Results for 'Anstein Gregersen'

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  1.  20
    Theories of Judgment.Anstein Gregersen - 2006 - Graduate Faculty Philosophy Journal 27 (2):236-239.
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  2.  97
    Information and the Nature of Reality: From Physics to Metaphysics.P. C. W. Davies & Niels Henrik Gregersen (eds.) - 2010 - Cambridge University Press.
    Machine generated contents note: 1. Introduction: does information matter?; Paul Davies and Niels Henrik Gregersen; Part I. History: 2. From matter to materialism ... and (almost) back Ernan McMullin; 3. Unsolved dilemmas: the concept of matter in the history of philosophy and in contemporary physics Philip Clayton; Part II. Physics: 4. Universe from bit Paul Davies; 5. The computational universe Seth Lloyd; 6. Minds and values in the quantum universe Henry Pierce Stapp; Part III. Biology: 7. The concept of (...)
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  3. From Complexity to Life on the Emergence of Life and Meaning.Niels Henrik Gregersen (ed.) - 2002
    This book brings together an impressive group of leading scholars in the sciences of complexity, and a few workers on the interface of science and religion, to explore the wider implications of complexity studies. It includes an introduction to complexity studies and explores the concept of information in physics and biology and various philosophical and religious perspectives. Chapter authors include Paul Davies, Greg Chaitin, Charles Bennett, Werner Loewenstein, Paul Dembski, Ian Stewart, Stuart Kauffman, Harold Morowitz, Arthur Peacocke, and Niels H. (...)
     
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  4. Emergence: What is at Stake for Religious Reflection.Niels Henrik Gregersen - 2006 - In P. Davies & P. Clayton (eds.), The Re-Emergence of Emergence: The Emergentist Hypothesis From Science to Religion. Oxford University Press.
     
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  5. Free Will and Determinism.On Free Will, Bio-Cultural Evolution Hans Fink, Niels Henrik Gregersen & Problem Torben Bo Jansen - 1991 - Zygon 26 (3):447.
  6. Prospects for the Field of Science and Religion: An Octopus View.Niels Henrik Gregersen - 2014 - Zygon 49 (2):419-429.
    The organic unity between the head and the vital arms of the octopus is proposed as a metaphor for science and religion as an academic field. While the specific object of the field is to pursue second-order reflections on existing and possible relations between sciences and religions, it is argued that several aspects of realism and normativity are constitutive to the field. The vital arms of the field are related to engagements with distinctive scientific theories, specialized philosophy of science, representative (...)
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  7. Does Information Matter?Paul Davies & Niels Henrik Gregersen - 2010 - In P. C. W. Davies & Niels Henrik Gregersen (eds.), Information and the Nature of Reality: From Physics to Metaphysics. Cambridge University Press.
  8. The Human Person in Science and Theology.Ulf Görman, Willem B. Drees, Niels Henrik Gregersen & European Society for the Study of Science and Theology - 2000
     
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  9.  13
    The Exploration of Ecospace: Extending or Supplementing the Neo‐Darwinian Paradigm?Niels Henrik Gregersen - 2017 - Zygon 52 (2):561-586.
    The neo-Darwinian paradigm, focusing on natural selection of genes responsible for differential adaption, provides the foundation for explaining evolutionary processes. The modern synthesis is broader, however, focusing on organisms rather than on gene transmissions per se. Yet, strands of current biology argue for further supplementation of Darwinian theory, pointing to nonbiotic drivers of evolutionary development, for example, self-organization of physical structures, and the interaction between individual organisms, groups of organisms, and their nonbiotic environments. According to niche construction theory, when organisms (...)
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  10.  7
    Naturalism in the Mirror of Religion. Three Theological Options.Niels Henrik Gregersen - 2014 - Philosophy, Theology and the Sciences 1 (1):99.
  11. Risk and Religion: Toward a Theology of Risk Taking.Niels Henrik Gregersen - 2003 - Zygon 38 (2):355-376.
    Historically the concept of risk is rooted in Renaissance lifestyles, in which autonomous agents such as sailors, warriors, and tradesmen ventured upon dangerous enterprises. Thus, the concept of risk inseparably combines objective reality (nature) and social construction (culture): Risk = Danger + Venture. Mathematical probability theory was constructed in this social climate in order to provide a quantitative risk assessment in the face of indeterminate futures. Thus we have the famous formula: Risk = Probability (of events) × the Size (of (...)
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  12.  35
    Against Epistemological Relativism.Frans Gregersen - 1988 - Studies in History and Philosophy of Science Part A 19 (4):447.
  13. God, Matter, and Information : Towards a Stoicizing Logos Christology.Niels Henrik Gregersen - 2010 - In P. C. W. Davies & Niels Henrik Gregersen (eds.), Information and the Nature of Reality: From Physics to Metaphysics. Cambridge University Press.
     
