Spirituality can be a crucial resource to draw on to make sense of critical situations that mark a turning point in individual and collective biographies. In these cases, a ritual and symbolic response to the trauma may occur, bringing to the surface a «latent spirituality», that is, a tacit propensity towards the sacred that manifests itself in unexpected ways, even in those who do not normally believe or practice, in extraordinary situations that engender fear, anomie or disorientation and that have profound existential repercussions. This article aims to investigate the latent spirituality in the face of the critical event represented by the onset of severe disease, based on the analysis of spiritual illness narratives collected in Italy through qualitative interviews with oncological patients. The narratives show how the condition of suffering can bring to light an unexpressed spirituality, consisting of the revitalization of previous traditional faith or the elaboration of an innovative lay spirituality. Data confirm how pathology constitutes a biographical fracture, accompanied by questions and needs of a religious and spiritual nature. In contrast to the prevailing approach in the medical humanities where spirituality is interpreted as a starting resource to which sufferers resort to cope toward the disease, these results indicate that the spiritual dimension is an emerging aspect along the therapeutic pathway and that it is transformed by reflecting the temporality of the biographical experience of illness.
{"title":"“Since I’ve Been Ill, I Live Better”: The Emergence of Latent Spirituality in the Biographical Pathways of Illness","authors":"N. Pannofino","doi":"10.3390/rel15010090","DOIUrl":"https://doi.org/10.3390/rel15010090","url":null,"abstract":"Spirituality can be a crucial resource to draw on to make sense of critical situations that mark a turning point in individual and collective biographies. In these cases, a ritual and symbolic response to the trauma may occur, bringing to the surface a «latent spirituality», that is, a tacit propensity towards the sacred that manifests itself in unexpected ways, even in those who do not normally believe or practice, in extraordinary situations that engender fear, anomie or disorientation and that have profound existential repercussions. This article aims to investigate the latent spirituality in the face of the critical event represented by the onset of severe disease, based on the analysis of spiritual illness narratives collected in Italy through qualitative interviews with oncological patients. The narratives show how the condition of suffering can bring to light an unexpressed spirituality, consisting of the revitalization of previous traditional faith or the elaboration of an innovative lay spirituality. Data confirm how pathology constitutes a biographical fracture, accompanied by questions and needs of a religious and spiritual nature. In contrast to the prevailing approach in the medical humanities where spirituality is interpreted as a starting resource to which sufferers resort to cope toward the disease, these results indicate that the spiritual dimension is an emerging aspect along the therapeutic pathway and that it is transformed by reflecting the temporality of the biographical experience of illness.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"3 2","pages":""},"PeriodicalIF":0.8,"publicationDate":"2024-01-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139438092","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The health/salvation nexus can be better understood if analyzed through the transformations that have affected the social relationship with the sacred in Western society. These changes have caused relevant implications concerning the sphere of “ultimate meaning”, in the words of Peter Berger. Today, we are witnessing a weakening of legitimized “theodicies” capable of promising—according to Max Weber—salvation and guaranteeing “just equalization”, that is, compensation or metaphysical condemnation for worldly conduct. However, this occurs to different extents depending on whether we are in the field of Western religions or new forms of spirituality. Medicine deserves a separate discussion. The hypothesis is that the health/salvation nexus leans towards salvation in the case of Western religions; towards health in the case of medicine; and, in the case of new forms of spirituality it leans neither exactly towards health nor exactly towards salvation: new forms of spirituality promise more than the achievement of health, but less than the achievement of salvation. Ultimately, the health/salvation nexus is structured differently depending on how much Western religions, new forms of spirituality and medicine are able to respond, more or less effectively, to the questions of “theodicy” and of “ultimate meaning”. I use the term of “theodicy” in the way Max Weber and Peter Berger conceived it: therefore, this concept can also be usefully applied to non-theistic and secular worldviews.
