Classical neo-Darwinian explanations do not fully account for changes in biological forms, and new theories have emerged, primarily in maths and physics, that offer new approaches to the problem of the origin of life and phenomena of order in evolution. This volume focuses on the role of closure at various hierarchical levels as the catalyst between self-organization and selection. Participants addressed special areas of the closure problem such as autopoiesis and autocatalysis and function and selection, and semiosis. Presentations on physical (...) and mathematical modelling are included. The book seeks to clarify the role closure plays in explaining the emergence, development and evolution of structurally stable systems at the thermodynamic, chemical and biochemical, biological, psychological and cultural levels. (shrink)

Jerry L. Walls argues that the doctrine of heaven is ripe for serious reconsideration. He contends not only that the orthodox view of heaven can be defended from objections commonly raised against it, but also that heaven is a powerful resource for addressing persistent philosophical problems, not the least of which concern the ground of morality and the meaning of life. Walls shows how heaven is integrally related to central Christian doctrines, particularly those related to salvation, and tackles the (...) difficult problem of why faith in Christ is necessary to save us from our sins. In addition, heaven is shown to illumine thorny problems of personal identity and to be an essential component of a satisfactory theodicy. Walls goes on to examine data from near-death experiences from the standpoint of some important recent work in epistemology and argues that they offer positive evidence for heaven. He concludes that we profoundly need to recover the hope of heaven in order to recover our very humanity. (shrink)

Jerry L. Walls aims to demonstrate in his book Hell: The Logic of Damnation that some traditional views of hell are still defensible and can be believed with intellectual and moral integrity. Focusing on the issues from the standpoint of philosophical theology, Walls explores the doctrine of hell in relation to both the divine nature and human nature. He argues, with respect to the divine nature, that some traditional versions of the doctrine are compatible not only with God's omnipotence (...) and omniscience, but also with a strong account of His perfect goodness. The concept of divine goodness receives special attention since the doctrine of hell is most often rejected on moral grounds. (shrink)

This volume will be the primary resource for students, scholars, and others interested in questions of our ultimate existence.

David Hume's philosophy is notoriously naturalistic. It is an attempt to give an account of man and his world relying only on evidence which can be gleaned from sense observation and introspection. Whatever can be inferred from this evidence is a proper philosophical conclusion.

Jerry L. Walls argues that the doctrine of heaven is ripe for serious reconsideration. He contends not only that the orthodox view of heaven can be defended from objections commonly raised against it, but also that heaven is a powerful resource for addressing persistent philosophical problems, not the least of which concern the ground of morality and the meaning of life. Walls shows how heaven is integrally related to central Christian doctrines, particularly those related to salvation, and tackles the (...) difficult problem of why faith in Christ is necessary to save us from our sins. In addition, heaven is shown to illumine thorny problems of personal identity and to be an essential component of a satisfactory theodicy. Walls goes on to examine data from near-death experiences from the standpoint of some important recent work in epistemology and argues that they offer positive evidence for heaven. He concludes that we profoundly need to recover the hope of heaven in order to recover our very humanity. (shrink)

This function of die body and mind in creating for a short while their own miniature universes is, in fact, no more than an illusion; yet the fleeting sense of happiness in human life owes much to precisely this type of ‘false order’. It is a kind of protective function of life in face of the chaos around it, and resembles the way a hedgehog rolls itself up into a tight round ball.

Photography matters, writes Jerry Thompson, because of how it works -- not only as an artistic medium but also as a way of knowing. It matters because how we understand what photography is and how it works tell us something about how we understand anything. With these provocative observations, Thompson begins a wide-ranging and lucid meditation on why photography is unique among the picture-making arts. Thompson, a working photographer for forty years, constructs an argument that moves with natural logic (...) from Thomas Pynchon to Jonathan Swift to Plato to Emily Dickinson to detailed readings of photographs by Eugène Atget, Garry Winogrand, Marcia Due, Walker Evans, and Robert Frank. He questions Susan Sontag's assertion in On Photography that "nobody" can any longer imagine literate, authoritative, or transcendent photographs. He considers the money-fueled expansion of the market for photography, and he compares ambitious "meant-for-the-wall" photographs with smaller, quieter works. Forcefully and persuasively, Thompson argues for photography as a medium concerned with understanding the world we live in -- a medium whose business is not constructing fantasies pleasing to the eye or imagination but describing the world in the toughest and deepest way. (shrink)

Heterochromatin protein 1 (HP1) is a positive regulator of active transcription in euchromatin. HP1 was first identified inDrosophila melanogasteras a major component of heterochromatin. Most eukaryotes have at least three isoforms of HP1, which are conserved in overall structure but localize differentially to heterochromatin and euchromatin. Although initial studies revealed a key role for HP1 in heterochromatin formation and gene silencing, recent progress has shed light on additional roles for HP1 in processes such as euchromatic gene expression. Recent studies have (...) highlighted the importance of HP1‐mediated gene regulation in euchromatin. Here, we focus on recent advances in understanding the role of HP1 in active transcription in euchromatin and how modification and localization of HP1 can regulate distinct functions for this protein in different contexts. (shrink)

