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Moving Forward Together: The Future of Science and Faith 共同前进:科学与信仰的未来
IF 0.7 Pub Date : 2023-12-01 DOI: 10.56315/pscf12-23franklin
Patrick S. Franklin
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引用次数: 0
Real Structures and Divine Action Externalism: A Solution to Benacerraf's Problem 真实结构与神行外在论:贝纳塞拉夫问题的解决方案
IF 0.7 Pub Date : 2023-12-01 DOI: 10.56315/pscf12-23schultz
Walter J. Schultz
Paul Benacerraf claimed in 1973 that realist accounts of truth which are applicable to propositions of both mathematics and science inevitably conflict with accounts of how propositions are known. This article presents a solution to the problem based on two assumptions: (1) that the God of the Bible is absolutely self-sufficient; and (2) that God is creating, providentially guiding, and redeeming according to his plans for his purposes in Christ. A coherent synthesis of what these assumptions entail itself entails that “abstract” and physical structures are real and that propositional knowledge of them is a matter of one’s cognitive faculties functioning properly due to God’s acting.
Paul Benacerraf在1973年声称,适用于数学和科学命题的现实主义真理描述不可避免地与如何认识命题的描述相冲突。本文提出了一个基于两个假设的解决方案:(1)圣经中的神是绝对自给自足的;(2)神正在按照他在基督里的计划创造、引导和救赎。对这些假设的连贯综合意味着,“抽象的”和物理结构是真实的,对它们的命题知识是一个人的认知能力在上帝的作用下正常运作的问题。
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引用次数: 0
Who Are You Really? A Philosopher’s Inquiry into the Nature and Origin of Persons 你究竟是谁?哲学家对人的本质和起源的探索
IF 0.7 Pub Date : 2023-12-01 DOI: 10.56315/pscf12-23rasmussen
Joshua Rasmussen
WHO ARE YOU REALLY? A Philosopher's Inquiry into the Nature and Origin of Persons by Joshua Rasmussen. Downers Grove, IL: IVP Academic, 2023. 304 pages. Paperback; $30.00. ISBN 9781514003947. *In this text, philosopher Joshua Rasmussen attempts to understand the nature of human persons (Part One) and their origin (Part Two) through a study of human consciousness. While his book is an exercise in philosophical analysis, he offers reflections on the plausibility of his arguments in light of recent findings in psychology and theoretical physics. *In the first two chapters, Rasmussen establishes the framework for his analysis. Of particular significance is his use of introspection to argue against reductionist accounts of consciousness. By introspection, he means attention to first-person experience of the data of consciousness, such as thoughts and feelings (pp. 8-10). Such attention shows that the best explanation of consciousness will be one that accounts for the reality of mental states. Since we can have what Rasmussen calls a direct, introspective awareness of mental states, we can know these states are real (pp. 30, 40). *The next four chapters build upon this realist account of the contents of consciousness by attending to thoughts, perceptions, intentions, and values. In each case, Rasmussen concludes that the best way to account for the existence of these mental states is by changing our orientation from a "mindlessness frame" to a "mind-first" frame (p. 123). So, for example, introspection reveals that thoughts are real, but are not the same as, nor are they simply reducible