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W. FitzPatrick (2000)
Teleology and the Norms of Nature
(2004)
Articulating God's Presence in and to the World Unveiled by the Sciences
(2000)
Lowe argues, 'very difficult, if not impossible, for the physicalist to formulate a causal closure principle which is neither too strong nor too weak
S. Kauffman (1995)
At Home in the Universe: The Search for the Laws of Self-Organization and Complexity
S. Kauffman, Philip Clayton (2006)
On emergence, agency, and organizationBiology and Philosophy, 21
C. Gershenson (2009)
Reinventing the Sacred: A New View of Science, Reason, and Religion. Stuart A. Kauffman. (2008, Basic Books.) $27.Artificial Life, 15
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On replacing the idea of progress with an operational notion of directionality
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For a critique of combining of supervenience and emergent novelty, see Jaegwon Kim
G. Cole (2007)
He Who Gives Life: The Doctrine of the Holy Spirit
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The Fully Gifted Creation
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For an excellent overview regarding the notion of humility in Christian theology see
A. Rosenberg (2011)
The Atheist's Guide to Reality: Enjoying Life without Illusions
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Jonathan Jacobs makes a similar distinction to that of Simon Oliver between intrinsic teleology and conferred teleology
C. Brennan (1993)
Aristotle's teleology
M. Ruse (2016)
Evolutionary biology and the question of teleology.Studies in history and philosophy of biological and biomedical sciences, 58
Mikael Leidenhag (2014)
Is Panentheism Naturalistic? How Panentheistic Conceptions of Divine Action Imply Dualism, 19
(2015)
For a discussion regarding time, eternity, and the eschaton, see Markus Mühling, T&T Handbook of Christian Eschatology
M. Ruse (1989)
Teleology in biology: Is it a cause for concern?Trends in ecology & evolution, 4 2
J. Moltmann (1992)
The Spirit of Life: A Universal Affirmation
Nicholas Adams (2000)
Eschatology Sacred and Profane: The Effects of Philosophy on Theology in Pannenberg, Rahner and MoltmannInternational Journal of Systematic Theology, 2
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be objected to on theological rather than scientific, grounds. See, for example
T. Ray (2006)
Life's Solution: Inevitable Humans in a Lonely UniverseArtificial Life, 12
Daniele Campana (1992)
On ‘The Vanity of God’: A Reply to TaliaferroFaith and Philosophy, 9
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The Idea of TeleologyJournal of the History of Ideas, 53
(1989)
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For an excellent overview and summary of this (still ongoing) project, see Wesley Wildman
(2011)
Fetzer makes a similar argument in relation to David Ray Griffin ’ s process theology . James H . Fetzer , ‘ Evolution and Atheism : Has Griffin reconciled science and religion ?
Panentheism in Metaphysical and Scientific Perspective
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Evans provides insightful arguments for the possibility of God's self-limitation: C. Stephen Evans
E. Mayr (1961)
Cause and effect in biology.Science, 134 3489
L. Jaeger (2012)
Against Physicalism-plus-God: How Creation Accounts for Divine Action in Nature’s WorldFaith and Philosophy, 29
S. Oliver (2013)
Teleology Revived? Cooperation and the Ends of NatureStudies in Christian Ethics, 26
Jaegwon Kim (2006)
Emergence: Core ideas and issuesSynthese, 151
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‘ Evolution and Convergence : Some Wider Considerations
D. Walsh (2012)
Mechanism and purpose: A case for natural teleology.Studies in history and philosophy of biological and biomedical sciences, 43 1
M. Chase (2011)
Teleology and Final Causation in Aristotle and in Contemporary ScienceDialogue, 50
Jeremy Sherman, T. Deacon (2007)
Teleology for the Perplexed: How Matter Began to MatterZygon, 42
Christian theology typically maintains that God is transforming the universe into a New Creation. Christianity is significantly forward looking with its concern with the ‘last things’ and the final destinies of individual people, human history, and the cosmos as a whole.1 The history of the world is, therefore, interpreted in light of what will come. A theology of creation, given this eschatological understanding, entails a teleological view of nature moving towards a transcendent future that is revealed proleptically in Jesus Christ. In this way, evolutionary history is interpreted against the backdrop of eschatology, so that for Christianity purpose is a real feature of creation. As John Haught has suggested, creation is purposeful and teleological in that it is ‘orientated towards the implementation of something intrinsically good.’2Yet, the idea of teleology has come under attack by modern science and evolutionary biology in particular. It is argued that science with its emphasis on mechanistic explanations leaves no room for Aristotle's ‘final cause’ and no intrinsic goal‐directedness in nature. While teleological language often shows up in biological discourse, such language is generally seen as an unwanted legacy from the Christian tradition.3 In many cases, philosophers propose solutions relating to teleonomy, which suggests
The Heythrop Journal – Wiley
Published: May 1, 2022
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