This research aimed to assess the potential of alternatives to extrinsic pecuniary rewards for cultivating employees’ commitment in denominational higher education institutions in Indonesia. Two ethics-related variables, namely ethical climates and ethical ideologies, were chosen as possible predictors. A model delineating the nexus between ethical climates types, ethical ideologies, and various forms of organisational commitment was developed and tested. A two-step structural equation modelling procedure was used as the primary means in testing the hypothesised relationships. The research involved staff of (...) nine Catholic higher education institutions in Indonesia and comprised 642 respondents. Results of the research revealed a negative relationship between egoistic climates and affective commitment. Benevolence climate was shown to have potential for generating not only affective, but also continuance commitment. However, our results suggested those climates that cultivate continuance commitment needed further examination. Principle-based climates were found to positively influence staff’s affective commitment through their positive impacts on staff’s idealistic ethical ideology. As expected, the principle-cosmopolitan was shown to have a negative influence on relativism. A number of managerial and scholarly implications are discussed. (shrink)

Overview * Part I: Introduction * Philip Appleman, Darwin: On Changing the Mind * Part II: Darwin’s Life * Ernst Mayr, Who Is Darwin? * Part III: Scientific Thought: Just before Darwin * Sir Gavin de Beer, Biology before the Beagle * Thomas Robert Malthus, An Essay on the Principle of Population * William Paley, Natural Theology * Jean Baptiste Pierre Antoine de Monet Lamarck, Zoological Philisophy * Charles Lyell, Principles of Geology * John Herschell, The Study of (...) Natural Philosophy * William Whewell, Astronomy and General Physics Considered with Reference to Natural Theology * Alfred Russel Wallace, On the Tendency of Varieties to Depart Indefinitely from the Original Type * Part IV: Selections from Darwin’s Work * The Voyage of the Beagle * o Chapter I. St. Jago-Cape de Verd Island o Chapter XVII. Galapagos Archipelago * On the Tendency of Species to Form Varieties; and On the Perpetuation of Varieties and Species by Natural Means of Selection * o I. Extract from an unpublished Work on Species, by C. Darwin, Esq.... o II.of Letter from C. Darwin, Esq., to Prof. Asa Gray, Boston, U.S., dated Down, September 5th, 1857 * An Historical Sketch of the Progress of Opinion on the Origin of Species, previously to the : Publication of This Work The Origin of Species * o Introduction o Chapter I. Variation under Domestication o Chapter II. Variation under Nature o Chapter III. Struggle for Existence o Chapter IV. Natural Selection o Chapter VI. Difficulties on Theory o Chapter IX. On the Imperfections of the Geological Record o Chapter XIII. Mutual Affinities of Organic Beings: Morphology: Embryology: Rudimentary Organs o Chapter XIV. Recapitulation and Conclusion * The Descent of Man * o Introduction o Chapter I. The Evidence of the Descent of Man from Some Lower Form o Chapter II. On the Manner of Development of Man from Some Lower Form o Chapter III. Comparison of the Mental Powers of Man and the Lower Animals o Chapter VI. On the Affinities and Genealogy of Man o Chapter VIII. Principles of Sexual Selection o Chapter XIX. Secondary Sexual Characters of Man o Chapter XX. Secondary Sexual Characters of Man-continued o Chapter XXI. General Summary and Conclusion * Part V: Darwin’s Influence on Science * THE VICTORIAN OPPOSITION TO DARWIN * o David L. Hull, Darwin and His Critics o Adam Sedgwick, Objections to Mr. Darwin’s Theory of the Origin of Species o Sir Richard Owen, Darwin on the Origin of Species o Fleeming Jenkin, Review of the Origin of Species * VICTORIAN SUPPORTERS OF DARWIN * o Joseph Dalton Hooker, Flora Tasmaniae o Thomas Henry Huxley, On the Relations of Man to the Lowe Animals o Charles Lyell, Principles of Geology o Alfred Russel Wallace, The Debt of Science to Darwin * DARWIN AND THE SHAPING OF MODERN SCIENCE * o Scientific Method in Evolution o National Academy of Sciences, Evolution and the Nature of Science o Richard Dawkins, Explaining the Very Improbable o Lewis Thomas, On the Uncertainty of Science o Noretta Koetge, Postmodernisms and the Problem of Scientific Literary o Richard Dawkins, Science and Sensibility o The Neo-Darwinian Synthesis o Peter Bowler, The Evolutionary Synthesis o The Human Genealogy o Adam Kuper, The Chosen Primate o Ian Tattersall, Out of Africa Again... and Again? o Stephen Jay Gould, The Human Difference o Punctuated Equilibrium