to, brain states (pp. 57-59). Likewise, introspection reveals that the elements necessary for a free choice--i.e., agency, intention, and options--are present in acts of willing, and that the reality of these mental acts is confirmed insofar as they affect material states (p. 116). In summary, the existence of these various mental states requires a mental context, which is the mind. But since mental states also change, there must be a constant that anchors the mental context, and that anchor is what Rasmussen means by a person. "Qualities in consciousness depend on the existence of someone with a mind" (p. 142, emphasis mine). *There is much that is relevant in these chapters to those interested in how science might inform philosophy of mind. In his analysis of thoughts, Rasmussen notes physicist Alex Rosenberg's objection to the existence of a mind (p. 74). Rosenberg's critique provides Rasmussen with an example of how science can help philosophy clarify the question. In this case, the question is what kind of material must exist for thoughts to exist. Introspection reveals the need to posit some "material" that cannot be accounted for only by reference to the data of physics. In his analysis of the will, Rasmussen notes that recent studies in neuroscience have found evidence that conscious acts precede the quantifiable brain activity associated with those acts, thus
你到底是谁?约书亚·拉斯穆森的《哲学家对人的本质和起源的探究》。downners Grove, IL: IVP Academic, 2023。304页。平装书;30.00美元。ISBN 9781514003947。*在这篇文章中,哲学家Joshua Rasmussen试图通过对人类意识的研究来理解人类的本质(第一部分)和他们的起源(第二部分)。虽然他的书是哲学分析的练习,但他根据心理学和理论物理学的最新发现,对他的论点的合理性进行了反思。*在前两章中,Rasmussen为他的分析建立了框架。特别重要的是,他用内省来反驳还原论对意识的描述。通过内省,他的意思是关注第一人称体验的意识数据,如思想和感觉(第8-10页)。这种关注表明,对意识的最好解释将是对精神状态的现实的解释。既然我们可以拥有拉斯穆森所说的对精神状态的直接的、内省的意识,我们就可以知道这些状态是真实的(第30,40页)。*接下来的四章将通过关注思想、知觉、意图和价值来建立对意识内容的现实主义解释。在每一种情况下,Rasmussen总结说,解释这些精神状态存在的最好方法是将我们的取向从“无意识框架”转变为“思维优先”框架(第123页)。因此,例如,内省揭示了思想是真实的,但与大脑状态不同,也不能简单地归结为大脑状态(第57-59页)。同样,内省揭示了自由选择所必需的元素——即:,代理,意图和选择——都存在于意愿行为中,并且这些心理行为的真实性在它们影响物质状态时得到证实(第116页)。总之,这些不同的心理状态的存在需要一个心理环境,也就是心灵。但由于心理状态也会改变,必须有一个常量来锚定心理环境,这个锚就是拉斯穆森所说的人。“意识的品质取决于有思想的人的存在”(第142页,我的重点)。*对于那些对科学如何影响心灵哲学感兴趣的人来说,这些章节中有很多相关的内容。在对思想的分析中,拉斯穆森注意到物理学家亚历克斯·罗森伯格反对心灵的存在(第74页)。罗森博格的批评为拉斯穆森提供了一个例子,说明科学如何帮助哲学澄清这个问题。在这种情况下,问题是什么样的物质必须存在才能使思想存在。内省揭示了需要假设一些不能仅通过参考物理数据来解释的“材料”。在对意志的分析中,拉斯穆森指出,最近的神经科学研究发现,有意识的行为先于与这些行为相关的可量化的大脑活动,因此支持自由意志的概念。另一项研究发现,有意识的行为在不违背物理定律的情况下对大脑产生重大影响(第118-19页)。这些研究和其他研究证实,精神行为,如有意识的意图,会影响物质状态,如大脑活动。*在第一部分的最后两章中,Rasmussen用他所谓的“意识实体理论”解释了这些有意识行为的整合。简而言之,人是一个统一了精神和物质两方面的实体,因此,因果算子既不是精神的也不是物质的,而是意识实体的一种能力。此外,这种有意识的实体解释了人的统一性(第172页)。一方面,只有当一个人的意识状态被确认为真实时,这个人才能被理解。然而,尽管这些状态都是真实的,但它们都只是构成一个人的不同部分。一个人的本质不是这些部分,而是统一所有这些部分的物质。拉斯穆森在这里提出了一个也许是他最有趣的科学研究的例子,这个例子与理解他的人的理论有关。物理学家Carlo Rovelli解释说,物质最好被理解为信息,而不是空间。这就允许这样一种可能性,即思想和身体只是一个潜在量子场的不同方面(第165页),他在书的后面又回到了这种可能性。*在第二部分中,拉斯穆森试图通过描述人的来源的条件来解释人的起源(第二章)。9-11),然后解释什么可能满足这些条件(第11章)。12 - 13)。首先,他认为任何能够产生意识实体的东西本身必须是有意识的(第207页),它必须是一个整合意识行为的统一体(第216页),并且它必须随着时间的推移而相同(第231,233页)。 如果读者无法用自己对这些区别的理解来补充拉斯穆森的论点,他们很可能要么拒绝这本书关于他们自己有意识行为的真实性的基本断言,要么简单地相信拉斯穆森的结论是c
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引用次数: 0
Did the New Testament Authors Believe the Earth Is Flat? 新约》作者相信地球是平的吗?
