50 found

Year:

  1.  3
    Empirical Mindfulness: Traditional Chinese Medicine and Mental Health in the Science and Religion Dialogue.William L. Atkins - 2018 - Zygon 53 (2):392-408.
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  2.  2
    The Church and Mental Health: Theological and Practical Responses. BenRyan - 2018 - Zygon 53 (2).
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  3.  3
    The Physicalized Mind and the Gut‐Brain Axis: Taking Mental Health Out of Our Heads.Lindsay Bruce & Sarah Lane Ritchie - 2018 - Zygon 53 (2):356-374.
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  4.  2
    What is Climate Change Doing to Us and for Us?Paul H. Carr - 2018 - Zygon 53 (2):443-461.
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  5.  1
    Art and Climate Change: Contemporary Artists Respond to Global Crisis. ChristopherVolpe - 2018 - Zygon 53 (2).
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  6.  1
    Mental Well‐Being, Climate Change, and New Archival Material on Teilhard de Chardin.Willem B. Drees - 2018 - Zygon 53 (2):301-302.
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  7.  1
    Soil Carbon Transformations.Emily E. Austin - 2018 - Zygon 53 (2):507-514.
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  8.  1
    Living with the Wicked Problem of Climate Change.Karl E. Peters - 2018 - Zygon 53 (2):427-442.
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  9.  3
    Climate Change, Laudato Si', Creation Spirituality, and the Nobility of the Scientist's Vocation.Matthew Fox - 2018 - Zygon 53 (2):586-612.
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  10.  3
    Theology and Science of Mental Health and Well‐Being. FraserWatts - 2018 - Zygon 53 (2).
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  11.  2
    Mental Well‐Being, Neuroscience, and Religion: Contributions From the Science and Religion Forum.MarkHarris Gillian K. Straine - 2018 - Zygon 53 (2).
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  12.  5
    Teilhard de Chardin, Original Sin, and the Six Propositions.David Grumett & Paul Bentley - 2018 - Zygon 53 (2):303-330.
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  13.  2
    In the Beginning: The Role of Myth in Relating Religion, Brain Science, and Mental Well‐Being. JaimeWright - 2018 - Zygon 53 (2).
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  14.  1
    The Wicked Problem of Our Failing Social Compact. JimRubens - 2018 - Zygon 53 (2).
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  15.  2
    Crossing the Divide: Lessons From Developing Wind Energy in Post‐Fact America.Peter L. Kelley - 2018 - Zygon 53 (2):642-662.
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  16.  3
    Climate Change and Conflicting Future Visions.David A. Larrabee - 2018 - Zygon 53 (2):515-544.
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  17.  2
    The Physicalized Mind and the Gut‐Brain Axis: Taking Mental Health Out of Our Heads.Sarah LaneRitchie LindsayBruce - 2018 - Zygon 53 (2).
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  18.  1
    A Natural History of Human Morality. By Michael Tomasello. Cambridge, MA: Harvard University Press, 2016. 194 Pages. US $36.00. [REVIEW] LluisOviedo - 2018 - Zygon 53 (2).
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  19.  1
    Climate Change, Laudato Si', Creation Spirituality, and the Nobility of the Scientist's Vocation. MatthewFox - 2018 - Zygon 53 (2).
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  20.  3
    A Natural History of Human Morality. By Michael Tomasello. Cambridge, MA: Harvard University Press, 2016. 194 Pages. US $36.00. [REVIEW]Lluis Oviedo - 2018 - Zygon 53 (2):663-665.
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  21.  1
    Eco‐Anxiety, Tragedy, and Hope: Psychological and Spiritual Dimensions of Climate Change. PanuPihkala - 2018 - Zygon 53 (2).
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  22.  1
    Climate Change in Context: Stress, Shock, and the Crucible of Livingkind.James Clementvan Pelt - 2018 - Zygon 53 (2).
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  23.  1
    Climate Change at High Latitudes: An Illuminating Example.Robert S. Pickart - 2018 - Zygon 53 (2):496-506.
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  24.  5
    Eco‐Anxiety, Tragedy, and Hope: Psychological and Spiritual Dimensions of Climate Change.Panu Pihkala - 2018 - Zygon 53 (2):545-569.
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  25.  3
    The Wicked Problem of Our Failing Social Compact.Jim Rubens - 2018 - Zygon 53 (2):624-641.
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  26.  1
    The Church and Mental Health: Theological and Practical Responses.Ben Ryan - 2018 - Zygon 53 (2):409-426.
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  27.  3
    Mental Well‐Being, Neuroscience, and Religion: Contributions From the Science and Religion Forum.Gillian K. Straine & Mark Harris - 2018 - Zygon 53 (2):331-335.