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  14.  9
    Editorial Manifesto.Celia Deane-Drummond, Dirk Evers, Niels Henrik Gregersen & Gregory Peterson - 2014 - Philosophy, Theology and the Sciences 1 (1):1.
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  15.  40
    The Idea of Creation and the Theory of Autopoietic Processes.Niels Henrik Gregersen - 1998 - Zygon 33 (3):333-367.
  16.  51
    Emergence and Complexity.Niels Henrik Gregersen - 2006 - In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press. pp. 767-783.
    Accession Number: ATLA0001712278; Hosting Book Page Citation: p 767-783.; Language(s): English; General Note: Bibliography: p 782-783.; Issued by ATLA: 20130825; Publication Type: Essay.
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  17.  21
    A Normative Theory of Humanistic Knowledge.Frans Gregersen & Simo Køppe - 1989 - Zeitschrift Für Allgemeine Wissenschaftstheorie 20 (1):40-53.
    Ausgehend von der Gegenüberstellung der Wissenschaftlichkeit der Naturwissenschaften und der Geisteswissenschaften wird argumentiert, daß Wissenschaftlichkeit nur auf der Basis einer Zusammenstellung wissenschaftstheoretischer, wissenschaftsgeschichtlicher und wissenschaftssoziologischer Kriterien definiert werden kann. Eine solche dreiteilige Definition wird skizziert, und es wird behauptet, daß dies gültig sowohl für die Naturwissenschaften als auch für die Geisteswissenschaften ist. Es folgt daraus, daß es im Prinzip keine Verschiedenheit zwischen der Wissenschaftlichkeit der einen Basiswissenschaft und der anderen gibt. Die Formulierung dreier normativer Kriterien für Wissenschaft als solche schließt (...)
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  18.  40
    Autopoiesis: Less Than Self‐Constitution, More Than Self‐Organization: Reply to Gilkey, Mcclelland and Deltete, and Brun.Niels Henrik Gregersen - 1999 - Zygon 34 (1):117-138.
  19.  39
    Generic Structures, Generic Experiences: A Cognitive Experientialist Approach to Video Game Analysis.Andreas Gregersen - 2014 - Philosophy and Technology 27 (2):159-175.
    The article discusses the issue of how to categorize video games—not the medium of video games, but individual video games. As a lead in to this discussion, the article discusses video game specificity and genericity and moves on to genre theory. On the basis of this discussion, a cognitive experientialist genre framework is sketched, which incorporates both general points from genre theory and theories more specific to the video game domain. The framework is illustrated through a brief example. One virtue (...)
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  20. Reduction and Emergence in Artificial Life: A Theological Appropriation.Niels Henrik Gregersen - 2007 - In Nancey Murphy (ed.), Evolution and Emergence: Systems, Organisms, Persons. Oxford University Press.
     
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  21.  21
    Deep Incarnation: From Deep History to Post-Axial Religion.Niels Henrik Gregersen - 2016 - Hts Theological Studies 72 (4):1-12.
    This article presents in broad outline the theological concept of deep incarnation and brings it into dialogue with correlative ideas of deep history and deep sociality. It will be argued that neither Christology, nor evolution, can be properly understood from a chronocentric perspective. Evolution is not only about development but also about the exploration of ecospace. Likewise, a contemporary Christology should explicate incarnation as a divine assumption of the full ecospace of the material world of creation. It will then be (...)
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  22.  17
    Sweet-Cheeks Vs. Pea-Brain: Embodiment, Valence, and Task All Influence the Emotional Salience of Language.Erik M. Benau, Sabrina C. Gregersen, Paul D. Siakaluk, Aminda J. O'Hare, Eric K. Johnson & Ruth Ann Atchley - 2017 - Cognition and Emotion 32 (4):691-708.
    Previous research has found that more embodied insults are identified faster and more accurately than less embodied insults. The linguistic processing of embodied compliments has not been well explored. In the present study, participants completed two tasks where they identified insults and compliments, respectively. Half of the stimuli were more embodied than the other half. We examined the late positive potential component of event-related potentials in early, middle, and late time windows. Increased embodiment resulted in improved response accuracy to compliments (...)
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  23. The Naturalness of Religious Imagination and the Idea of Revelation.N. H. Gregersen - 2003 - Ars Disputandi 3:1-27.
    In this article the phenomenon of religious imagination is taken as a test case for discussing the relevance of cognitive science to philosophy of religion and theology. With Lakoff and Johnson’s Philosophy in the Flesh, it is argued that all human cognitive faculties are both propelled and constrained by metaphors originating from the movements of self-aware bodies in space; accordingly, religious concepts and images are to be treated on par with all other concepts and images. Pascal Boyer’s Religion Explained is (...)
     
