patterns of proclamation and manifestation. The use of lateralized consciousness was critiqued as covering too much as well as not attending (...)
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