{"title":"The Health/Salvation Nexus: Religion, New Forms of Spirituality, Medicine and the Problem of “Theodicy”","authors":"Antonio Camorrino","doi":"10.3390/rel15010097","DOIUrl":"https://doi.org/10.3390/rel15010097","url":null,"abstract":"The health/salvation nexus can be better understood if analyzed through the transformations that have affected the social relationship with the sacred in Western society. These changes have caused relevant implications concerning the sphere of “ultimate meaning”, in the words of Peter Berger. Today, we are witnessing a weakening of legitimized “theodicies” capable of promising—according to Max Weber—salvation and guaranteeing “just equalization”, that is, compensation or metaphysical condemnation for worldly conduct. However, this occurs to different extents depending on whether we are in the field of Western religions or new forms of spirituality. Medicine deserves a separate discussion. The hypothesis is that the health/salvation nexus leans towards salvation in the case of Western religions; towards health in the case of medicine; and, in the case of new forms of spirituality it leans neither exactly towards health nor exactly towards salvation: new forms of spirituality promise more than the achievement of health, but less than the achievement of salvation. Ultimately, the health/salvation nexus is structured differently depending on how much Western religions, new forms of spirituality and medicine are able to respond, more or less effectively, to the questions of “theodicy” and of “ultimate meaning”. I use the term of “theodicy” in the way Max Weber and Peter Berger conceived it: therefore, this concept can also be usefully applied to non-theistic and secular worldviews.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"4 1","pages":""},"PeriodicalIF":0.8,"publicationDate":"2024-01-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139438203","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The legal protection of religious diversity is strewn with difficulties and uncertainties. The re-emergence of religiously motivated demands points to the need to better define the relationship between the legal protection of human rights and religious diversity. The current applicable laws and regulations come from different historical or national contexts, which presents a confusing landscape that calls for a better definition of the protection afforded by the different rights at stake. This article uses a general normative analysis to propose extending the scope of religious minorities to any religious affiliation that does not represent the majority of the population of a given state. This involves shifting from a paradigm of specific protection for certain minorities to one in which all minorities are protected through the universally recognized rights of freedom of religion and nondiscrimination.
{"title":"Religious Diversity, Minorities and Human Rights: Gaps and Overlaps in Legal Protection","authors":"Eduardo Ruiz Vieytez","doi":"10.3390/rel15010087","DOIUrl":"https://doi.org/10.3390/rel15010087","url":null,"abstract":"The legal protection of religious diversity is strewn with difficulties and uncertainties. The re-emergence of religiously motivated demands points to the need to better define the relationship between the legal protection of human rights and religious diversity. The current applicable laws and regulations come from different historical or national contexts, which presents a confusing landscape that calls for a better definition of the protection afforded by the different rights at stake. This article uses a general normative analysis to propose extending the scope of religious minorities to any religious affiliation that does not represent the majority of the population of a given state. This involves shifting from a paradigm of specific protection for certain minorities to one in which all minorities are protected through the universally recognized rights of freedom of religion and nondiscrimination.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"9 9","pages":""},"PeriodicalIF":0.8,"publicationDate":"2024-01-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139438783","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The historical approach to New Testament rhetorical criticism uses ancient Greco-Roman rhetorical theory and practice to better understand the rhetoric and rhetorical context of the New Testament. Since most Bible scholars and students are unfamiliar with ancient Greco-Roman rhetoric, this article summarizes and explains Greco-Roman rhetoric in an accessible way so that non-experts can understand and apply the historical method of New Testament rhetorical criticism. It provides a rigorous step-by-step process for doing rhetorical analysis followed by a rhetorical analysis of 1 Corinthians 15 as an example of the method. This analysis displays Paul’s rhetorical prowess in 1 Corinthians 15 and demonstrates that Paul had more than a passing familiarity with Greco-Roman rhetoric. Overall, this article shows that rhetorical criticism is an indispensable and essential tool needed in the arsenal of biblical exegetes for understanding the New Testament in its original contexts.
