The field of 'religion and science' is exploding in popularity among academics as well as the general reading public. Spawning an increasing number of conferences and courses, this field has shown an unprecedented rate of growth in recent years. Here for the first time is a single-volume introduction to the debate, written by the leading experts. Making no pretence to encyclopaedic neutrality, each chapter defends a major intellectual position - at the heart of the book is a series of 'pro' (...) and 'con' papers, covering each of the current 'hot topics' (such as evolution versus creation, naturalism versus the supernatural). In addition to treatments of questions of methodology and implications for life and practice, the Handbook includes sections devoted to the major scientific disciplines, the major world religions, and the main sub-disciplines in this exciting and ever-expanding field of study. (shrink)

Are humans free, or are we determined by our genes and the world around us? The question of freedom is not only one of philosophy’s greatest conundrums, but also one of the most fundamental questions of human existence. It’s particularly pressing in societies like ours, where our core institutions of law, ethics, and religion are built around the belief in individual freedom. Can one still affirm human freedom in an age of science? And if free will doesn’t exist, does it (...) make sense to act as though it does? These are the issues that are presented, probed, and debated in the following chapters. A dozen experts―specialists in medicine, psychology, ethics, theology, and philosophy—grapple with the multiple and often profound challenges presented by today’s brain science. After examining the arguments against traditional notions of free will, several of the authors champion the idea of a chastened but robust free will for today, one that allows us still to affirm the value of first-person experience. (shrink)

Strong claims have been made for emergence as a new paradigm for understanding science, consciousness, and religion. Tracing the past history and current definitions of the concept, Clayton assesses the case for emergent phenomena in the natural world and their significance for philosophy and theology. Complex emergent phenomena require irreducible levels of explanation in physics, chemistry and biology. This pattern of emergence suggests a new approach to the problem of consciousness, which is neither reducible to brain states nor proof (...) of a mental substance or soul. Although emergence does not entail classical theism, it is compatible with a variety of religious positions. Clayton concludes with a defence of emergentist panentheism and a Christian constructive theology consistent with the new sciences of emergence. (shrink)

Regulated transport of the plant hormone auxin is central to many aspects of plant development. Directional transport, mediated by membrane transporters, produces patterns of auxin distribution in tissues that trigger developmental processes, such as vascular patterning or leaf formation. Experimentation has produced many, largely qualitative, data providing strong evidence for multiple feedback systems between auxin and its transport. However, the exact mechanisms concerned remain elusive and the experiments required to evaluate alternative hypotheses are challenging. Because of this, computational modelling now (...) plays an important role in auxin transport research. Here we review some current approaches and underlying assumptions of computational auxin transport models. We focus on self‐organising models for polar auxin transport and on recent attempts to unify conflicting mechanistic explanations. In addition, we discuss in general how these computer simulations are proving to be increasingly effective in hypothesis generation and testing, and how simulation can be used to direct future experiments.Editor's suggested further reading in BioEssays Local auxin production: a small contribution to a big field Abstract. (shrink)

This volume introduces readers to emergence theory, outlines the major arguments in its defence, and summarizes the most powerful objections against it. It provides the clearest explication yet of this exciting new theory of science, which challenges the reductionist approach by proposing the continuous emergence of novel phenomena.

This series relates past thought from the history of Western theological traditions to areas of contemporary concern in fresh, innovative, and constructive ways.

In addition to treatments of questions of methodology and implications for life and practice, the Handbook includes sections devoted to the major scientific ...

Panentheism is best understood as a philosophical research program. Identifying the core of the research program offers a strong response to the demarcation objection. It also helps focus both objections to and defenses of panentheism — and to show why common objections are not actually criticisms of the position we are defending. The paper also addresses two common criticisms: the alleged inadequacy of panentheism’s double “in” specification of the relationship between God and world, and the “double God” objection. Once the (...) research program framework is in place, topics like these become opportunities for panentheists to engage in the kind of careful constructive work in theology and philosophy — historical, analytic, and systematic — that is required for making long-term, positive contributions to our field. (shrink)

In the West panentheism is known as the view that the world is contained within the divine, though God is also more than the world. I trace the history of this school of philosophy in both Eastern and Western traditions. Although the term is not widely known, the position in fact draws together a broad range of important positions in 20th and 21st century metaphysics, theology, and philosophy of religion. I conclude with some reflections on the practical importance of this (...) position. (shrink)

