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Philip Clayton [77]Philip D. Clayton [1]
  1. Philip Clayton (2004). Mind and Emergence: From Quantum to Consciousness. Oxford University Press.
    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 (...)
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  2. Philip Clayton (2001). The Problem of God in Modern Thought. Ars Disputandi 1.
     
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  3. Philip Clayton & P. C. W. Davies (eds.) (2006). The Re-Emergence of Emergence: The Emergentist Hypothesis From Science to Religion. Oxford University Press.
    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.
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  4. Philip Clayton (2014). The Fruits of Pluralism: A Vision for the Next Seven Years in Religion/Science. Zygon 49 (2):430-442.
    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 (...)
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  5. Stuart Kauffman & Philip Clayton (2006). On Emergence, Agency, and Organization. Biology and Philosophy 21 (4):501-521.
    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; (...)
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  6.  1
    Philip Clayton (1997). God and Contemporary Science. Eerdmans.
    This series relates past thought from the history of Western theological traditions to areas of contemporary concern in fresh, innovative, and constructive ways.
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  7. R. J. Russell, Philip Clayton, Kirk Wegter-McNelly & John Polkinghorne (eds.) (2002). Quantum Mechanics: Scientific Perspectives on Divine Action 5. Vatican Observatory Publications.
     
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  8. Philip Clayton (1999). Neuroscience, the Person, and God: An Emergentist Account. In Zygon. Notre Dame: University Notre Dame Press 613-652.
  9.  18
    Philip Clayton (2010). Panentheisms East and West. Sophia 49 (2):183-191.
    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 (...)
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  10. Philip Clayton (2006). Emergence From Physics to Theology: Toward a Panoramic View. Zygon 41 (3):675-687.
  11. Philip Clayton (1999). Neuroscience and the Person: Scientific Perspectives on Divine Action. Notre Dame: University Notre Dame Press.
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  12. Stuart Kauffman & Philip Clayton (forthcoming). Emergence, Autonomous Agents, and Organization. Biology and Philosophy.
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  13. Philip Clayton & Mark S. Railey (1998). What Every Teacher of Science and Religion Needs to Know About Pedagogy. Zygon 33 (1):121-130.
    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.
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  14. Philip Clayton (2006). Conceptual Foundations of Emergence Theory. In Philip Clayton & Paul Sheldon Davies (eds.), The Re-Emergence of Emergence. Oxford University Press 1--31.
     
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  15.  10
    Philip Clayton & Steven Knapp (2011). The Predicament of Belief: Science, Philosophy, and Faith. OUP Oxford.
    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?
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  16.  46
    Philip Clayton (2002). Emergence, Supervenience, and Personal Knowledge. Tradition and Discovery 29 (3):8-19.
    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 (...)
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  17. Philip Clayton (2010). Critical Afterword. Zygon 45 (3):762-772.
    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 (...)
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  18. Philip Clayton (2005). The Religion-Science Discussion at Forty Years: "Reports of My Death Are Premature". Zygon 40 (1):23-32.
    . 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 (...)
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  19.  50
    Philip Clayton (2010). Something New Under the Sun: Forty Years of Philosophy of Religion, with a Special Look at Process Philosophy. [REVIEW] International Journal for Philosophy of Religion 68 (1):139-152.
    Looking back over the last 40 years of work in the philosophy of religion provides a fascinating vantage point from which to assess the state of the discipline today. I describe central features of American philosophy of religion in 1970 and reconstruct the last 40 years as a progression through four main stages. This analysis offers an overarching framework from which to examine the major contributions and debates of process philosophy of religion during the same period. The major thinkers, topics, (...)
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  20.  33
    Philip Clayton (2010). Mediating Between Physicalism and Dualism: €œBroad Naturalism” and the Study of Consciousness. In Science and Religion in Dialogue. Wiley-Blackwell 999--1010.
    This chapter contains sections titled: * 1 The Birth of Strict Naturalism and Its Theory of Knowledge * 2 Six Challenges to Strict Naturalism * 3 Constructive Formulations of Broad Naturalism * 4 The Epistemic Presumption in Favor of Broad Naturalism * 5 Final Questions * 6 Conclusion: Grounds for Optimism and Pessimism * Notes.
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  21.  29
    Philip Clayton (2010). Freedom, Consciousness, and Science: An Emergentist Response to the Challenge. In Science and Religion in Dialogue. Wiley-Blackwell 985--998.
    This chapter contains sections titled: * A Neuroscientific Theory of Cognition: The Global Workspace Model * The Burden of Proof and the Loss of Innocence * The Harshest Attack on Freedom and Consciousness: Daniel Dennett * A More Radical Entailment? * Consciousness as an Emergent Property * Conclusion * Notes.
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  22. Philip Clayton (2006). Emergence From Quantum Physics to Religion: A Critical Appraisal. In P. Davies & P. Clayton (eds.), The Re-Emergence of Emergence. Oxford University Press 303.
     
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  23. Philip Clayton (2006). Mind and Emergence: From Quantum to Consiousness. Oxford University Press Uk.
    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 (...)
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  24.  13
    Philip Clayton (1999). Shaping the Field of Theology and Science: A Critique of Nancey Murphy. Zygon 34 (4):609-618.
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  25.  21
    Philip Clayton (2004). Natural Law and Divine Action: The Search for an Expanded Theory of Causation. Zygon 39 (3):615-636.
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  26.  39
    Philip Clayton (2008). Open Panentheism and Creatio Ex Nihilo. Process Studies 37 (1):166-183.
    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, (...)
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  27. Wolfhart Pannenberg & Philip Clayton (1990). Metaphysics and the Idea of God. Monograph Collection (Matt - Pseudo).
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  28.  23
    Philip Clayton (1997). Philosophy of Science: What One Needs to Know. Zygon 32 (1):95-104.
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  29.  19
    Philip Clayton (2000). On the Value of the Panentheistic Analogy: A Response to Willem Drees. Zygon 35 (3):699-704.
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  30.  7
    Philip Clayton (1989). Metaphysik Und Gottesgedanke. Review of Metaphysics 43 (1):179-181.
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  31. Joseph A. Bracken & Philip Clayton (2006). The One in the Many: A Contemporary Reconstruction of the God-World Relationship. International Journal for Philosophy of Religion 59 (1):69-71.
     