{"title":"The Historical Approach to New Testament Rhetorical Criticism: A Rhetorical Analysis of 1 Corinthians 15","authors":"Timothy J. Christian","doi":"10.3390/rel15010088","DOIUrl":"https://doi.org/10.3390/rel15010088","url":null,"abstract":"The historical approach to New Testament rhetorical criticism uses ancient Greco-Roman rhetorical theory and practice to better understand the rhetoric and rhetorical context of the New Testament. Since most Bible scholars and students are unfamiliar with ancient Greco-Roman rhetoric, this article summarizes and explains Greco-Roman rhetoric in an accessible way so that non-experts can understand and apply the historical method of New Testament rhetorical criticism. It provides a rigorous step-by-step process for doing rhetorical analysis followed by a rhetorical analysis of 1 Corinthians 15 as an example of the method. This analysis displays Paul’s rhetorical prowess in 1 Corinthians 15 and demonstrates that Paul had more than a passing familiarity with Greco-Roman rhetoric. Overall, this article shows that rhetorical criticism is an indispensable and essential tool needed in the arsenal of biblical exegetes for understanding the New Testament in its original contexts.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"1 7","pages":""},"PeriodicalIF":0.8,"publicationDate":"2024-01-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139439966","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The story of the patriarch Joseph is a very recurring theme in medieval visual artistic Christian tradition. Joseph, Jacob’s beloved son, is a prefiguration of Christ. The story in Genesis 41, 37–44 fosters the creation of two iconographic types: Joseph’s investiture and Joseph on the Pharaoh’s chariot. The narrative places patriarch Joseph in the court of the Pharaoh of Egypt. However, Christian visuality was created according to the iconic criteria for the representation of political power, contemporary to the configuration of both iconographic types. The aim of this paper is to study the visual mechanisms used in the iconic configuration of the iconographic types of Joseph’s investiture and Joseph on the Pharaoh’s chariot, when the monarch bestows upon Joseph the privilege of his trust. The iconographic analysis of some early and medieval examples of the artistic visuality of Joseph’s story, in Eastern and Western traditions, confirms that they refer back to late ancient and medieval Byzantine tradition. Likewise, it was detected that the resources used in the visual configuration of both iconographic types are linked to the conventionalised mechanisms of the symbolic construction of power.
{"title":"Visual Traditions in the Formation of the Iconographic Types of the Investiture and Triumph of Patriarch Joseph","authors":"María Ángeles Martí Bonafé","doi":"10.3390/rel15010086","DOIUrl":"https://doi.org/10.3390/rel15010086","url":null,"abstract":"The story of the patriarch Joseph is a very recurring theme in medieval visual artistic Christian tradition. Joseph, Jacob’s beloved son, is a prefiguration of Christ. The story in Genesis 41, 37–44 fosters the creation of two iconographic types: Joseph’s investiture and Joseph on the Pharaoh’s chariot. The narrative places patriarch Joseph in the court of the Pharaoh of Egypt. However, Christian visuality was created according to the iconic criteria for the representation of political power, contemporary to the configuration of both iconographic types. The aim of this paper is to study the visual mechanisms used in the iconic configuration of the iconographic types of Joseph’s investiture and Joseph on the Pharaoh’s chariot, when the monarch bestows upon Joseph the privilege of his trust. The iconographic analysis of some early and medieval examples of the artistic visuality of Joseph’s story, in Eastern and Western traditions, confirms that they refer back to late ancient and medieval Byzantine tradition. Likewise, it was detected that the resources used in the visual configuration of both iconographic types are linked to the conventionalised mechanisms of the symbolic construction of power.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"92 6","pages":""},"PeriodicalIF":0.8,"publicationDate":"2024-01-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139440230","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Dariusz Krok, Adam Falewicz, Małgorzata Szcześniak
Emerging adulthood is a time of strong religious change that often leads to deconversion, understood as the abandonment of faith. In the present study, we aimed to verify the role of Catholic religious practices in the deconversion process and the mediating nature of transcendent indebtedness in emerging adults from Poland. In this study, we used the Catholic Religious Practices Questionnaire (CRPQ), the Transcendent Indebtedness to God scale (T-ITG), and the Adolescents’ Deconversion Processes Scale (ADS). Two hundred and fifty-four emerging adults, 135 women (53.1%) and 119 men (46.9%), participated in a study conducted in Southern and Northern Poland between September 2022 and May 2023. Our study results revealed that those involved in both official religiosity and folk practices exhibit lower levels of deconversion, and this relationship is mediated by transcendent indebtedness. The presented research indicates that the belief and sense of obligation to repay a favor or debt to God is a buffering factor in the tendency to withdraw from the religious community and abandon faith.