IF 0.7 Pub Date : 2023-12-01 DOI: 10.56315/pscf12-23horst
William Horst
Certain scholars find evidence that the authors of the New Testament held to the cosmology of the ancient Near East, in which the sky is regarded as a solid dome over a flat earth. However, it was uncontroversial among Greco-Roman astronomers that the earth was spherical and was surrounded by a celestial sphere of stars. This article explores knowledge of the “two spheres” model of the cosmos in the first century CE, as this would have been become known to inhabitants of the Mediterranean world through education, word of mouth, popular astrology, and representations of the terrestrial and celestial spheres on sundials, coins, and public art. Based on these factors and the sophistication of their compositions, a number of contributors to the New Testament likely understood the earth to be spherical; their knowledge has exegetical and hermeneutical implications for discussions about scripture vis-à-vis modern science.
某些学者发现证据表明,《新约》的作者坚持古代近东的宇宙观,认为天空是平面地球上的一个坚实的圆顶。然而,在希腊罗马天文学家中,地球是球形的,被一个由星星组成的天球所包围,这是没有争议的。这篇文章探讨了公元一世纪的宇宙“两天球”模型的知识,因为地中海世界的居民通过教育、口口相传、流行占星术以及日晷、硬币和公共艺术上对地球和天体的代表已经知道了这一点。基于这些因素及其复杂的组成,《新约》的许多贡献者可能认为地球是球形的;他们的知识具有训诂学和解释学的含义,对圣经的讨论可见-à-vis现代科学。
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引用次数: 0
Readings on Evolution and the Nature of Science: One Christian’s Perspective 进化论与科学本质》读本:一个基督徒的视角
IF 0.7 Pub Date : 2023-12-01 DOI: 10.56315/pscf12-23miller
Keith B. Miller
READINGS ON EVOLUTION AND THE NATURE OF SCIENCE: One Christian's Perspective by Keith B. Miller. Morgantown, PA: Mastof Press, 2022. 224 pages. Paperback; $20.00. ISBN: 9781601268129. *Keith B. Miller has dedicated his career to conducting paleontological and geological research and teaching at a public university. In addition to his many contributions to the geoscience literature and his activity in professional societies, he has contributed multiple provocative articles that advanced faith and science dialogue, many in Perspectives on Science and Christian Faith. Readings on Evolution and the Nature of Science: One Christian's Perspective is a collection of sixteen of Miller's articles published between 1993 and 2018 and one previously unpublished manuscript. The articles are clustered among five sections that represent the foci of Miller's writing and public address. *In The Nature of Science section, Miller addresses misunderstandings of science held by the public. He describes how misconceptions have been promoted by traditional young earth creationists and intelligent design advocates who have great contemporary influence on churches, seminaries, local school boards, and state legislatures. In footnotes to the first article, "The Similarity of Theory Testing in the Historical and 'Hard' Sciences," Miller reveals that the integrity of historical science (such as geology and paleontology) was debated in the development of Kansas science education standards. Drawing from the philosophy of science and using examples from geology, he defends historical science as not different from "hard" science in its predictive and explanatory power. *While evolution is the volume's overarching theme, in the second article Miller