Ultimately we will only understand biological agency when we have developed a theory of the organization of biological processes, and science is still a long way from attaining that goal. It may be possible nonetheless to develop a list of necessary conditions for the emergence of minimal biological agency. The authors offer a model of molecular autonomous agents which meets the five minimal physical conditions that are necessary (and, we believe, conjointly sufficient) for applying agential language in biology: autocatalytic reproduction; (...) work cycles; boundaries for reproducing individuals; self-propagating work and constraint construction; and choice and action that have evolved to respond to food or poison. When combined with the arguments from preadaptation and multiple realizability, the existence of these agents is sufficient to establish ontological emergence as against what one might call Weinbergian reductionism. Minimal biological agents are emphatically not conscious agents, and accepting their existence does not commit one to any robust theory of human agency. Nor is there anything mystical, dualistic, or non-empirical about the emergence of agency in the biosphere. Hence the emergence of molecular autonomous agents, and indeed ontological emergence in general, is not a negation of or limitation on careful biological study but simply one of its implications. (shrink)

Not to be confused with pantheism-the ancient Greek notion that God is everywhere, an animistic force in rocks and trees-the concept of panentheism suggests that God is both in the world, immanent, and also beyond the confines of mere matter, transcendent.One of the fundamental premises of this groundbreaking collection of essays is that panentheism, despite being unlabeled until the nineteenth century, is not merely a modern Western invention. The contributors examine a number of the world's established and ancient religious traditions-Christianity, (...) Hinduism, Buddhism, Judaism, and others-to draw out the panentheistic dimensions of these traditions and the possibilities they suggest. Panentheism is not only an esoteric, potentially heretical, and deeply mystical vision of the world's great religious pasts; it is also a key feature of contemporary global spirituality. As this volume demonstrates, the metaphors and practices associated with modern panentheism speak powerfully to the realities of our evolving species and our evolving technological world. Panentheism's enticingly heretical vision of the relationship between the divine and matter has historically been denied a serious place in scholarship. As Panentheism across the World's Traditions shows, the dynamism between matter and spirit that panentheism offers has had a profound influence in the modern world. (shrink)

Ultimately we will only understand biological agency when we have developed a theory of the organization of biological processes, and science is still a long way from attaining that goal. It may be possible nonetheless to develop a list of necessary conditions for the emergence of minimal biological agency. The authors offer a model of molecular autonomous agents which meets the five minimal physical conditions that are necessary (and, we believe, conjointly sufficient) for applying agential language in biology: autocatalytic reproduction; (...) work cycles; boundaries for reproducing individuals; self-propagating work and constraint construction; and choice and action that have evolved to respond to food or poison. When combined with the arguments from preadaptation and multiple realizability, the existence of these agents is sufficient to establish ontological emergence as against what one might call Weinbergian reductionism. Minimal biological agents are emphatically not conscious agents, and accepting their existence does not commit one to any robust theory of human agency. Nor is there anything mystical, dualistic, or non-empirical about the emergence of agency in the biosphere. Hence the emergence of molecular autonomous agents, and indeed ontological emergence in general, is not a negation of or limitation on careful biological study but simply one of its implications. (shrink)

Strong forms of dualism and eliminative materialism block any significant dialogue between the neurosciences and theology. The present article thus challenges the Sufficiency Thesis, according to which neuroscientific explanations will finally be sufficient to fully explain human behavior. It then explores the various ways in which neuroscientific results and theological interpretations contribute to an overall theory of the person. Supervenience theories, which hold that mental events are dependent on their physical substrata but not reducible to them, are explained. Challenging the (...) determinism of “strong” supervenience, I defend a version of “soft” supervenience that allows for genuine mental causation. This view gives rise in turn to an emergentist theory of the person. Still, I remain a monist: there are many types of properties encountered in the world, although it is only the one nature that bears all these properties. The resulting position, emergentist monism, allows for diversity within the context of the one world. This view is open at the top for theological applications and interpretations while retaining the close link to neuroscientific study and its results. Theology offers an interpretation of the whole world based on a yet higher order of emergence, although the notion of God moves beyond the natural order as a whole. It therefore supplements the natural scientific study of the world without negating it. (shrink)

Open theism represents an important mediating position between more traditional or evangelical theology and process thought. But open theists have in general failed to engage panentheism. The increasingly significant role of panentheism not only in process thought but now across the theological spectrum—including among evangelical thinkers—suggests a new mediating position, open panentheism. Its panentheistic themes allow this new constructive theology to draw more deeply from process sources than most open theists do. At the same time, along with more traditional theologies, (...) it affirms a free creation by God ex nihilo, and hence the free self-limitation (kenosis) of God in the creative act. (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)

Any discussion of the possibility of ‘science and religion’ as a distinct field of study represented a clear step forward from the dominant prejudice of an earlier age. By contrast, it seems hard to deny that a new area of study has emerged, one devoted to the study of the complex and multifaceted relationships between science and religion. The text in this book testifies to the existence of a distinct field of inquiry. One can hope that carefully studying how differently (...) the various religions conceive their relationship with the sciences will help to overcome the tendency, until recently dominant in Western scholarship, to equate ‘religion and science’ with ‘Christianity and science’. (shrink)

Can it make sense for someone who appreciates the explanatory power of modern science to continue believing in a traditional religious account of the ultimate nature and purpose of our universe?