{"title":"Do Catholic Religious Practices Attenuate the Deconversion of Emerging Adults in Poland? The Mediating Role of Transcendent Indebtedness","authors":"Dariusz Krok, Adam Falewicz, Małgorzata Szcześniak","doi":"10.3390/rel15010085","DOIUrl":"https://doi.org/10.3390/rel15010085","url":null,"abstract":"Emerging adulthood is a time of strong religious change that often leads to deconversion, understood as the abandonment of faith. In the present study, we aimed to verify the role of Catholic religious practices in the deconversion process and the mediating nature of transcendent indebtedness in emerging adults from Poland. In this study, we used the Catholic Religious Practices Questionnaire (CRPQ), the Transcendent Indebtedness to God scale (T-ITG), and the Adolescents’ Deconversion Processes Scale (ADS). Two hundred and fifty-four emerging adults, 135 women (53.1%) and 119 men (46.9%), participated in a study conducted in Southern and Northern Poland between September 2022 and May 2023. Our study results revealed that those involved in both official religiosity and folk practices exhibit lower levels of deconversion, and this relationship is mediated by transcendent indebtedness. The presented research indicates that the belief and sense of obligation to repay a favor or debt to God is a buffering factor in the tendency to withdraw from the religious community and abandon faith.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"2 1","pages":""},"PeriodicalIF":0.8,"publicationDate":"2024-01-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139439711","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Daoist monasteries, which were first popularized in southern China in the late fifth century, reflected major changes in the structure of medieval Daoism. From the perspective of comparative religious history, the rise of Daoist monasteries bears some similarity to the monasticisms that came into being in the Christian and Buddhist traditions; all three originated in hermitic and ascetic practices. However, Daoist monasticism did not naturally stem from the hermetic Daoism tradition; instead, it underwent a two-stage process of “grafting” in terms of its spiritual beliefs and values. The first stage saw the emergence of Daoist scriptures in the Jin and Song periods; in particular, the Lingbao scriptures, which transformed and distilled the tradition of hermetic Daoism practiced in the mountains and invested hermitic practice with a more complete and sacrosanct doctrinal foundation. The second saw the Southern Dynasties’ Celestial Masters order embrace and experiment with the beliefs and values within the Lingbao scriptures; this process introduced the inherent communitarian nature of the Celestial Masters into the development of Daoist monasticism and resulted in the large-scale transformation of religious practice among the Celestial Masters of the period. This change of direction among the Celestial Masters order in the Jin and Song periods toward mountain-based practice led to the establishment of Daoist monasticism, but also to a loss of purity therein.
{"title":"The Celestial Masters and the Origins of Daoist Monasticism","authors":"Qi Sun","doi":"10.3390/rel15010083","DOIUrl":"https://doi.org/10.3390/rel15010083","url":null,"abstract":"The Daoist monasteries, which were first popularized in southern China in the late fifth century, reflected major changes in the structure of medieval Daoism. From the perspective of comparative religious history, the rise of Daoist monasteries bears some similarity to the monasticisms that came into being in the Christian and Buddhist traditions; all three originated in hermitic and ascetic practices. However, Daoist monasticism did not naturally stem from the hermetic Daoism tradition; instead, it underwent a two-stage process of “grafting” in terms of its spiritual beliefs and values. The first stage saw the emergence of Daoist scriptures in the Jin and Song periods; in particular, the Lingbao scriptures, which transformed and distilled the tradition of hermetic Daoism practiced in the mountains and invested hermitic practice with a more complete and sacrosanct doctrinal foundation. The second saw the Southern Dynasties’ Celestial Masters order embrace and experiment with the beliefs and values within the Lingbao scriptures; this process introduced the inherent communitarian nature of the Celestial Masters into the development of Daoist monasticism and resulted in the large-scale transformation of religious practice among the Celestial Masters of the period. This change of direction among the Celestial Masters order in the Jin and Song periods toward mountain-based practice led to the establishment of Daoist monasticism, but also to a loss of purity therein.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"6 10","pages":""},"PeriodicalIF":0.8,"publicationDate":"2024-01-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139439483","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In his Circumfession, Jacques Derrida journeys at length with Saint Augustine. The angle adopted is somewhat autobiographical, its philosophy staying as close as possible to the body, to the intimate, to the family. In Politics of Friendship, the Bishop of Hippo is one interlocutor among others. Once again, the autobiographical vein is kept alive, this time by book IV of Augustine’s Confessions. The episode of private life, the dear friend’s death, opens now onto political dimensions. Saint Augustine plays a pivotal role in what Derrida calls the infinitization of friendship. Over time, links were put in place, and the contemporary society cannot ignore or get rid of them. Our work here goes back to the traces left in the writings of Saint Augustine by the most classic canons of friendship incorporated into Christian theology. In our conclusion, we will see that Derrida puts this tradition in tension with fraternity, family, and community—all elements that the philosopher considers the most problematic in our current situation, and even more so for a democracy to come.
