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2015, Science et Esprit
This critical review focuses on Smith's recent revision of his 1988 book: Teilhard and the New Religion: A Thorough Analysis of the Teachings of Pierre Teilhard de Chardin. Curiously, both the revised and original works have been largely ignored. Unfortunately, sometimes the best way to silence critics is to ignore them. This work will look into some of the primary concepts of Teilhard's "scientific theology" and assess Smith's evaluation, including: evolution, the law of complexity and consciousness, the Creative Union, and the Omega Point.
We can find in Teilhard’s writings many points of interest for the dialogue between science and religion. I have selected three of them in his conception about science, matter and human evolution. The first is his high esteem for science and its role in human history. Science for him represents the line along which evolution progresses at human level and prepares man to find the hidden profound meaning of the mystery of reality. This conception of science may serve as a good starting point in the science-religion dialogue, since it recognize a potentiality in science to be interpreted in religious terms. The second is his understanding of matter which surpasses all matter-spirit dualism. Matter for him has an internal dynamism which leads it to the spirit, through the process of cosmic evolution. The third is his conception of human evolution as a part of cosmic evolution. By this the conscious dimension of man (noosphere), progress along the line of increasing unity to finally converge into an Omega Point, where it finds its ultimate fulfillment.
ABSTRACT The interaction between science and religion has been one of the most articulated issues by many scholars. This conversation has showcased interest in the origin of man precisely captured in the term “evolution.” The problem lies on the possibility of presenting an evolutionary theory that could bear both religious and scientific elements. Addressing this issue, the paleontologist, theologian and philosopher, Teilhard de Chardin presents his evolutionary synthesis. This work aims at presenting his idea which encapsulates an evolving man moving towards a transcendental force of attraction, which he calls the Omega point. It presents the scientific and religious elements embedded in this synthesis and its implication for some schools of thoughts like Marxism. The work projects a kind of metaphysics that really bears theological identity which presents all of the information to stand out as a working tool for understanding human existence.
24th Annual Cosmos and Creation Conference
Teilhard de Chardin's Legacy in Science and Theology2005 •
In a series of two lectures at the 24th Cosmos and Creation annual conference at Loyola College in Baltimore, Maryland, Mark McMenamin showed that proper critique and criticism of Teilhard's legacy is essential for accurate assessment of Teilhard's contributions in both science (mostly positive) and theology (mostly disastrous).
ABSTRACT The interaction between science and religion has been one of the most articulated issues by many scholars. This conversation has showcased interest in the origin of man precisely captured in the term “evolution.” The problem lies on the possibility of presenting an evolutionary theory that could bear both religious and scientific elements. Addressing this issue, the paleontologist, theologian and philosopher, Teilhard de Chardin presents his evolutionary synthesis. This work aims at presenting his idea which encapsulates an evolving man moving towards a transcendental force of attraction, which he calls the Omega point. It presents the scientific and religious elements embedded in this synthesis and its implication for some schools of thoughts like Marxism. The work projects a kind of metaphysics that really bears theological identity which presents all of the information to stand out as a working tool for understanding human existence.
Teilhard de Chardin besides his scientific work in geology and paleontology, especially related to the fossil origins of man in China, developed a philosophical and theological thought rethinking Christian faith taking into account the evolutionary view of the world provided by science. His thought sprung from a deep spirituality and mystic experience. His spirituality was founded on the role of Christ in an evolving universe, as the creator and the center of the evolving process. Here I present the main lines of his spirituality. The role of science as Teilhard is aware that science is the main force that drives today human progress. The relation between matter and spirit, the convergence of the cosmic evolving process to what he has called the Omega Point, that is identified with the Christ of Christian faith. According to Teilhard, we can neither think of the universe without its center in Christ nor of Christ without being the center of the universe. This leads to the concepts of Cosmic or Universal Christ and the process of cosmogenesis becoming a Christgenesis. Thus the world becomes transparent to the present of Christ in what he calls the “Divine Milieu” and the “Christique”.
Teilhard de Chardin and Darwinism
TEILHARD DE CHARDIN AND DARWINISM 1The purpose of this essay is to show that Teilhard de Chardin was far ahead ofhis time, as a scientist and philosopher, and his vision is not only current, but still ahead of the present; and to record that, for the above and other unjust reasons, he was misunderstood and postponed from science. His correct hypothesis about a cosmic evolution was never fully studied by his supporters and even less by his detractors, who did not understand and misinterpret it for obvious reasons. Now it is a model of cosmic evolution that the most prestigious cosmologists treat, claiming the paternity of the hypotheses raised by Teilhard. Another objective of the work (and advance that for this reason I will be highly criticized) is to demonstrate that science and religion are incompatible, because orthodox science, based on the neo-Darwinian paradigm, will never admit theories that contain religious meanings and not only this, but also does not admit any theory that deviates from its dogmas, even if they do not contain religious elements
Religious Inquiries
AN INTRODUCTION TO THE THOUGHT OF TEILHARD DE CHARDIN AS A CATALYST FOR INTERRELIGIOUS DIALOGUE2012 •
Pierre Teilhard de Chardin, as he is more commonly known, was a Jesuit priest who died in 1955, having worked for some twenty years as a paleontologist in China. While being a renowned scientist, who assisted in the finding of the Peking Man fossil, Teilhard‟s main desire and scholastic efforts were to reshape modern Christian theology in the light of contemporary science, especially in his own creative and synthesizing interpretation of the various theories of evolution. My hope is to discuss the following: the implications of the findings of modern science for how we understand time, space and mind; the theological concepts that Teilhard developed to help us to deepen our faith traditions: namely the ideas of personalization, complexityconsciousness, noosphere, omega point, and convergence; the ethical concepts for an evolving global ethic valuing the person, action and growth; a few concrete applications in the areas of research, the United Nations, an option for the poor and the need for global leadership.
This work is going to center on the philosophical and anthropological thought of Teilhard De Chardin. This essay is going to concentrate on his life, philosophy and influence today. The first chapter deals with life, works and the aim of his philosophical career. The second chapter will elaborate on a simple scientific explanation of the origin of life and consciousness i.e. thought and the third will focus on Teilhard’s synthesis of the two realities (matter and spirit) in man. As a philosopher, Teilhard has been widely read especially among believing-scientists with a passion for the evolutionary theory of creation or of origins. His works remain a towering example of a complex and necessary synthesis of science and religious belief. He endeavored to convey an understanding of the whole of nature under energies that drive reality to a definite end. With regard to man, De Chardin holds that man holds the key to the future. Man, is the only being with the capacity for reflection or self-consciousness. Only man can harness and comprehend the ambiguities and complexities of evolution. De Chardin therefore places man a threshold ahead of others. But this is not in order to isolate him but that nature might be understood in the manner in which God, the Spirit behind the Cosmos intended . Irrespective of all that can be said about Teilhard, this essay will merely try to outline his exposition on the origin of life, the breakaway of man from matter through noogenesis , the eventual synthesis of matter and spirit and the implications that it has had on the Teilhardian understanding of Man.
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