examines science's nature as applied to the public debate over anthropogenic global warming. He recognizes widely held misconceptions of science that fuel the rejection of controversial theories such as climate change and evolution. These include misunderstandings of fact and theory and the misconception that "unproven" theories should not become the basis for public action. To demonstrate the importance of scale and context in theory making, Miller presents actual data sets revealing patterns of global environmental change at different scales and timeframes. Incidentally, those climatic patterns up to 2012, the year of the article's original publication, have persisted since with increasingly observable and negative consequences. Finally, Miller considers the widespread rejection of scientific consensus motivated by religious, economic, political, or philosophical interests. *Two articles in this section focus on evolution as science, written to scientists and science educators likely holding an evolutionary view. In "The Misguided Attack on Methodological Naturalism," Miller rejects the intelligent design (ID) movement's claim that methodological naturalism (MN), the presupposition that limits science's purview to natural phenomena
米勒描述了将生命早期的始祖物种划分为分类群的困难,并提供了比寒武纪更古老的后生动物的例子,这些后生动物显示出身体结构复杂性的渐进增加,而不是突然增加。米勒对前寒武纪的化石记录进行了详实的概述。他认为,“爆炸”持续了2000万年或更长时间,在此之前,软体后生动物的复杂性至少增加了4000万年。*《共同的血统、过渡形式和化石记录》是一本文字清晰、插图充分的进化论辩护书,突出了过去2.5亿年间生活在地球上的不同哺乳动物群体及其可能的四足动物祖先。米勒“顺着生命之树往下爬”,展示了哺乳动物群体越来越老的祖先如何变得越来越难以与其他群体最古老的祖先区分开来。《在古生物学课堂上驳斥进化论的常见误解》是为大学水平的教师编写的,其中包括一个涉及恐龙分类群的创新的梯形图构建练习,以演示进化关系是如何确定的。米勒强调,在科学概念的历史背景下提出科学概念是一种有效的方法,可以对抗学生带到课堂上的错误观点。*进化论和神学的关系用四篇文章来阐述(包括上面描述的一篇)。在《不断进化的造物的神学含义》一书中,米勒解释说,生命的进化史与造物的完整性、巨大性和善良性是一致的;上帝创造活动的内在性和进步性;以及上帝在创造中的形象。《不断进化的创造:矛盾修饰法还是富有成效的洞察?》一书回归科学和神学的本质,重点探索如何减少科学与信仰的冲突观点。该部分的最后一篇文章“上帝、进化和成为人”是为神学院学生写的,描述了古人类(现代人和与之密切相关的灭绝物种)的化石记录,通过古生物学、遗传学和推断行为的比较,展示了潜在的进化关系。米勒评论了上帝意象的含义以及我们对身体和灵魂的理解。*邪恶的问题部分以自然灾害的神学含义开始。米勒质疑自然灾害是创世纪第3章中描述的堕落的结果,还是撒旦对自然的操纵,或者通常反映了上帝对有罪的人类的审判。考虑到诗篇和其他圣经故事的见证,他得出结论,堕落后的创造是好的。此外,地质记录显示,严重的自然事件有规律地发生在秋天之前。我们认为是危险的干扰对维持自然系统(自然秩序)是必不可少的。过去控制灾害的尝试,如扑灭野火、修改海岸和控制洪水,往往使这些灾害更加严重。为了与受造界和谐相处,我们可以应用圣经中环境管理的概念。*“上帝看到它是好的”:创造秩序中的死亡和痛苦”解决了“自然邪恶”的问题,当未解决时导致不信,“就像达尔文自己一样”(第198页)。米勒回顾了传统的和新颖的神正论方法。认识到被钉在十字架上的基督参与了他所创造的苦难和死亡,米勒提出“身体上的死亡、痛苦和苦难是表现基督般的品格的机会”(第205页)。在最后一篇文章中,米勒从托尔金的《精灵宝钻》和《指环王》中汲取了对邪恶问题的见解。*科学作为基督徒的职业是一篇与露丝·道格拉斯·米勒合著的文章,《走在人迹罕至的路上:履行科学的职业》。米勒夫妇鼓励学生和早期职业科学家在其教义和传统中寻找他们的信仰,以激励和指导他们的工作,以荣耀上帝并扩展他的国度。*自始至终,米勒都极力避免神圣/世俗的二分法,相信上帝“对我们生活的方方面面都有要求”(第1页)。一些基督教学院的教授为了获得终身教职,被要求写一篇“信仰与学习”的论文,对于那些不习惯在专业工作中涉及神学的人来说,这是一项繁重的任务。在这里,米勒在受雇于一所“世俗”大学期间已经写了17篇这样的论文!科学教育工作者可以从阅读米勒的作品中受益,以发展对科学和神学适用于起源、气候变化和公共卫生等主题的范围的正确理解。我把这本书中的多篇文章作为大学课程的阅读材料。 值得注意的是,米勒常常比福音派学者早三到五年重新燃起对这些话题的兴趣。米勒可能会将材料组织成一个统一的文本,以达到更广泛或更多的目标,而不是重新发布材料覆盖范围适度重叠的单独文章
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引用次数: 0
The Digital Public Square: Christian Ethics in a Technological Society 数字公共广场技术社会中的基督教伦理
IF 0.7 Pub Date : 2023-12-01 DOI: 10.56315/pscf12-23thacker