{"title":"Metamorphoses of Friendship: Jacques Derrida and Saint Augustine","authors":"Jacques Julien","doi":"10.3390/rel15010089","DOIUrl":"https://doi.org/10.3390/rel15010089","url":null,"abstract":"In his Circumfession, Jacques Derrida journeys at length with Saint Augustine. The angle adopted is somewhat autobiographical, its philosophy staying as close as possible to the body, to the intimate, to the family. In Politics of Friendship, the Bishop of Hippo is one interlocutor among others. Once again, the autobiographical vein is kept alive, this time by book IV of Augustine’s Confessions. The episode of private life, the dear friend’s death, opens now onto political dimensions. Saint Augustine plays a pivotal role in what Derrida calls the infinitization of friendship. Over time, links were put in place, and the contemporary society cannot ignore or get rid of them. Our work here goes back to the traces left in the writings of Saint Augustine by the most classic canons of friendship incorporated into Christian theology. In our conclusion, we will see that Derrida puts this tradition in tension with fraternity, family, and community—all elements that the philosopher considers the most problematic in our current situation, and even more so for a democracy to come.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"5 45","pages":""},"PeriodicalIF":0.8,"publicationDate":"2024-01-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139439695","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The emergence of African Christianity from missionary tutelage towards the close of the nineteenth century and early twentieth century raised concerns of syncretism that only eased with arguments of contextualisation in the 1970s. The arguments some missiologists in Southern Africa made, especially about the older Spirit churches (Zion and Apostolic churches) as indigenising agents, almost retired the concept of syncretism in relation to these churches in favour of recognising them as being responsive to their context—hence, agents of contextualisation. The advent of the neo-prophetic movement requires a reconsideration of both the concepts of syncretism and contextualisation of the Christian faith, especially in light of the alleged interaction of some in this movement with ancestral spirits. The article concerns itself with the question: why does the advent of neo-prophetism require a conceptual reconsideration of syncretism and contextualisation and to what end? The search for an answer to this question adopts a qualitative desktop research approach. The study seeks to understand the reasons for the traditional healing (sangoma) prophet phenomenon requiring a reconsideration of the mentioned concepts.
{"title":"Reconsidering Syncretism and Contextualization: The sangoma-Prophet Phenomenon in South African Neo-Prophetic Pentecostalism","authors":"T. R. Mofokeng","doi":"10.3390/rel15010084","DOIUrl":"https://doi.org/10.3390/rel15010084","url":null,"abstract":"The emergence of African Christianity from missionary tutelage towards the close of the nineteenth century and early twentieth century raised concerns of syncretism that only eased with arguments of contextualisation in the 1970s. The arguments some missiologists in Southern Africa made, especially about the older Spirit churches (Zion and Apostolic churches) as indigenising agents, almost retired the concept of syncretism in relation to these churches in favour of recognising them as being responsive to their context—hence, agents of contextualisation. The advent of the neo-prophetic movement requires a reconsideration of both the concepts of syncretism and contextualisation of the Christian faith, especially in light of the alleged interaction of some in this movement with ancestral spirits. The article concerns itself with the question: why does the advent of neo-prophetism require a conceptual reconsideration of syncretism and contextualisation and to what end? The search for an answer to this question adopts a qualitative desktop research approach. The study seeks to understand the reasons for the traditional healing (sangoma) prophet phenomenon requiring a reconsideration of the mentioned concepts.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"4 8","pages":""},"PeriodicalIF":0.8,"publicationDate":"2024-01-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139440220","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Interpretations of quantum physics are shown to presuppose the reality of consciousness. But if a minimal realism about the external world is true, then the consciousness presupposed by quantum reality cannot be only that of the scientific observer, cannot be only ‘local’ but must be ‘global’. Global consciousness is argued to have all and only the essential properties of God. Quantum reality depends on God’s consciousness and the physical world depends on quantum reality. Therefore, the physical world depends on God’s consciousness.
{"title":"Quantum Physics and the Existence of God","authors":"Stephen Priest","doi":"10.3390/rel15010078","DOIUrl":"https://doi.org/10.3390/rel15010078","url":null,"abstract":"Interpretations of quantum physics are shown to presuppose the reality of consciousness. But if a minimal realism about the external world is true, then the consciousness presupposed by quantum reality cannot be only that of the scientific observer, cannot be only ‘local’ but must be ‘global’. Global consciousness is argued to have all and only the essential properties of God. Quantum reality depends on God’s consciousness and the physical world depends on quantum reality. Therefore, the physical world depends on God’s consciousness.","PeriodicalId":38169,"journal":{"name":"Religions","volume":"28 21","pages":""},"PeriodicalIF":0.8,"publicationDate":"2024-01-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139443330","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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