o Stephen Jay Gould, [On Punctuated Equilibrium] o Niles Eldredge, The Great Stasis Debate o Rethinking Taxonomy o Kevin Padian, Darwin’s Views of Classification o David L. Hull, Cladistic Analysis o Kevin Padian and Luis M. Chiappe, Cladistics in Action: The Origin of Birds and Their Flight o Evolution as Observable Fact o James L. Gould and William T. Keeton with Carol Grant Gould, How Natural Selection Operates o Peter r. Grant, Natural Selection and Darwin’s Finches o John A. Endler, Natural Selection in the Wild * Part VI: Darwinian Patterns in Social Thought * COMPETITION AND COOPERATION * o Richard Hofstadter, The Vogue of Spencer o Andrew Carnegie, The Gospel of Wealth o Peter Kropotkin, Mutual Aid o Martin A. Nowak, Robert M. May, and Karl Sigmund, The Arithmetics of Mutual Help * NATURE AND NURTURE * o Edward O. Wilson, Sociobiology: The New Synthesis o Stephen Jay Gould, Biological Potentiality vs. Biological Determination o Barbara Ehrenreich and Janet McIntosh, The New Creationism: Biology under Attack * EVOLUTION AND GENDER * o Elizabeth Cady Stanton, The Woman’s Bible o Nancy Makepeace Tanner, On Becoming Human o Evelleen Richards, Darwin and the Descent of Woman o James Eli Adams, Woman Red in Tooth and Claw * EVOLUTION AND OTHER DISCIPLINES * o Edward O. Wilson, [On Consilience] o Randolph H. Nesse and George C. Williams, Evolution and the Origin of Disease o Steven Pinker, How the Mind Works o Steve Jones, The Set within the Skull * Part VII: Darwinian Influences in Philosophy and Ethics * John Dewey, The Influence of Darwin on Philosophy * Daniel C. Dennett, Darwin’s Dangerous Idea: Natural Selection as an Algorithmic Process * Michael Ruse Darwinian Epistemology * Thomas Henry Huxley, Evolution and Ethics * Julian Huxley, Evolutionary Ethics * Michael Ruse and Edward O. Wilson, The Evolution of Ethics * Frans de Waal, Good Natured: The Origin of Right and Wrong in Humans and Other Animals * Matt Ridley, The Origins of Virtue * Part VIII: Evolutionary Theory and Religious Theory * MAINSTREAM RELIGIOUS SUPPORT FOR EVOLUTION * o Pope John Paul II, Message to the Pontifical Academy of Sciences o Central Conference of American Rabbis, On Creationism in School Textbooks o United Presbyterian Church in the U.S.A., Evolution and Creationsim o The Lutheran World Federation, [Statement on Evolution] o The General Convention of the Episcopal Church, Resolution on Evolutionism and Creationism o Unitariuan Universalist Association, Resolution Opposing "Scientific Creationism" * FUNDAMENTALIST CREATIONISM * o Eugene C. Scott, Antievolution and Creationism in the United States o The Scopes Trial o Thomas McIver, Orthodox Jewish Creationists o Harun Yahya, [Islamic Creationism] o Seami Srila Prabhupada, [A Hare Krishna on Darwinian Evolution] o Institute for Creation Research, Tenets of Creationism o Henry M. Morris, Scientific Creationism o Thomas J. Wheeler, Review of Morris o Richard D. Sjolund and Betty McCollister, Evolution at the Grass Roots o Richard D. Sjolund, [Creationism versus Biotechnology] o Betty McCollister, [The Politics of Creationism] o Molleen Matsumara, What Do Christians Really Believe about Evolution? o National Center for Science Education, Seven Significant Court Decisions Regarding Evolution/Creation Issues * PERSONAL INCREDULITY AND ANTIEVOLUTIONISM * o Richard Dawkins, [The Argument from Personal Incredulity] o Phillip E. Johnson, Darwin on Trial o Eugenie C. Scott, Review of Johnson o Michael Behe, Darwin’s Black Box o Robert Dorit, Review of Behe o Michael Ruse, Darwin’s New Critics on Trial * SCIENTISTS’ OPPOSITION TO CREATIONISM * o American Association for the Advancement of Science, Forced Teaching of Creationist Beliefs in Public School Science Education o American Institute of Biological Sciences, Resolution Oposing Creationism in Science Courses o National Association of Biology Teachers, Statement on Teaching Evolution o National Academy of Sciences, Frequently Asked Questions about Evolution and the Nature of Science * FUNDAMENTALIST CREATIONISM AND THE VALUE OF SATIRE * o Michael Shermer, Genesis Revisted: A Scientific Creation Story o Philip Appleman, Darwin’s Ark * Part IX: Darwin and the Literary Mind * DARWIN’S LITERARY SENSIBILITY * o Charles Darwin, Autobiography o L. Robert Stevens, Darwin’s Humane Reading o George Levine, Darwin and Pain: Why Science Made Shakespeare Nauseating o Gillian Beer, Darwin’s Plots * DARWIN’S INFLUENCE ON LITERATURE * o Lionel Stevenson, Darwin among the Poets o George Levine, Darwin among the Novelists o Joseph Wood Krutch, The Tragic Fallacy o Herbert J. Muller, Modern Tragedy o Philip Appleman, Darwin-Sightings in Recent Literature. (shrink)