Panentheism has often been put forward as a means for bringing theology and science into dialogue, perhaps even resolving some of the major tensions between them. A variety of “faces” of panentheism are distinguished, including conservative, metaphysical, apophatic, and naturalist panentheisms. This series of increasingly radical panentheisms is explored, each one bringing its own core commitments, and each describing very different relationships between religion and science. We consider, for example, the diverse ways that the radical panentheisms construe emergent phenomena in (...) the natural world. In the end, comparing the increasingly radical forms of panentheism yields a new understanding of the state of the religion/science dialogue today. (shrink)

In this book Philip Clayton defends the rationality of religious explanations by exploring the parallels between explanatory effects in the sciences and the explanations offered by religious believers, students of religion, and theologians. Clayton begins by surveying the types of religious explanation, offering a synopsis of the most significant competing positions. He then critically examines recent important developments in the philosophy of science regarding the nature of scientific explanations—including the work of Popper, Hempel, Kuhn, and Lakatos in (...) the natural sciences and Habermas, Weber, and Schütz in the social sciences. Clayton outlines the process of rational evaluation in these disciplines, defining the explanatory quest as the attempt to make sense of or bring coherence into subjective and intersubjective worlds. He briefly discusses explanations in philosophy and then turns to the explanatory role of individual religious experience, drawing on a coherence theory of meaning and on the conclusions from his discussion of science. Based on his defense of the doubting or “secular” believer, he concludes by advocating a model of theology in which questions about the truth of a religious tradition are intrinsic to its theology. “A valuable exposition of the thesis that the explanatory work of theology possesses formal similarities with that of the physical sciences, the social sciences, and philosophy. Clayton exhibits an impressive command of a broad area of scholarship, and his reflections are balanced and carefully argued.” –Michael J. Buckley, S.J., professor of religion at the Jesuit Theological Seminary and author of _At the Origins of Modern Atheism_ “I know of no philosopher writing today who has dealt in as informed and thoughtful a way with the broad subject of this book. Clayton guides the reader through important discussions with ease, illuminating the path all along the way.” –Josiah B. Gould, professor of philosophy at the State University of New York, Albany. (shrink)

Christians frequently resist evolutionary theory, believing it to be incompatible with the core values of their tradition. But what exactly are the tensions between evolution and religious faith in the area of human morality? Evolution and Ethics examines the burning questions of human morality from the standpoint of Christian thought and contemporary biology, asking where the two perspectives diverge and where they may complement one another. -/- Representing a significant dialogue between world-class scientists, philosophers, and theologians, this volume explores the (...) central features of biological and religious accounts of human morality, introducing the leading theories and locating the key points of contention. Central to these discussions are the questions of whether human actions are ever genuinely selfless, whether there is something in the moral life that transcends biological function, and whether one can sensibly speak of an overall purpose to the course of evolution. (shrink)

This Afterword looks back over both parts of the discussion of “God and the World of Signs”—“Semiotics and the Emergence of Life” in the previous issue of Zygon and “Semiotics and Theology” in this issue. Three central questions in this extended debate are identified: What is the nature of biological organisms and biological evolution? What is the relationship between the natural world and the Triune God of the Christian theological tradition? What should be the goals of Science/Religion Studies? I summarize (...) the answers that Christopher Southgate and Andrew Robinson have given in their program and the challenges raised by their critics. Their strengths and weaknesses are assessed. In the conclusion I ask readers to imagine that this particular research program were to be taken as a model program in science-and-religion research (with some tweaking) and then consider the features of the program that could function as standards for scholars working in other areas of the dialogue. (shrink)

Christopher Southgate has made important contributions to theodicy and the theory of divine action in light of the contingency in evolution and the suffering of creation. What happens then when one thinks through the implications of contingency for Christology? One can admit that aesthetic and moral judgments are products of a contingent history and yet affirm that they really are valid. Similarly, we argue, one can acknowledge the contingency of Jesus’ existence, actions, and subsequent impact and still maintain that his (...) will was uniquely united with the divine will. Following a critical engagement with the recent work of Keith Ward, we argue that a high Christology is compatible with the actual contingencies of evolutionary and social history, without the necessity of interventionist divine action. (shrink)

