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| 1 |
ID:
069769
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| 2 |
ID:
069779
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| Summary/Abstract |
Recent discussion of the mind-brain and the soul-body problems have been both advanced and complexified by the cognitive sciences. I focus explicitly here on emergence, supervenience, and nonreductive physicalist theories of human personhood in light of recent advances in the Christian-Buddhist dialogue. While traditional self and no-self views pitted Christianity versus Buddhism versus science, I show how the nonreductive physicalist proposal regarding human personhood emerging from the neuroscientific enterprise both contributes to and is enriched by the Christian concept of pneuma (spirit) and the Buddhist concept of pratityasamutpada (codependent origination).
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| 3 |
ID:
069772
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| 4 |
ID:
069777
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| Summary/Abstract |
The concepts of space and time are important in physics and geometry, but their definitions is not the exclusive prerogative of those sciences. Space and time are important for ordinary human experience, as well as for philosophy and theology. Samuel Clarke, Gottfried Wilhelm Leibniz, Isaac Newton, Immanuel Kant, and Albert Einstein are important figures in shaping our understandings of space, time, and eternity. The author subjects their arguments of critical examination. Space is neither and infinite and empty receptacle (Newton) nor a system of relations in the mind (Leibniz). Infinite space and time can be interpreted as expressing God's eternity and omnipresence in relating to the creation (Clarke), but such an interpretation is enhanced by Kant's thinking, to clarify that even though time and space are differentiated in individual events, the whole is at the same time present. Even human experience recognizes this wholeness, and for God eternity is the simultaneeous presence and posssession of the wholeness. The temporal existence of finite entities is also related to a future participation in God's eternal life. Concepts of contingency are brought into the discussion as well.
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| 5 |
ID:
069775
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| Summary/Abstract |
The linking of Michael Polanyi's name with a center (now changed to another name) at Baylor University that espoused intelligent-design theory calls for examination of Polanyi's teleology. This examination attempts to put Polanyi's epistemology in the perspective of his total philosophical work by looking at the clarification of teleology in philosophy of biolog and in the framework of three major features of Polanyi's thought: open and truth-oriented, purposive but open to truth, and transcendent yet intelligible. The conclusion is that Polanyi would not support intelligent design according to the nature of his own theory.
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| 6 |
ID:
069770
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