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  32.  6
    Philip Clayton (1989). Recent Classical/Process Dialogue on God and Change. Process Studies 18 (3):194-203.
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  33.  4
    Fatima Agha Al-Hayani, Jacques Arnould, Ian G. Barbour, Marc Bekoff, Sjoerd L. Bonting, David Bradnick, Don Browning, John J. Carvalho Iv, Philip Clayton & Joseph K. Cosgrove (2008). Index to Volume 43. Zygon 43 (4).
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  34.  11
    Philip Clayton (1992). Hegels Kritik an Kants Theoretischer Philosophie. The Owl of Minerva 24 (1):83-87.
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  35. Philip Clayton (2008). Schleiermacher as Romantic. In Hermann Patsch, Hans Dierkes, Terrence N. Tice & Wolfgang Virmond (eds.), Schleiermacher, Romanticism, and the Critical Arts: A Festschrift in Honor of Hermann Patsch. Edwin Mellen Press
     
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  36.  12
    Philip Clayton & Steven Knapp (1999). Belief and the Logic of Religious Commitment. In G. Bruntrup & R. K. Tacelli (eds.), The Rationality of Theism. Kluwer 61--83.
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  37.  24
    J. L. Schellenberg, Philip Clayton, Donald Wiebe & William Sweet (2010). Schellenberg's Newman Lecture on Contemporary Philosophy of Religion: Responses and Reply. Toronto Journal of Theology 26 (1):2010.
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  38. Philip Clayton (1988). Being and One Theologian. The Thomist 52 (4):645-671.
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  39.  33
    Philip Clayton (2008). Hierarchies: The Core Argument for a Naturalistic Christian Faith. Zygon 43 (1):27-41.
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  40.  24
    Philip Clayton (1997). Inference to the Best Explanation. Zygon 32 (3):377-391.
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  41.  28
    Philip Clayton (1989). Explanation From Physics to the Philosophy of Religion. International Journal for Philosophy of Religion 26 (2):89 - 108.
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  42.  7
    Philip Clayton (2013). Introduction to Panentheism. In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer 371--379.
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  43.  16
    Philip Clayton (1996). The Theistic Argument From Infinity in Early Modern Philosophy. International Philosophical Quarterly 36 (1):5-17.
    The article traces the links between theism and the concept of infinity in modern philosophy. Descartes appealed to "infinite perfection" as intuitive and immediately knowable, basing his theism upon it. Leibniz's quantitative understanding of infinity, as in the infinitesimals, made the break between finite and infinite less central without erasing it. Both are challenged by the infinite set theory of Georg Cantor, which finally provides a mechanism for speaking of greater and lesser infinite quantities--and yet he still posits an "absolute (...)
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  44.  18
    Philip Clayton (1993). On the "Use" of Neopragmatism. Zygon 28 (3):361-369.
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  45.  6
    Leon Chai, Philip Clayton, B. Wm, Stephen Crites, Richard L. Greaves, Klaus Haag, Paul Heelas, David Martin & Paul Morris (1999). Bernstein, Richard J.(1998) Freud and the Legacy of Moses. New York: Cambridge University Press, $59.95, 151 Pp. Burtchaell, James Tunstead (1998) The Dying of the Light: The Disengagement of Colleges and Universities From Their Christian Churches. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., $45.00, 868 Pp. [REVIEW] International Journal for Philosophy of Religion 45:200-202.
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  46.  2
    Carol Rausch Albright, John R. Albright, Jensine Andresen, Robert W. Bertram, David M. Byers, Anna Case-Winters, Michael Cavanaugh, Philip Clayton, Gerald A. Cory Jr & Mihaly Csikszentmihalyi (2000). Index to Volume 35. Zygon 35 (4).
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  47.  2
    John R. Albright, James B. Ashbrook, George G. Brooks, Anna Case-Winters, Michael Cavanaugh, Philip Clayton & Steven D. Crain (1997). Index to Volume 32. Zygon 32 (4).
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  48.  12
    Philip Clayton (1989). Disciplining Relativism and Truth. Zygon 24 (3):315-334.
    . Imre Lakatos's philosophy of science can provide helpful leads for theological methodology, but only when mediated by the disciplines that lie between the natural sciences and theology. The questions of relativism and truth are used as indices for comparing disciplines, and Lakatos's theory of natural science is taken as the starting point. Major modifications of Lakatos's work are demanded as one moves from the natural sciences, through economics, the interpretive social sciences, literary theory, and into theology. Although theology may (...)
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  49.  13
    Philip Clayton (1991). Two Kinds of Conceptual-Scheme Realism. Southern Journal of Philosophy 29 (2):167-179.
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  50.  10
    Philip Clayton (2002). Emergence — A Response to My Critics. Tradition and Discovery 29 (3):48-51.
    The author responds to criticisms from the four respondents to his “Emergence, Supervenience, and Personal Knowledge,” acknowledging areas where their points have improved the interpretation of science and the interpretation of Polanyi. The discussion focuses on the extent of the “causal decoupling” between parts and emergent wholes, with special attention to the question of whether (and if so, to what degree) brain activity causes thought.
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