David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Oxford University Press (2004)
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.
|Keywords||Philosophical theology Philosophy of mind Consciousness Christianity Evolution Christianity|
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|Call number||BT55.C53 2004|
|ISBN(s)||0199272522 9780199291434 0199291438 9780199272525|
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Citations of this work BETA
Stan Klein (2013). The Sense of Diachronic Personal Identity. Phenomenology and the Cognitive Sciences 12 (4):791-811.
Robert E. Ulanowicz (2010). From Pessimism to Hope: A Natural Progression. Zygon 45 (4):939-956.
Pierfrancesco Basile (2010). It Must Be True – But How Can It Be? Some Remarks on Panpsychism and Mental Composition. Royal Institute of Philosophy Supplement 85 (67):93-112.
Michael J. Denton, Govindasamy Kumaramanickavel & Michael Legge (2013). Cells as Irreducible Wholes: The Failure of Mechanism and the Possibility of an Organicist Revival. Biology and Philosophy 28 (1):31-52.
Paul Voelker (2011). Materialist Spirituality? Zygon 46 (2):451-460.
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