This book is about the liberation of the concept of life from the bondage fashioned by the interpreters of life ever since biology began, and about the liberation of the life of humans and non-humans alike from the bondage of social structures and behaviour, which now threatens the fullness of life's possibilities if not survival itself. It falls into a tradition of writings about human problems from a perspective informed by biology. It rejects the mechanistic model of life dominant in (...) the Western world and develops an alternative 'ecological model' which is applicable to the life of the cell and the life of the human community. For the first time it brings together in one work the insights of modern biology with those of a modern holistic philosophy and a liberal theology in a way which challenges conventional approaches to science, agriculture, sociology, politics, economics, development and liberation movements. (shrink)

. Prospects for uniting religion and science are brightened by recently changed views of consciousness and mind‐brain interaction. Mental, vital, and spiritual forces, long excluded and denounced by materialist philosophy, are reinstated in nonmystical form. A revised scientific cosmology emerges in which reductive materialist interpretations emphasizing causal control from below upward are replaced by revised concepts that emphasize the reciprocal control exerted by higher emergent forces from above downward. Scientific views of ourselves and the world and the kinds of values (...) upheld by scientific belief undergo basic transformations, making them more compatible with religious motivation and moral responsibility. (shrink)

Although Ian Barbour endorses process organicism in Issues in Science and Religion, his rhetoric against vitalism and dualism makes his discussion of life, mind, and the part-whole relationship sound like relational emergentism and hence like a denial of process philosophy's nondualistic interactionism. Also his rhetoric against a God of the gaps seems to exclude the God-shaped hole in Alfred North Whitehead's philosophy. A more consistent articulation of Whitehead's postmodern position would lead to greater adequacy and consistency on these issues, and (...) perhaps also to a more radically postmodern view of science—a view which Whitehead himself only sometimes suggested. (shrink)

First published 1966 Includes index Includes bibliographical references Campion Collection.