Thinking about ultimate reality is becoming increasingly transreligious. This transreligious turn follows inevitably from the discovery of divine truths in multiple traditions. Global communications bring the full range of religious ideas and practices to anyone with access to the internet. Moreover, the growth of the "nones" and those who describe themselves as "spiritual but not religious" creates a pressing need for theological thinking not bound by prescribed doctrines and fixed rituals. This book responds to this vital need. The chapters in (...) this volume each examine the claim that if the aim of theology is to know and articulate all we can about the divine reality, and if revelations, enlightenments, and insights into that reality are not limited to a single tradition, then what is called for is a theology without confessional restrictions. In other words, a Theology Without Walls. To ground the project in examples, the volume provides emerging models of transreligious inquiry. It also includes sympathetic critics who raise valid concerns that such a theology must face. This is a book that will be of urgent interest to theologians, religious studies scholars, and philosophers of religion. It will be especially suitable for those interested in comparative theology, inter-religious and interfaith understanding, new trends in constructive theology, normative religious studies, and global philosophy of religion. (shrink)

I argue that no classical theist, and even more no orthodox Christian, should affirm compatibilism in our world. However plausible compatibilism may be on atheistic assumptions, bringing God into the equation should radically alter our judgment on this ongoing controversy. In particular, if freedom and determinism are compatible, then God could have created a world in which all persons freely did only the good at all times. Given this implication of compatibilism, three issues that are already challenging become extraordinarily more (...) difficult, if not insuperable, namely: moral responsibility, the problem of evil, and the orthodox doctrine of eternal damnation. (shrink)

“Poetry, art, religion are precious things.”The American philosopher John Dewey is an iconic figure. A prolific writer, his scholarly attention variously focused upon philosophy, education, democracy, economics, and aesthetics. It is not commonly known, however, that behind the scenes in his private office at Columbia University, Dewey also wrote poetry.2 Without his knowledge or consent, ninety-eight poems were collected from his wastebasket in 1930 by a custodian. Additional “scraps” and poems were found in his office desk after his retirement, bringing (...) the total to 101. In 1977 these poems were published and made available to the public for the first time in The Poems of John Dewey, edited by Jo Ann... (shrink)

Weeter and Duvall were good friends and philosophical colleagues. Their friendship was served by the fact that they shared a number of important philosophical commitments. Both, for instance, were theists. Both also devoutly believed in possible worlds, propositions, and essences. And furthermore, both were ardent libertarians.

Joseph Blado critiqued my probabilistic arguments against Roman papal doctrines by deploying probability arguments, particularly Bayesian arguments, in favor of the papacy. He contends that there are good C-inductive arguments for papal doctrine that, taken together, add up to a good P-inductive argument. I argue that his inductive arguments fail, and moreover that there are three good C-inductive arguments against papal doctrine in the neighborhood of his failed arguments. I conclude by critiquing his retreat to what he calls ‘skeptical papalism’ (...) as a last ditch sort of move to defend papal doctrine. (shrink)

John Wesley explained the existence of evil in moral rather than metaphysical terms. His understanding of the fall was fairly typical of western theology and he also enthusiastically embraced a version of the felix culpa theme as essential for theodicy. Unlike many influential western theologians, he also relied heavily on libertarian freedom to account for evil. His most striking proposal for theodicy involves his eschatalogical vision of the future in which he believed the entire world living then will be converted. (...) I argue that his theodicy is implicitly universalist, especially in its eschatalogical speculations, and show that this is in tension with his strong libertariancommitments. (shrink)

Whether you play basketball, coach it, or just love to watch it, this book will forever enrich your understanding and appreciation of the game.

This article discusses the doctrine of hell. It covers traditional versus contemporary defences of hell, challenges to freedom accounts of hell, and the coherence of eternal hell. The article then argues that the doctrine of heaven has not received as much attention from philosophers as hell has and identifies some interesting challenges raised against the Christian hope of eternal joy.