This article offers a vision for work at the intersection of science and religion over the coming seven years. Because predictions are inherently risky and are more often than not false, the text first offers an assessment of the current state of the science-religion discussion and a quick survey of the last 50 years of work in this field. The implications of the six features of this vision for the future of the field are then presented in some detail. Rather (...) than bemoaning the current diversity of approaches and conclusions as a negative result, I endorse it as a healthy sign—if acknowledged honestly and managed well. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:April 3, 2010 (11:17 am) C:\Users\Milt\Desktop\backup copy of Ken's G\WPData\TYPE2902\russell 29,2 050 red.wpd Reviews 181 MARRIAGE AND MORALSy REVISITED Philip Ebersole Greater Rochester Russell Set Rochester, ny 14607, usa [email protected] Timothy J. Madigan Philosophy / St. John Fisher College Rochester, ny 14618, usa [email protected] Katie Roiphe. Uncommon Arrangements: Seven Portraits of Married Life in London Literary Circles, 1910–1939. New York: The Dial Press, 2007. Pp. 343. isbn (...) 978-0-385-33937-7 (hb). us$26; cdn$34. There is a spectre haunting Katie Roiphe’s exploration of Edwardian/Georgian marriage in literary London circles: the spectre of Bertrand Russell, most especially the author of Marriage and Moralsz (1929), a work written in the middle of the period she examines. While Russell makes a few guest appearances in April 3, 2010 (11:17 am) C:\Users\Milt\Desktop\backup copy of Ken's G\WPData\TYPE2902\russell 29,2 050 red.wpd 182 Reviews the text, and while he knew almost everyone in the book (sometimes biblically), it is surprising that Roiphe does not take the opportunity to connect the rather disparate couples she discusses with Russell’s contemporary exploration of the meaning of marriage in the post-Victorian era. She focuses on couples living together from directly before the First World War to directly before the Second World War, a period of tremendous change and radical social movements: Modernism, Socialism, Freudianism,and, perhaps most important to the overall structure of the book, SuTragism/Feminism. One of the most telling aspects of Uncommon Arrangements is the focus on somez—zfor the timesz—zuncommonly liberated women. Katie Roiphe is a journalist and an instructor at New York University who has written extensively about modern marriage. Her Uncommon Arrangements tells the story of seven married couples in early twentieth-century England, all of whom tried to live outside the framework of conventional society. They revolted against Victorian values and sought to establish relations between men and women on an equal basis. Most of these couples travelled in the same circles as Russell, and were subject to the same intellectual inXuences. In Marriage and Moralsz—zwritten, ironically, during the time of the slow and painful dissolution of his own second marriagez—zRussell attempted to advocate a rational code of sexual ethics. He believed in openness and honesty about sex and denied that marital Wdelity was the be-all and end-all of morality. The true basis of morality, he said, was respect for the rights and feelings of your partner. Marriage and Morals was far ahead of its time in arguing that so-called “open marriages” (as well as couples living together without going through a marriage ceremony)were perfectly moral, so longas both partners accepted the conditions and did not engage in any deceptive acts. The couples discussed in Uncommon Arrangementsz—zwhile all were involved in relationships that could charitably be called “open”z—zdid not necessarily adhere to Russell’s “no deception” rule. Still, they provide interesting test cases for the idea that you can create a lasting marriage based on your own feelings and ideas without regard for convention. Interestingly, Roiphe does not deal with some likely suspects from this time period: the Lawrences, Woolfs, Eliots, and Bertrand and Dora Russell. In the Wrst chapter, Roiphe deals with the “modus vivendiy” between Wells and his second wife, Jane. Wells rebelled against his convention by Wrst of all divorcing his Wrst wife, Isabel, in 1895, and marrying his cousin Mary Catherine shortly thereafter. As a sign of his domineering personality, he renamed her “Jane”. Wells refused to accept limits on his sexual ambitions. As he put it once, “Except insofar as aTection put barriers around me, I have done what I pleased so that every bit of sexual impulse in me has expressed itselfz” (p. 36). In 1901, Jane gave birth to their son George Philip Wells. It was a troubled birth, and H.yG. ran oT. Instead of becoming angry, Jane understood and promised not to make too many demands on him. Thus their modus vivendiy. H.yG. April 3, 2010 (11:17 am) C:\Users... (shrink)

