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  1. Lydia Jaeger (2012). Against Physicalism-Plus-God. Faith and Philosophy 29 (3):295-312.
    It is often assumed that contemporary physics is more hospitable to divine action (and human freedom) than classical mechanics. The article criticizes this assumption on the grounds of both physics and theology. Most currently discussed models of divine action do not challenge the physicalist assumption that physics provides a true and complete description of nature’s causal web. Thus they resemble physicalism-plus-God. Taking up suggestions from Herman Dooyeweerd and Henri Blocher, I propose an alternative framework for divine action in the world. (...)
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  2. Lydia Jaeger (2010). The Contingency of Laws of Nature in Science and Theology. Foundations of Physics 40 (9-10):1611-1624.
    The belief that laws of nature are contingent played an important role in the emergence of the empirical method of modern physics. During the scientific revolution, this belief was based on the idea of voluntary creation. Taking up Peter Mittelstaedt’s work on laws of nature, this article explores several alternative answers which do not overtly make use of metaphysics: some laws are laws of mathematics; macroscopic laws can emerge from the interplay of numerous subsystems without any specific microscopic nomic structures (...)
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  3. Lydia Jaeger (2008). Bas van Fraassen on Religion and Knowledge. American Catholic Philosophical Quarterly 80 (4):581 - 602.
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  4. Lydia Jaeger (2008). Lee Smolin. Revue Philosophique De Louvain 106 (2):372-386.
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  5. Lydia Jaeger (2007). Lois de la Nature Et Raisons du Coeur: Les Convictions Religieuses Dans le Debat Epistemologique Contemporain. Lang.
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  6. Lydia Jaeger (2006). Bas Van Fraassen on Religion and Knowledge: Is There a Third Way Beyond Foundationalist Illusion and Bridled Irrationality? American Catholic Philosophical Quarterly 80 (4):581-602.
    In his recent book, The Empirical Stance (2002), Bas van Fraassen elaborates on earlier suggestions of a religious view that has striking parallels withhis constructive empiricism. A particularly salient feature consists in the way in which he keeps a critical distance from theoretical formulations both in scienceand religion, thus preferring a mystical approach to religious experience. As an alternative, I suggest a view based on mediation by the word, both in the structureof reality and the encounter between persons. Without falling (...)
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  7. Lydia Jaeger (2006). Einstein Und Die Kosmische Religion. Philosophia Naturalis 43 (2):313-327.
    The most influential physicist of the 20th century considered his scientific activity to be a contribution to ,,cosmic religion". Starting from his own writings, the article presents Einstein's religious views and questions the extent to which his pantheistic convictions can provide the necessary foundations for human knowledge and action. German Der bedeutendste Physiker des 20. Jahrhunderts fasste seine wissenschaftliche Tätigkeit als Beitrag zur ,,kosmischen Religion auf. Der Artikel zeichnet die Religionsauffassung Einsteins an Hand von Originaltexten nach und fragt, inwieweit seine (...)
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  8. Lydia Jaeger (2002). Humean Supervenience and Best-System Laws. International Studies in the Philosophy of Science 16 (2):141 – 155.
    David Lewis has proposed an analysis of lawhood in terms of membership of a system of regularities optimizing simplicity and strength in information content. This article studies his proposal against the broader background of the project of Humean supervenience. In particular, I claim that, in Lewis's account of lawhood, his intuition about small deviations from a given law in nearby worlds (in order to avoid backtracking and epiphenomena) leads to the conclusion that laws do not support (certain) counterfactuals and do (...)
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