THE DIGITAL PUBLIC SQUARE: Christian Ethics in a Technological Society edited by Jason Thacker. Brentwood, TN: B&H Academic, 2023. 384 pages. Paperback; $34.99. ISBN: 9781087759821. *Questions about the role of digital technologies are becoming increasingly important. In 2014, Luciano Floridi published The Onlife Manifesto, arguing that the digital and physical worlds were in the process of merging and that any meaningful distinction between offline and online was shrinking. The advance in digital technology provides fertile ground for academic discussion of digital technologies and their role in human society. Following the popularity of The Age of AI, Jason Thacker has quickly become one of the prominent voices in evangelical thought in this area. His most recent contribution is an edited volume, The Digital Public Square, which focuses on issues of public theology such as censorship, sexual ethics, hate speech, or religious freedom as they present themselves in the digital milieu. Following Jacques Ellul, Thacker dubs this milieu "the technological society." *The book contains thirteen articles that are divided into three major sections which attempt to articulate a public theology for the technological society. Public theology is a relatively young field. Hak Joon Lee suggests that public theology seeks to engender religious discourse within the context of a pluralistic society by acknowledging the importance of human rights, tolerance, equality, and other democratic values without suppressing the variety of possible expressions of religion.1 Public theology is a theology done towards, with, and for the general public for the sake of the common good of the society. *The first section attempts to provide the foundation for public theology in a technological society. Chapter 1 sets out a Christian philosophy of technology, chapter 2 advocates for the virtue of patience in online interactions, and chapter 3 charts a middle path between technological optimism and pessimism in US attitudes toward technology. A particular standout is chapter 4, Patricia Shaw's extensive survey of international technology policy in "The Global Digital Marketplace." While, like most policy articles, it is a little dry, Shaw's article is thorough, well sourced, and well organized. Finally, chapter 5 discusses the challenges of free speech in a digital milieu and the limits of policy-based approaches. *The second section of the book includes six articles that address specific issues in public theology with an eye toward specifically digital iterations of these issues. This section covers implications of freedom of speech on digital media (chap. 6), specifically hate speech (chap. 7), content moderation (chap. 8), and pornography (chap. 9). It also addresses the explosion of conspiracy theories and the problem of digital misinformation (chap. 10) and the rise of digital authoritarianism (chap. 11). Finally, the third section offers two articles that articulate the churc