Michael Polanyi was perhaps the most important emergence theorist of the middle of the 20th century. As the key link between the British Emergentists of the 1920s and the explosion of emergence theory in the 1990s, he played a crucial role in resisting reductionist interpretations of science and keeping the concept of emergence alive. Polanyi’s position on emergence is described and its major strengths and weaknesses are analyzed. Using Polanyi as the foundation, the article surveys the major contemporary options in (...) thephilosophy of mind and defends a particular understanding of the relationship of mental properties to brain states. (shrink)

The startling success of the religion‐science discussion in recent years calls for reflection. Have old walls been broken down, old antagonisms overcome? Have science and religion finally been reconciled? Or is all the activity just so much sound and fury signifying nothing? Postmodern equations of scientific and religious beliefs disregard a number of enduring differences that help make sense of the continuing tensions. Yet the skepticism of authors such as John Caiazza is also ungrounded. I describe five major types of (...) approaches that are being employed in the recent literature. These methods have led to a deeper understanding of the commonalities between science and religion and have produced new productive partnerships between them. (shrink)

Much of the modern period was dominated by a `reductionist' theory of science. On this view, to explain any event in the world is to reduce it down to fundamental particles, laws, and forces. In recent years reductionism has been dramatically challenged by a radically new paradigm called `emergence'. According to this new theory, natural history reveals the continuous emergence of novel phenomena: new structures and new organisms with new causal powers. Consciousness is yet one more emergent level in the (...) natural hierarchy. Many theologians and religious scholars believe that this new paradigm may offer new insights into the nature of God and God's relation to the world. This volume introduces readers to emergence theory, outlines the major arguments in its defence, and summarizes the most powerful objections against it. Written by experts but suitable as an introductory text, these essays provide the best available presentation of this exciting new field and its potentially momentous implications. (shrink)

Religion and science are arguably the two most powerful social forces in the world today. But where religion and science were once held to be compatible, most people now perceive them to be in conflict. This unique book provides the best available introduction to the burning debates in this controversial field. Examining the defining questions and controversies, renowned expert Philip Clayton presents the arguments from both sides, asking readers to decide for themselves where they stand: science _or_ religion, (...) or science _and_ religion? Intelligent Design vs. New Atheism the role of scientific and religious ethics – designer drugs, AI and stem cell research the future of science vs. the future of religion. Viewpoints from a range of world religions and different scientific perspectives are explored, making this book essential reading for all those wishing to come to their own understanding of some of the most important debates of our day. (shrink)

Michael Polanyi was perhaps the most important emergence theorist of the middle of the 20th century. As the key link between the British Emergentists of the 1920s and the explosion of emergence theory in the 1990s, he played a crucial role in resisting reductionist interpretations of science and keeping the concept of emergence alive. Polanyi’s position on emergence is described and its major strengths and weaknesses are analyzed. Using Polanyi as the foundation, the article surveys the major contemporary options in (...) thephilosophy of mind and defends a particular understanding of the relationship of mental properties to brain states. (shrink)

The common role of research programs in science and religion is now widely accepted. The next step in the methodology debate is to specify more concretely the shared standards for adequate explanations. The article presents a detailed account of the method of inference to the best explanation and gives examples of how the method can structure the philosophical and theological interaction with science. The resulting approach dispenses with deductive and inductive proofs of religious propositions and limits itself to initially plausible (...) hypotheses that are to be assessed according to their explanatory power. Only when a domain of data and a particular explanatory task have been specified can any serious claim be made that religious theories are equal or superior to their naturalistic alternatives. (shrink)

The author expresses appreciation to Professor Drees for his careful and mostly accurate reading of God and Contemporary Science. The exchange provides the opportunity to step back from the specifics of the debate and clarify what it is that gives rise to the increasing talk of panentheism within religion‐science discussions today. What is the central challenge that the natural sciences raise for theistic belief? How far does panentheism go toward answering this challenge, and what work still needs to be done? (...) Locating the book in this way clarifies questions of where the burden of proof lies, especially with regard to the relation of physical, mental, and spiritual qualities. (shrink)

Nancey Murphy is a key second‐generation figure in the field of religion and science. Through a variety of responsibilities, some of which are reviewed here, she has worked as a discipline builder over the last fifteen years. After trying to convey the general spirit of Murphy's work, the author focuses on five areas where readers might resist her conclusions, including her “postmodern” theory of scientific (and religious) knowledge and truth, her treatment of theology and science as “separate but equal,” and (...) her defense of physicalism. (shrink)

This essay provides practical tips for effective teaching in science-and-religion courses. It offers suggestions for dealing with difficult questions and creating a climate of shared learning. Along with pedagogical advice, it covers fundamental principles for teaching broadly integrative religion-and-science courses. Instructors are encouraged to reflect on their purpose(s) in offering their course and to formulate specific objectives using the techniques and resources outlined here.