In 1902 there arrived in Jena a letter from Russell laying out a proof that shattered Frege’s confidence in logicism, which is widely taken to be the doctrine according to which every truth of arithmetic is re-expressible without relevant loss as a provable truth about a purely logical object. Frege was persuaded that Russell had exposed a pathology in logicism, which faced him with the task of examining its symptoms, diagnosing its cause, assessing its seriousness, arriving at a treatment option, (...) and making an estimate of future prospects. The symptom was the contradiction that had crept into naïve set theory in the form of the set that provably is and is not its own member. The diagnosis was that it is caused by Basic Law V of the Grundgesetze (Frege, In: Grundgesetze der Arithmetik: Begrifsschriftlich abgeleitet, Jena: Herman Pohle, 1893/1903. Translated into English as Basic Laws of Arithmetic, also edited by Philip A. Ebert and Marcus Rossberg, with Crispin Wright, Oxford: Oxford University Press, 2013). Triage answers the question, “How bad is it?” The answer was that the contradiction irreparably destroys the logicist project. The treatment option was nil. The disease was untreatable. In due course, the prognosis turned out to be that a scaled-down Fregean logic could have an honourable life as a theory inference for various domains of mathematical discourse, but not for domains containing the logical objects required for logicism. Since there aren’t such objects, there aren’t such domains. On the face of it, Frege’s logicist collapse is astonishing. Why wouldn’t he have repaired the fault in Law V and gone back to the business of bringing logicism to an assured realization? In the course of our reflections, we will have nice occasion to consider the good it might have done Frege to have booked some time with Aristotle had he been able to. By the time we’re finished, we’ll have cause to think that in the end the Russell might well have begged the question against Frege. (shrink)

We have all been very much influenced by philosophers whose revolutionary works have, in one way or another, contributed to our understanding of philosophical method; namely, G. E. Moore, who emphasized the effectiveness of ordinary language and common sense; Bertrand Russell, who has shown that logic can be a creative as well as an analytic instrument; Ludwig Wittgenstein, who dreamed of showing the structure of the world through the exhibition of logical form, and who then destroyed his own dream through (...) a grand exhibition of the multiplicity of uses—defying summation—to which language can be put; John Wisdom, who with an illuminating wit, has ironically written of the ironic power of philosophical discourse; A. J. Ayer, whose insistence on relating philosophical claims to sense experience has perpetuated the tough-minded pragmatism which Americans know through C. S. Peirce—these men, and many others. (shrink)