数字公共广场:技术社会中的基督教伦理,杰森·塞克尔编辑。布伦特伍德,田纳西州:B&H学术,2023。384页。平装书;34.99美元。ISBN: 9781087759821。*关于数字技术作用的问题变得越来越重要。2014年,卢西亚诺·弗洛里迪(Luciano Floridi)发表了《Onlife Manifesto》,认为数字世界和现实世界正处于融合的过程中,线下和线上之间任何有意义的区别都在缩小。数字技术的进步为数字技术及其在人类社会中的作用的学术讨论提供了肥沃的土壤。随着《人工智能时代》的流行,Jason Thacker迅速成为该领域福音派思想的杰出声音之一。他最近的贡献是一个编辑的卷,数字公共广场,重点关注公共神学问题,如审查制度,性伦理,仇恨言论,或宗教自由,因为他们在数字环境中表现自己。继雅克·埃卢之后,塞克尔将这种环境称为“技术社会”。*这本书包含十三篇文章,分为三个主要部分,试图阐明一个公共神学的技术社会。公共神学是一个相对年轻的领域。李学俊(Hak Joon Lee)认为,公共神学通过承认人权、宽容、平等和其他民主价值观的重要性,寻求在多元社会的背景下产生宗教话语,而不压制各种可能的宗教表达公共神学是一种为了社会的共同利益而面向大众、与大众合作、为大众服务的神学。*第一部分试图为技术社会中的公共神学提供基础。第一章阐述了基督教的技术哲学,第二章倡导在线互动中的耐心美德,第三章描绘了美国人对技术态度的乐观主义和悲观主义之间的中间道路。其中特别突出的是第4章,帕特里夏·肖在《全球数字市场》中对国际技术政策的广泛调查。虽然,像大多数政策文章一样,这篇文章有点枯燥,但肖的文章是全面的,来源良好,组织良好。最后,第五章讨论了数字环境下言论自由的挑战以及基于政策的方法的局限性。*本书的第二部分包括六篇文章,涉及公共神学中的特定问题,并着眼于这些问题的具体数字迭代。本节涵盖言论自由对数字媒体的影响(第6章),特别是仇恨言论(第7章)、内容节制(第8章)和色情(第9章)。它还涉及阴谋论的爆发和数字错误信息的问题(第10章)以及数字威权主义的兴起(第11章)。最后,第三部分提供了两篇文章,从门徒(第12章)和公众见证(第13章)的角度阐明了教会在技术社会中的角色。*值得立即注意的一点是,这本书更多地与公共神学有关,特别是与言论自由有关,而不是与数字技术有关。许多文章都将讨论的话题置于数字环境的背景下——例如,Twitter、Meta或YouTube等公司应该如何过滤或压制仇恨、色情或其他冒犯性的表达(第16章)。(5、7、8、9)——但这本书的中心问题并非来自技术或工程哲学。它们是在数字世界背景下探索的公共神学和政策中的长期问题。虽然我不能批判性地与每篇文章互动,但几个例子将为读者提供一个期望的样本。*在第一章引言中,杰森·塞克尔试图阐述一种独特的基督教技术哲学。他以雅克·埃卢尔、尼尔·波兹曼和阿尔伯特·博格曼的著作为基础,提出基督教的技术哲学应该拒绝技术工具主义,或者认为“技术”广义上只是一种中立的工具(第7-14页)。相反,他认为基督教的技术哲学理解我们以复杂的方式与技术互动(第14页),它寻求提供“代理和责任的框架,同时扩展我们对技术的看法,以看到这些工具的更大的社会影响”(第20页)。然而,目前还不完全清楚它是如何做到的。萨克尔试图在技术工具主义和技术决定论之间开辟一条道路,但他没有为数字环境中代理的严格描述辩护,也没有澄清数字行为者何时或如何负责。 考虑到一些学者认为机器在某种意义上被视为代理,这一点似乎尤为重要——例如约翰·苏林斯(John Sullins)或克里斯汀·李斯特(Christian List)。塞克尔认为,基督徒必须采取有原则的多元主义,这是公共神学家之间社会和政治互动的一种流行模式,并对科技行业、政府行为者和民众在参与数字公共广场时所面临的困难有更深入的理解(第22-23页)。考虑到这一点,这本书中没有工程师、开发人员或技术人员撰写的文章是很奇怪的。*奥利维亚·埃诺斯(第11章)对明确的数字威权主义的不良影响进行了详尽的描述,将其定义为“专制政权利用数字技术监视、镇压和操纵国内外人口”(第266页)。她关注的是俄罗斯和东南亚的例子,包括但不限于中国。然而,和许多人一样,Enos将强大的数字自由主义作为规范,这一立场也面临着挑战。数字自由主义催生了肖莎娜·祖博夫(Shoshana Zuboff)所说的“监控资本主义”。似乎有理由认为,监控资本主义和数字威权主义有很多共同之处。如果这是准确的,那么伊诺斯的数字自由主义很可能导致另一种形式的威权主义。尽管埃诺斯对明确的数字威权主义带来的挑战的描述非常好,但它并没有有效地考虑到类似趋势在数字自由主义国家的兴起;这是她的论点的一个明显的弱点。*《数字公共广场》更多地是关于一个拥抱数字世界的公共神学,而不是关于生活在数字世界中的意义,也不是关于对数字公共广场或数字社区构成的深刻思考(这些问题本身就很有趣)。这将有助于作者在讨论的哲学和神学方面更深入地参与技术哲学中更广泛的当代来源。雅克·埃卢的影响是显而易见的。然而,Peter-Paul Verbeek和Luciano Floridi只被提到过一次。而其他参与讨论的著名哲学家,如唐·伊德、查尔斯·埃斯、香农·瓦洛尔、马克·科克尔伯格或约翰·丹纳赫则完全缺席。这本书将吸引那些对公共神学感兴趣的人。它的许多政治假设来自古典自由主义,神学假设来自改革宗传统。赞同这些传统的人会欣赏这本书。最后,一些章节将作为优秀的介绍性资源,任何人探索在数字环境中的立法和政策的实际问题。*注*1Hak Joon Lee,“公共神学”,载于《剑桥基督教政治神学指南》,Craig Hovey和Elizabeth Phillips主编(英国剑桥:剑桥大学出版社,2015),第44页。*由大峡谷大学神学系兼职讲师K. Lauriston Smith审查,凤凰城,AZ 85017。
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引用次数: 0
Virtue and Artificial Intelligence 美德与人工智能
IF 0.7 Pub Date : 2023-12-01 DOI: 10.56315/pscf12-23schuurman
Derek C. Schuurman
Two questions concerning artificial intelligence (AI) and virtue are explored. The first question is whether AI is capable of virtue, and the second question explores if AI can assist humans in the acquisition of virtue. It is argued that AI cannot be a moral agent and therefore cannot genuinely be virtuous. However, AI can perform behaviors that are in accordance with virtuous behavior. The notion of "virtue-by-proxy" is introduced in which virtuous programmers can strive to design AI programs that are trained to mimic certain virtues or behave in accordance with virtue. Next, it is argued that since AI systems can nudge humans toward repeated practices and habits, they will inevitably shape and form users. Thus, AI systems might be designed to assist humans with virtue formation; likewise, they could be misdirected to encourage certain vices. Finally, the concept of virtue in the Christian tradition is contrasted with secular notions of virtue and is used to inform limits on the role of AI in virtue formation.