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  24.  14
    Coining Collective Identities: The Multitude in De Cive and Tractatus Politicus.Kasper Juel Gregersen - 2012 - SATS 13 (2):170-189.
    Name der Zeitschrift: Jahrgang: 13 Heft: 2 Seiten: 170-189.
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  25.  5
    Coining Collective Identities: The Multitude in De Cive and Tractatus Politicus.Kasper Juel Gregersen - 2012 - SATS 13 (2).
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  26.  4
    Varieties of Naturalism and Religious Reflection.Niels Henrik Gregersen - 2014 - Philosophy, Theology and the Sciences 1 (1):5.
  27. Pharmacology (Heart and Vascular System).Earl Barker, Eugene Braunwald, K. K. Chen, Joseph R. DiPalma, Edward Freis, Magnus I. Gregersen, Niels Haugaard, Orville Horwitz, Hugh Montgomery & Neil C. Moran - 1965 - In Karl W. Linsenmann (ed.), Proceedings. St. Louis, Lutheran Academy for Scholarship.
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  28. The Concept of Nature in Science and Theology.Gerhold K. Becker, Niels Henrik Gregersen, Michael W. S. Parsons, Christoph Wassermann & European Conference on Science and Theology - 1997
     
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  29. Gud Og Universet W. Pannenbergs Religionsfilosofi.Niels Henrik Gregersen - 1989
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  30. Humorens Svæven.Niels Henrik Gregersen - 1995 - Philosophia 24 (3-4):73-88.
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  31. Kaos Og Kausalitet Om Kaos-Teorien Og Dens Betydning for Filosofi Og Teologi.Niels Henrik Gregersen, Aksel Nielsen & Aarhus Universitet - 1992
     
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  32. Religion and Science.Niels Henrik Gregersen - 2002 - Zygon 37 (3-4):769.
  33. Studies in Science and Theology, Vol. 5(1997): The Interplay Between Scientific and Theological Worldviews, Part I, Labor Et Fides, Genève 1999.Niels Henrik Gregersen, Ulf Görman & Ch Wassermann (eds.) - 1999
     
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  34. Studies in Science and Theology, Vol. 7(1999–2000), University of Aarhus, Aarhus.Niels Henrik Gregersen, Ulf Görman & Willem B. Drees (eds.) - 2000
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  35. What Shall We Make of the Human Brain?Responses to Niels Gregersen - 1999 - Zygon 34:202.
  36.  21
    Naturalism and Beyond: Religious Naturalism and Its Alternatives Eds. By Niels Henrik Gregersen and Mikael Stenmark.Kevin Schilbrack - 2017 - American Journal of Theology and Philosophy 38 (2):229-232.
    "Naturalism" is still often identified with a reductive worldview that identifies the final real constituents of the world with the deliverances of the natural sciences—or perhaps only of physics. In the last thirty years, however, there has been a concerted effort among analytic philosophers to distinguish between that reductive "strict naturalism" and a new "liberal naturalism" that does not deny that mental states, human agency, and moral norms are also natural realities. (For liberal naturalism, see, for example, the essays collected (...)
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  37.  31
    Gregersen's Vision of a Theonomous Universe.Langdon Gilkey - 1999 - Zygon 34 (1):111-115.
  38.  52
    Creation, Co‐Operation, and Causality: A Reply to Gregersen.Richard T. McClelland & Robert J. Deltete - 1999 - Zygon 34 (1):101-109.
  39.  43
    Does God Play Dice? A Response to Niels H. Gregersen, "The Idea of Creation and the Theory of Autopoietic Processes".Rudolf B. Brun - 1999 - Zygon 34 (1):93-100.
  40. What Shall We Make of Complexity Science? Responses to Niels Gregersen Does God Play Dice? A Response to Niels H. Gregersen, the Idea of Creation and the Theory of Autopoietic Processes: What Shall We Make of Complexity Science? Responses to Niels Gregersen.Rudolf B. Brun - 1999 - Zygon 34 (1):93-100.
  41. The Human Person in Science and Theology. Edited by Niels Henrik Gregersen, Will Cm R. Drees, and Ull Gorman. Edinburgh: T&T Clark, 2000. 230 Pages. $25.00 (Paper). Niels Henrik Gregersen, a Theologian at the University or Aarhus, Denmark, Willem B. Drees, Chaired Professor Ot Nam Re and Tech Nologv Ai the I'niversirv Of. [REVIEW]Gkanvm I. I. C. Hi Nry - 2004 - Zygon 39 (3-4):724.
     