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  28.  1
    Climate Change in Context: Stress, Shock, and the Crucible of Livingkind.James Clement van Pelt - 2018 - Zygon 53 (2):462-495.
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  29.  3
    Art and Climate Change: Contemporary Artists Respond to Global Crisis.Christopher Volpe - 2018 - Zygon 53 (2):613-623.
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  30.  2
    Theology and Science of Mental Health and Well‐Being.Fraser Watts - 2018 - Zygon 53 (2):336-355.
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  31.  1
    Re‐Envisioning Hope: Anthropogenic Climate Change, Learned Ignorance, and Religious Naturalism.Carol WayneWhite - 2018 - Zygon 53 (2).
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  32.  1
    Re‐Envisioning Hope: Anthropogenic Climate Change, Learned Ignorance, and Religious Naturalism.Carol Wayne White - 2018 - Zygon 53 (2):570-585.
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  33.  1
    In the Beginning: The Role of Myth in Relating Religion, Brain Science, and Mental Well‐Being.Jaime Wright - 2018 - Zygon 53 (2):375-391.
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  34.  4
    Sacred Knowledge: Psychedelics and Religious Experiences. By William A. Richards. New York, NY: Columbia University Press, 2016. Xxviii + 244 Pages. Hardcover, $29.95 / £24.95; E‐Book $28.99/ £23.95. [REVIEW]Stefano Bigliardi - 2018 - Zygon 53 (1):288-290.
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  35.  4
    Islamic Modernity and the Challenges for Secular Liberalism.Stefaan Blancke - 2018 - Zygon 53 (1):274-287.
    In his recent book Islam Evolving: Radicalism, Reformation, and the Uneasy Relationship with the Secular West, Taner Edis discusses Islamic responses to the modern world and how the West deals and should deal with them. He argues convincingly that the biggest threat to secular liberalism is not fundamentalism but an Islamic form of modernity. He attributes some of the latter's success to Western neoliberalism and to the failure of secular liberals to come up with persuasive arguments. He thus puts part (...)
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  36.  5
    Making Sense of Emergence: A Critical Engagement with Leidenhag, Leidenhag, and Yong.David Bradnick & Bradford McCall - 2018 - Zygon 53 (1):240-257.
    A number of theologians engaged in the theology and science dialogue—particularly Pentecostal theologian Amos Yong—employ emergence as a framework to discuss special divine action as well as causation initiated by other spiritual realities, such as angels and demons. Mikael and Joanna Leidenhag, however, have issued concerns about its application. They argue that Yong employs supernaturalistic themes with implications that render the concept of emergence obsolete. Further, they claim that Yong's use of emergence theory is inconsistent because he highlights the ontological (...)
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  37.  5
    Sacred Nature: The Environmental Potential of Religious Naturalism. By Jerome A. Stone. New York, NY: Routledge, 2017. Xx+146 Pages. $44.95 , $140.00. [REVIEW]Kristel Clayville - 2018 - Zygon 53 (1):291-292.
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  38.  2
    Focus and Flexibility: Zygon's Profile and Practice.Willem B. Drees - 2018 - Zygon 53 (1):3-8.
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  39.  5
    An Absolute Distinction Between Faith and Science: Contrast Without Compartmentalization.Hermen Kroesbergen - 2018 - Zygon 53 (1):9-28.
    This article argues for acknowledging the existence of an absolute distinction between faith and science. It is often assumed in the science and religion debate that such a distinction would be ahistorical and uncontextual. After discussing this critique, the analogy with love and facts will be used to explain how an absolute distinction between faith and science may exist nonetheless. This contrast, however, does not imply compartmentalization. It is shown that the absolute distinction between faith and science is of crucial (...)
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  40.  3
    The Mysterianism of Owen Flanagan's Normative Mind Science.Mikael Leidenhag - 2018 - Zygon 53 (1):29-48.
    This article critically analyzes Owen Flanagan's physicalism and attempt at deriving ethical normativity from current neuroscience. It is argued that neurophysicalism, despite Flanagan's harsh critique of “the new mysterians,” entails a form of mysterianism and that it fails to appropriately ground human mentality within physicalism. Flanagan seeks to bring spirituality and a physicalist ontology together by showing how it is possible to derive an account of the good life from science. This attempt is critiqued and it is shown that Flanagan (...)
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  41.  3
    The Unsuitability of Emergence Theory for Pentecostal Theology: A Response to Bradnick and McCall.Mikael Leidenhag & Joanna Leidenhag - 2018 - Zygon 53 (1):258-273.
    In this response to David Bradnick's and Bradford McCall's defense of Amos Yong's usage of emergence theory, we defend our previous argument regarding the tension between Yong's Pentecostal commitments and the philosophical entailments of emergence theory. We clarify and extend our previous concerns in three ways. First, we explore the difficulties of construing divine action naturalistically. Second, we clarify the problems of employing supervenience in theology. Third, we show why Bradnick's and McCall's advice to Yong to adopt weak emergence is (...)
