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  1.  49
    The Relevance of Emergence Theory in the Science–Religion Dialogue.Mikael Leidenhag - 2013 - Zygon 48 (4):966-983.
    In this article, I call into question the relevance of emergence theories as presently used by thinkers in the science–religion discussion. Specifically, I discuss theories of emergence that have been used by both religious naturalists and proponents of panentheism. I argue for the following conclusions: (1) If we take the background theory to be metaphysical realism, then there seems to be no positive connection between the reality of emergent properties and the validity of providing reality with a religious interpretation, though (...)
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  2.  19
    Does Naturalism Make Room for Teleology? The Case of Donald Crosby and Thomas Nagel.Mikael Leidenhag - 2019 - American Journal of Theology and Philosophy 40 (1):5.
    This article explores an important metaphysical issue raised by Donald Crosby in his Nature as Sacred Ground1—namely, the reality and nature of teleology and the explanatory relevance of teleology for understanding human mentality. Crosby, in his endeavor to construct a metaphysical system on which to base religious naturalism, acknowledges the importance of positively accounting for teleology. Teleology is crucial for accounting for human freedom, and if teleology falls prey to reductionism, then a dangerous dissonance is created between naturalism and the (...)
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  3.  15
    From Emergence Theory to Panpsychism—A Philosophical Evaluation of Nancey Murphy’s Non-Reductive Physicalism.Mikael Leidenhag - 2016 - Sophia 55 (3):381-394.
    In this article, I offer a critical evaluation of non-reductive physicalism as articulated and defended by Nancey Murphy. I argue that the examples given by Murphy do not illustrate robust emergence and the philosophical idea of downward causation. The thesis of multiple realizability is ontologically neutral, and so cannot support the idea of the causal efficacy of higher-level properties. Supervenience is incompatible with strong emergence. I also argue for the fruitful relationship between emergence theory and panpsychism pertaining to the metaphysical (...)
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  4.  7
    Framing Christian Eschatology Through Natural Teleology? Theological Possibilities and Concerns.Mikael Leidenhag - forthcoming - Heythrop Journal.
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  5.  15
    Is Panentheism Naturalistic? How Panentheistic Conceptions of Divine Action Imply Dualism.Mikael Leidenhag - 2014 - Forum Philosophicum: International Journal for Philosophy 19 (2):209-225.
    This paper will argue that panentheism fails to avoid ontological dualism, and that the naturalistic assumption being employed in panentheism underminesthe idea of God acting in physical reality. Moreover, given panentheism’s lack of success with respect to avoiding dualism, it becomes unclear to what extent panentheism represents a naturalistic approach in the dialogue between science and religion.
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  6.  17
    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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  7.  10
    Religious Naturalism: The Current Debate.Mikael Leidenhag - 2018 - Philosophy Compass 13 (8):e12510.
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  8.  13
    Christian Materialism and the Quest for Human Personhood.Mikael Leidenhag - 2017 - Perichoresis 15 (2):83-100.
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  9.  9
    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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