Get 20M+ Full-Text Papers For Less Than $1.50/day. Start a 14-Day Trial for You or Your Team.

Learn More →

Neville’s Ontological Creative Act: Two Interpretations

Neville’s Ontological Creative Act: Two Interpretations Neville’s Ontological Creative Act: Two Interpretations d avid r ohr / b oston u niversity rom the swirling stars above, to the end-directed design of life below, to the perceptions and emotions that color the world within—as more f and more phenomena prove susceptible to scientific description, expla- nation, prediction, and control, the naturalistic metainduction grows increas- ingly plausible: perhaps nature is self-enclosed, so that everything that makes a difference within the world is itself part of the world; perhaps there are no disembodied agents—neither ghosts nor gods—whose actions influence our shared day-to-day world. b ecause neither the expansion of science’s adequacy nor the concomitant pressure toward philosophical naturalism show signs of abating, the recent emergence of religious naturalism marks a significant mo- ment in religious thought. d efined minimally, religious naturalism involves (1) a commitment to a naturalistic cosmology and (2) an affirmation that living in a religious way is good, important, or appropriate. o f course, this vague definition leaves room for enormous variation, and, indeed, religious natural- ists vary significantly in how they interpret both of the above criteria. o ne of the most significant disa greements concerns the extent to which g od-talk or reference http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png American Journal of Theology & Philosophy University of Illinois Press

Neville’s Ontological Creative Act: Two Interpretations

Rohr, David
American Journal of Theology & Philosophy , Volume 36 (2) – May 8, 2015
Download PDF
22 pages

Loading next page...
 
/lp/university-of-illinois-press/neville-s-ontological-creative-act-two-interpretations-TKV4LpEx0G

References

References for this paper are not available at this time. We will be adding them shortly, thank you for your patience.

Publisher
University of Illinois Press
ISSN
2156-4795

Abstract

Neville’s Ontological Creative Act: Two Interpretations d avid r ohr / b oston u niversity rom the swirling stars above, to the end-directed design of life below, to the perceptions and emotions that color the world within—as more f and more phenomena prove susceptible to scientific description, expla- nation, prediction, and control, the naturalistic metainduction grows increas- ingly plausible: perhaps nature is self-enclosed, so that everything that makes a difference within the world is itself part of the world; perhaps there are no disembodied agents—neither ghosts nor gods—whose actions influence our shared day-to-day world. b ecause neither the expansion of science’s adequacy nor the concomitant pressure toward philosophical naturalism show signs of abating, the recent emergence of religious naturalism marks a significant mo- ment in religious thought. d efined minimally, religious naturalism involves (1) a commitment to a naturalistic cosmology and (2) an affirmation that living in a religious way is good, important, or appropriate. o f course, this vague definition leaves room for enormous variation, and, indeed, religious natural- ists vary significantly in how they interpret both of the above criteria. o ne of the most significant disa greements concerns the extent to which g od-talk or reference

Journal

American Journal of Theology & Philosophy – University of Illinois Press

Published: May 8, 2015

There are no references for this article.