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  42.  6
    Evolution of Religious Capacity in the Genus Homo: Origins and Building Blocks.ChristopherCorbally Margaret BooneRappaport - 2018 - Zygon 53 (1).
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  43.  4
    Evolution of Religious Capacity in the Genus Homo: Cognitive Time Sequence.ChristopherCorbally Margaret BooneRappaport - 2018 - Zygon 53 (1).
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  44.  4
    Evolution of Religious Capacity in the Genus Homo: Trait Complexity in Action Through Compassion.ChristopherCorbally Margaret BooneRappaport - 2018 - Zygon 53 (1).
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  45.  3
    Evolution of Religious Capacity in the Genus Homo: Origins and Building Blocks.Margaret Boone Rappaport & Christopher Corbally - 2018 - Zygon 53 (1):123-158.
    The large, ancient ape population of the Miocene reached across Eurasia and down into Africa. From this genetically diverse group, the chimpanzees, bonobos, gorillas, and humans evolved from populations of successively reduced size. Using the findings of genomics, population genetics, cognitive science, neuroscience, and archaeology, the authors construct a theoretical framework of evolutionary innovations without which religious capacity could not have emerged as it did. They begin with primate sociality and strength from a basic ape model, and then explore how (...)
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  46.  5
    Evolution of Religious Capacity in the Genus Homo: Cognitive Time Sequence.Margaret Boone Rappaport & Christopher Corbally - 2018 - Zygon 53 (1):159-197.
    Intrigued by the possible paths that the evolution of religious capacity may have taken, the authors identify a series of six major building blocks that form a foundation for religious capacity in genus Homo. Homo neanderthalensis and Homo sapiens idaltu are examined for early signs of religious capacity. Then, after an exploration of human plasticity and why it is so important, the analysis leads to a final building block that characterizes only Homo sapiens sapiens, beginning 200,000–400,000 years ago, when all (...)
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  47.  4
    Evolution of Religious Capacity in the Genus Homo: Trait Complexity in Action Through Compassion.Margaret Boone Rappaport & Christopher Corbally - 2018 - Zygon 53 (1):198-239.
    In this third and last article on the evolution of religious capacity, the authors focus on compassion, one of religious expression's common companions. They explore the various meanings of compassion, using Biblical and early related documents, and derive general cognitive components before an evolutionary analysis of compassion using their model. Then, in taking on neural reuse theory, they adapt a model from linguistics theory to understand how neural reuse could have operated to fix religious capacity in the human genome. They (...)
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  48.  3
    Religious Rites and Scientific Communities: Ayudha Puja as “Culture” at the Indian Institute of Science.Renny Thomas & Robert M. Geraci - 2018 - Zygon 53 (1):95-122.
    Ayudha Puja, a South Indian festival translated as “worship of the machines,” is a dramatic example of how religion and science intertwine in political life. Across South India, but especially in the state of Karnataka, scientists and engineers celebrate the festival in offices, laboratories, and workshops by attending a puja led by a priest. Although the festival is noteworthy in many ways, one of its most immediate valences is political. In this article, we argue that Ayudha Puja normalizes Brahminical Hinduism (...)
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  49.  10
    “The New Science of Health and Happiness”: Investigating Buddhist Engagements with the Scientific Study of Meditation.Jeff Wilson - 2018 - Zygon 53 (1):49-66.
    Clinical and neuroscientific studies of Buddhist meditation practices are frequent topics in the news media, and have helped certain practices achieve mainstream cultural status. Buddhists have reacted by using these studies in a number of ways. Some deploy the studies to show the compatibility of science and Buddhism, often using the authority of science to lend credence to Buddhism. Other Buddhists use meditation studies to demonstrate the superiority of Buddhism over science. Within inter-Buddhist debates, meditation studies are used to argue (...)
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  50.  9
    Vaishnavism, Antievolutionism, and Ambiguities: Revisiting Iskcon's Darwin‐Skepticism.Oliver Zambon & Thomas Aechtner - 2018 - Zygon 53 (1):67-94.
    The International Society of Krishna Consciousness, commonly known as the Hare Krishna Movement, has disseminated a flurry of antievolutionist media since its inception in 1966. Such communications frequently co-opt arguments employed by Christian creationists and Intelligent Design theorists. At the same time, however, there are indications that a scattering of ISKCON publications have articulated relatively ambiguous, less oppositional statements about evolutionary theory. This article reconsiders ISKCON's Darwin-skepticism by appraising recent, largely unexamined Hare Krishna publications, as well as responses to evolutionary (...)
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