Numinous Fields has its roots in a phenomenological understanding of perception. It seeks to understand what, beyond the mere sensory data they provide, landscape, nature, and art, both separately and jointly, may mean when we experience them. It focuses on actual or potential experiences of the numinous, or sacred, that such encounters may give rise to. This volume is multi-disciplinary in scope. It examines perceptions of place, space, nature, and art as well as perceptions of place, space, and nature in (...) art. It includes chapters written by art curators, and historians and scholars in the fields of landscape, architecture, cultural geography, religious studies, philosophy, and art. Its chapters examine ideas, objects, and practices from the ancient time of Aboriginal Australians' Dreaming through to the present. The volume is also multi-cultural in scope and includes chapters focussed on manifestations of the sacred in indigenous culture, in cultures influenced by each of the world's major religions, and in the secular, contemporary world. Contributors: Samer Akkach, James Bennett, Veronica della Dora, Alasdair Forbes, Virginia Hooker, Philip Jones, Russell Kelty, Muchammadun,Tracey Lock, Ellen Philpott-Teo, John Powell, Rebekah Pryor, Wendy Shaw. (shrink)

What should Christian discourse look like after philosophical modernity? In one manner or another the essays in this volume seek to confront and intellectually exorcise the prevailing elements of philosophical modernity, which are inherently transgressive disfigurations and refigurations of the Christian story of creation, sin, and redemption. To enact these various forms and styles of Christian intellectual exorcism these essays make appeal to, and converse with the magisterial corpus of Cyril O'Regan. The themes of the essays center around the Gnostic (...) return in modenity, apocalyptic theology, and the question of the bounds and borders of Christian orthodoxy. Along the way diverse figures are treated such as: Hegel, Shakespeare, von Balthasar, Przywara, Ricouer, Deleuse, Merleau-Ponty, and Kristeva."--Back cover. (shrink)

This book is an introduction to twentieth-century Catholic thinker Erich Przywara, retrieving and extending Przywara's vision of the analogy of being as the metaphysical touchstone of a specifically Christian understanding of being. The author offers a detailed exploration of Przywara's thought in conversation with Edith Stein, the Nouvelle Théologie, and leading figures in contemporary postmodern theology.

This paper focuses on four passages in the journey of the universe from beginning to end: its origin in the Big Bang, the production of heavy elements in first generation stars, the buzzing symphony of life on earth, and the distant future of the cosmos. As a physicist and a Christian theologian, I will ask how each of these passages casts light on the deepest questions of existence and our relation to God, and in turn how these questions are being (...) explored through ongoing research into the interaction between Christian theology and the natural sciences. (shrink)

Christopher Southgate offers a remarkable evolutionary theodicy that includes six affirmations and arguments; together they form a unique and very persuasive proposal which he terms a “compound evolutionary theodicy.” Here I summarize the arguments and offer critical reflections on them for further development, with an emphasis on the ambiguity in the goodness of creation; the role of thermodynamics in evolutionary biology; the challenge of horrendous evil in nature; and the theological response to theodicy in terms of eschatology, with its own (...) severe challenge from cosmology. (shrink)

Accession Number: ATLA0001712257; Hosting Book Page Citation: p 579-595.; Language(s): English; General Note: Bibliography: p 594-595.; Issued by ATLA: 20130825; Publication Type: Essay.