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  42.  17
    The Experience of God and the World: Christianity's Reasons for Considering Panentheism a Viable Option.Jan-Olav Henriksen - 2017 - Zygon 52 (4):1080-1097.
    What reasons and resources can Christian theology find for developing a panentheist position that is also able to engage with contemporary science? By taking its point of departure in basic human experiences, Christian theology can, even in a Trinitarian fashion, be developed as a way to understand God's presence in the world as a presence where the actual occurrences point towards God's own work. This point is especially related to the experience of love. Furthermore, God's presence can be understood as (...)
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  43.  36
    Challenges to the Traditional Christian Concept of History.Jan‐Olav Henriksen - 2014 - Zygon 49 (4):855-874.
    Present knowledge of evolutionary history challenges traditional concepts of the Christian salvation history. In order to overcome these challenges, theology needs to articulate a wider, more open and more universal approach to the understanding of God's salvific action. One way of doing this is to employ the notion of “deep incarnation” suggested by Danish theologian Niels Henrik Gregersen. His suggestion may also blur the lines that mark a sharp distinction between the history of creation and the history of salvation, (...)
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  44.  10
    Affirming God as Panentheistic and Embodied.David Nikkel - 2016 - Sophia 55 (3):291-302.
    In an anthology on panentheism, Keith Ward assesses the appropriateness of the metaphor of embodiment for God, as well as the viability of the concept of panentheism itself, as he considers the theologies of Ramanuja, Hegel, and process thought. Ward frames polar problems with respect to the analogy of self-body/God-world and to the concept of panentheism. Ramanuja and Hegel’s theologies ultimately deny the freedom and compromise the independence and otherness of the creatures. Process theology compromises divine sovereignty and perfection, making (...)
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  45. From Complexity to Life: On the Emergence of Life and Meaning.Niels Henrik Gregersen (ed.) - 2002 - Oxford University Press USA.
    This book brings together an impressive group of leading scholars in the sciences of complexity, and a few workers on the interface of science and religion, to explore the wider implications of complexity studies. It includes an introduction to complexity studies and explores the concept of information in physics and biology and various philosophical and religious perspectives. Chapter authors include Paul Davies, Greg Chaitin, Charles Bennett, Werner Loewenstein, Paul Dembski, Ian Stewart, Stuart Kauffman, Harold Morowitz, Arthur Peacocke, and Niels H. (...)
     
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  46.  27
    Panpsychism, Pan-Consciousness and the Non-Human Turn: Rethinking Being as Conscious Matter.Cornel Du Toit - 2016 - Hts Theological Studies 72 (4):1-11.
    It is not surprising that in a time of intensified ecological awareness a new appreciation of nature and the inanimate world arises. Two examples are panpsychism and deep incarnation. Consciousness studies flourish and are related to nature, the animal world and inorganic nature. A metaphysics of consciousness emerges, of which panpsychism is a good example. Panpsychism or panconsciousness or speculative realism endows all matter with a form of consciousness, energy and experience. The consciousness question is increasingly linked to the quantum (...)
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  47.  11
    Re-Visiting the Notion of Deep Incarnation in Light of 1 Corinthians 15:28 and Emergence Theory.Wessel Bentley - 2016 - Hts Theological Studies 72 (4):1-8.
    Niels Hendrik Gregersen's 'Deep Incarnation' is opening up possibilities for engagement between science and theology. Recent discoveries, like that of Homo naledi, raise questions about how inclusive a Christian doctrine of Incarnation is. Is Jesus only God incarnate for Homo sapien sapiens, or is the incarnation inclusive of preceding hominid species as well? Does the incarnation stretch beyond the hominid line? This chapter engages Gregersen's understanding of Deep Incarnation in light of 1 Corinthians 15:28 and emergence theory. It (...)
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  48.  10
    The Naturalness of Religious Imagination and the Idea of Revelation.Niels Henrik Gregersen - 2002 - Ars Disputandi 2 (1):195-207.