In this paper, I respond to the central points of Steve Cowan and Greg Welty’s response to my 2011 article in which I argued that theists, especially Christian theists, should not be compatibilists. I contend that their counterexamples fail to undermine my “provenance principle” as my “evil manipulator principle.” Their counterexamples are not convincing cases of determinism, and thus tacitly rely on libertarian freedom to make moral sense. I also argue that their appeal to skeptical theism fails to undercut my (...) argument from appalling moral evil. Finally, I argue that the resources provided by libertarian freedom better makes sense of damnation than does compatibilism. (shrink)

This essay examines how C. S. Lewis, in Till We Have Faces, illustrates the Christian’s journey of sanctification through the pre-Christian story of his main character, Orual. She must gain two ‘faces’ in this process that correspond to the two books she writes. First, she must gain the face of self-knowledge through humility. The key components to this face are her memory and the act of writing of her first book, which together create a mirror to reflect her sin back (...) to her. Second, Orual must gain the face of transformation through divine agape love. The humility she learned from her first face now allows her to enter what Lewis describes as the dance of self-giving, which is a crucial element to the second face of transformation in its mortification of Orual’s sin and selfishness. In the second face, Orual gains access to an ‘actual language’ that transcends merely verbal words and involves worshipping the god with her whole being, as do we in being transformed to reflect Christ more clearly. Orual’s writing is a form of this ‘actual language’, and her second book that shares her personal encounter with the god of the mountain reflects to others the beauty of the divine. Similarly, Christians should reflect Jesus with their lives and their art, which are inextricably intertwined because a life lived for Him is the highest form of artwork they can create. (shrink)

The fact that a number of popes have been bad in the sense that they did not even meet minimal standards of moral integrity and sincere piety poses a serious problem for Roman Catholicism. After surveying a gallery of these infamous popes, I hone in more exactly on just what the problem is. I then argue that the problem remains on both a weak providence view and a strong providence view. According to the former, there is no guarantee that the (...) man chosen pope is God’s will. According to the latter, deploying the resources of middle knowledge, God can make sure that popes infallibly avoid error and teach only truth by making sure the right man is chosen pope. Neither view satisfactorily explains how the papacy can be as important as Rome says it is while so many popes have been such unworthy holders of the office. (shrink)

Naturalistic ethics is the reigning paradigm among contemporary ethicists; in God and Cosmos, Baggett and Walls argue that this approach is seriously flawed. This book canvasses a broad array of secular and naturalistic ethical theories in an effort to test their adequacy in accounting for moral duties, intrinsic human value, prospects for radical moral transformation, and the rationality of morality. In each case, the authors argue, although various secular accounts provide real insights and indeed share common ground with theistic ethics, (...) the resources of classical theism and orthodox Christianity provide the better explanation of the moral realities under consideration. Among such realities is the fundamental insight behind the problem of evil, namely, that the world is not as it should be. Baggett and Walls argue that God and the world, taken together, exhibit superior explanatory scope and power for morality classically construed, without the need to water down the categories of morality, the import of human value, the prescriptive strength of moral obligations, or the deliverances of the logic, language, and phenomenology of moral experience. This book thus provides a cogent moral argument for God's existence, one that is abductive, teleological, and cumulative. (shrink)

This book presents views of the concept of intention and its relationship to communication from three perspectives: philosphy, linguistics, and artificial intelligence. The book is a record of a workshop held in 1987.

The desire to understand the mathematics of living systems is increasing. The widely held presupposition that the mathematics developed for modeling of physical systems as continuous functions can be extended to the discrete chemical reactions of genetic systems is viewed with skepticism. The skepticism is grounded in the issue of scientific invariance and the role of the International System of Units in representing the realities of the apodictic sciences. Various formal logics contribute to the theories of biochemistry and molecular biology (...) and genetics. Various paths of extension are invoked in these formal logics in order to express the information of biological apodicticism. Symbolizing the appropriate notations for invariant relations and for biological extensions of relations is fundamental to the exact generating functions of discrete algebraic biology. Aspects of philosophical perspectives of the relation scientific number systems are contrasted. The deep distinction between physical motion and biological motion is expressed in terms the roles of Aristotelian causes. The interior motion within perplex numbers is contrasted with the exterior motion of physical systems. The need for a new mathematics for biology is suggested. (shrink)

Activation of gene transcription in vivo is accompanied by an alteration of chromatin structure. The specific binding of transcriptional activators disrupts nucleosomal arrays, suggesting that the primary steps leading to transcriptional initiation involve interactions between activators and chromatin. The affinity of transcription factors for nucleosomal DNA is determined by the location of recognition sequences within nucleosomes, and by the cooperative interactions of multiple proteins targeting binding sites contained within the same nucleosomes. In addition, two distinct types of enzymatic complexes facilitate (...) binding of transcription factors to nucleosomal DNA. These include type A histone acetyltransferases (e.g. GCN5/ADA transcriptional adaptor complex) and ATP‐driven molecular machines that disrupt histone‐DNA interactions (e.g. SWI/SNF and NURF complexes). These observations raise the important question of what happens to the histones during chromatin remodeling. We discuss evidence supporting the retention of histones at transcription factorbound sequences as well as two alternative pathways of histone loss from gene control elements upon transcription factor binding: histone octamer sliding and histone dissociation. (shrink)

The director of the Center for Ethics and Public Life presents a series of essays on the philosophical implications of the Narnia series, exploring Lewis's ...