I gratefully acknowledge and respond here to four reviews of my recent book, Cosmology from Alpha to Omega. Nancey Murphy stresses the importance of showing consistency between Christian theology and natural science through a detailed examination of my recent model of their creative interaction. She suggests how this model can be enhanced by adopting Alasdair MacIntyre's understanding of tradition in order to adjudicate between competing ways of incorporating science into a wider worldview. She urges the inclusion of ethics in my (...) model and predicts that this would successfully challenge the competing naturalist tradition in contemporary society. John F. Haught weighs the alternatives of viewing divine action as objective versus subjective and of divine action at one level in nature or at all levels. He asks whether physics is fundamental to nature, arguing instead that metaphysics should be considered as fundamental. Michael Ruse assesses occasional versus universal divine action, the problems raised to divine action when it is related to quantum mechanics, and the way these relations exacerbate the challenge of natural theodicy. As an alternative he suggests viewing God as outside time and acting through unbroken natural law. Willem B. Drees discusses my use of the bridge metaphor for the relation between theology and science, the implications when science is inspired by theology, the role of contingency and necessity in the anthropic principle/many-worlds debate, and the challenge of cosmology to eschatology with the ensuing problem of theodicy. (shrink)

__Scientific Perspectives on Divine Action: Twenty Years of Challenge and Progress_ _is a collection of thirteen essays assessing the scholarly contributions to the _Scientific Perspectives on Divine Action_ series, which is comprised of five volumes resulting from international research conferences co-sponsored by the Vatican Observatory and the Center for Theology and the Natural Sciences between 1991 and 2000. The overarching goal of the series is to advance the engagement of constructive theology with the natural sciences with special attention to the (...) theme of divine action and to investigate the philosophical and theological elements within science. This volume is divided into three sections: In Section One, contributors review the history of the series and the development of new research methodology and discuss philosophical issues raised by the laws of nature and the limits of science; in Section Two, authors provide philosophical analysis of specific issues in the series; and in Section Three, contributors offer theological analyses of specific issues. The five volumes in the series include: _Quantum Cosmology and the Laws of Nature_ ; _Chaos and Complexity_ ; _Molecular and Evolutionary Biology_ ; _Neuroscience and the Person_ ; and _Quantum Mechanics _, and are distributed by University of Notre Dame Press. (shrink)

We naturally tend to think of our own opinions as akin to the coins we carry around in our pockets, transferable and yet inalienable. We may share or alter them, yet in form they remain fundamentally our own, sacrosanct as registers of our very sense of self. Hegel was aware of this relationship between opinion and subjectivity, and regarded such a bond as one of the great accomplishments of modernity itself. Yet for Hegel, excessive estimation of inwardness comes at a (...) dangerous price. Truth reducible to subjective and arbitrary will, to caprice and without philosophical reflection, sets, in his view, a corrosive standard for ethics, politics and thinking itself. This essay will excavate from Hegel's corpus the conceptual groundwork for a critical theory of opinion relevant for the twenty-first century. The overall aim is to offer a holistic reading of Hegel's critique of opinion by drawing on both his early and late writings, tracking its appearance as an initial critique of subjectivism but subsequently developed in his political philosophy. We begin with Hegel's polemics during the Jena years and unearth opinion as an index for self-certitude. Second, we proceed to a focused analysis of Elements of the Philosophy of Right, paying particular attention to what Hegel describes as the contradiction of public opinion. Thirdly, Hegel's epistemological critique of opinion will be synthesized with his political critique of public opinion by returning to the category of certainty, not as a certainty found in an individual opinion, but a certainty in one's own subjective standpoint, while employing elements from Adorno's critique of epistemology. We will conclude by examining the contradiction of public opinion specifically in accordance with the historical conditions of civil society and therewith begin to situate the socio-epistemological problem of opinion as historically specific to capitalist society. (shrink)

This paper explores a possible relationship between entropy and evil in terms of metaphor. After presenting the various meanings of entropy in classical thermodynamics and statical mechanics, and the Augustinian and Irenaean theodicies, several similarities and dissimilarities between entropy and evil are described. Underlying the concepts of evil and entropy is the assumption that time has a direction. After examining the scientific basis for this assumption, it is hypothesized that, if evil is real in nature, entropy is what one would (...) expect to find at the level of physical processes, and conversely that, if entropy is coupled to a physical arrow of time, one could expect to find dissipative yet catalytic processes in history and religious experience. (shrink)

This paper explores the relevance of the theology of Paul Tillich for the contemporary dialogue with the natural sciences. The focus is on his Systematic Theology, volume I. First I discuss the general relevance of Tillich's methodology (namely, the method of correlation) for that dialogue, stressing that a genuine dialogue requires cognitive input from both sides and that both sides find “value added” according to their own criteria (or what I call the method of “mutual creative interaction”). Then I move (...) specifically to a Tillichian theological analysis of twentieth‐century theoretical science and its empirical discoveries, including Big Bang, inflationary, and quantum cosmologies, quantum physics, thermodynamics, chaos and complexity, and molecular and evolutionary biology, suggesting how they relate to such Tillichian themes as finitude and the categories of being and knowing (time, space, causality, and substance) and to Tillich's understanding of such symbols as God, freedom and destiny, creation, and estrangement. In doing so, my intention is to provide a point of departure for further extended analyses of Tillich's theology in relation to contemporary natural science. (shrink)

The concept of contingency serves to bridge the doctrine of creation and natural science in Wolfhart Pannenberg's theology. My paper first analyzes the relation of creatio ex nihilo and creatio continua. Next I suggest three categories of contingency: global, local, and nomological. Under each category I assess Pannenberg's use of physics, cosmology, and philosophy of science. Although I agree with Pannenberg's emphasis on continuous creation and on the role of science in renewing the doctrine of creation, I argue for a (...) shift in the discussion from Pannenberg's topics to others, such as the anthropic principle, quantum physics, and thermodynamics. (shrink)

Among the many scholarly surveys of historical and contemporary approaches to Christian eschatology, few treat the relation between eschatology and scientific cosmology. It is the purpose of this essay to do so. I begin with a brief summary of the importance of eschatology to contemporary Christian theology. Next, an overview is given of scientific cosmology, its earlier scenarios for the cosmic far future of “freeze or fry,” and, more recently the discovery that the expansion of the universe is accelerating. These (...) predictions severely challenge those versions of Christian eschatology that are based on the bodily resurrection of Jesus and, by analogy, the transformation of the universe into the new creation. Several recent approaches to this challenge are outlined, including those of Denis Edwards, Jürgen Moltmann, Wolfhart Pannenberg, Ted Peters, John Polkinghorne, and my own. I conclude with some suggestions for future research in both theology and science. (shrink)

This essay is a brief assessment of the lasting impact of Michael Polanyi’s thought on the growing interdisciplinary field of “theology and science.” I note representative examples in the writing of Ian Barbour, Thomas Torrance, John Polkinghorne, Arthur Peacocke and John Haught, showing how Polanyi’s “personal knowledge,” as well as some other Polanyian themes, have been recognized and accepted.

Zygon®, Volume 56, Issue 4, Page 943-945, December 2021.

This essay excavates the pre-capitalist influences of the thought of Guy Debord, French postwar critical theorist and founding member of the Situationist International. Tracing a lineage of what can be described as Debord’s aristocratic sensibility, we discover not simply an aesthetic approach to navigating social life, or guidelines for outmanoeuvring an adversary, but also contempt for honest labour, monetary transactions in cultural affairs, and conventional political gestures. Together these themes remain part of a legacy of an aristocratic past, one that, (...) as will be examined here, informed Debord’s acrimony towards his own mid-20th-century moment. The following discussion will advance a genealogy of Debord’s thinking with these themes from late antiquity to the Italian Renaissance, and finally with an extended examination of the baroque, a concept that helps advance Debord’s diagnostic concept of the society of the spectacle. (shrink)

This book introduces and showcases contributions from leading international scholars on the topic of "divine action" in the world, with special attention on the ...

We present several new studies focusing on “salience effects”—the decreased tendency to attribute knowledge to someone when an unrealized possibility of error has been made salient in a given conversational context. These studies suggest a complicated picture of epistemic universalism: there may be structural universals, universal epistemic parameters that influence epistemic intuitions, but that these parameters vary in such a way that epistemic intuitions, in either their strength or propositional content, can display patterns of genuine cross-cultural diversity.

There is a problem regarding God and perception right at the heart of Berkeley ’s metaphysics. With respect to this problem, I will argue for : It is intractable. Berkeley has no solution to this problem, and neither can we hope to offer one on his behalf. However, I will also argue for : The truth of need not be seen as threatening the viability of Berkeley ’s metaphysics. In fact, it may even be seen as speaking in its favor.