本文探讨了人工智能与美德的两个问题。第一个问题是人工智能是否有能力获得美德,第二个问题是人工智能是否能够帮助人类获得美德。有人认为,人工智能不可能是一个道德的主体,因此不可能真正有道德。然而,人工智能可以执行与良性行为相一致的行为。引入了“代理美德”的概念,其中善良的程序员可以努力设计人工智能程序,训练它们模仿某些美德或按照美德行事。其次,有人认为,由于人工智能系统可以推动人类重复的做法和习惯,它们将不可避免地塑造和形成用户。因此,人工智能系统可能被设计成帮助人类形成美德;同样,他们也可能被误导去鼓励某些恶习。最后,基督教传统中的美德概念与世俗的美德概念形成对比,并用于告知人工智能在美德形成中的作用的限制。
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引用次数: 0
Modifying Our Genes: Theology, Science and “Playing God” 改变我们的基因神学、科学与 "扮演上帝"
IF 0.7 Pub Date : 2023-12-01 DOI: 10.56315/pscf12-23massmann
Alexander Massmann, Keith R. Fox
MODIFYING OUR GENES: Theology, Science and "Playing God" by Alexander Massmann and Keith R. Fox. London, UK: SCM Press, 2021. vii + 151 pages. Paperback; $21.49. ISBN: 9780334059530. *Modifying Our Genes: Theology, Science and "Playing God" is a thought-provoking exploration of the ethical, theological, and scientific implications surrounding human genome editing. Written by Alexander Massmann, a theologian, and Keith R. Fox, a scientist, this book examines the topic clearly and is comprehensible even for those without a background in genetics or bioethics. While their ethical considerations are biblically based, they also draw upon arguments in philosophy and other fields to facilitate a more inclusive debate. *Chapter 1 discusses the overall significance of genome editing using CRISPR-Cas9, and lays out key themes discussed in subsequent chapters. Developed by Emmanuelle Charpentier and Jennifer Doudna just over a decade ago, CRISPR-Cas9 greatly simplifies the process of making alterations at precise locations in DNA compared to previous methods. While this molecular tool can be used to genetically modify body cells in children or adults (somatic gene editing), these alterations are not passed on to future generations, unlike alterations to human embryos (germline gene editing), which are of greater ethical concern to Massmann and Fox. *For the benefit of the layperson, chapter 2 provides a basic primer in genetics and the CRISPR-Cas9 method. The authors note that over 10,000 different inherited human diseases are caused by a defect in a single gene and would be the most feasible targets for therapeutic genome editing. However, many human traits and disorders result from a complex interaction between multiple genes and are less -amenable to genetic intervention. Moreover, Massmann and Fox point out that environmental, lifestyle, and developmental factors work together with genes to determine human traits and diseases--we are not simply a "product" of our genes alone! They describe, in simple terms, how the Cas9 protein uses a guide RNA to precisely direct the position of a double-stranded cut in DNA, and how repair of the cut by nonhomologous end-joining leads to short deletions or insertions that usually inactivate the gene. Repair of the cut by homologous recombination is less clearly explained in this book. The authors also do not mention base editing or prime editing at all. These variations of CRISPR-Cas9 technology, reported in peer-reviewed journals by 2019, correct mutated copies of genes without making double-stranded cuts in DNA or requiring a corrective donor DNA molecule. *In chapter 3, the authors briefly summarize the successes so far with therapeutic genome editing in children or adults, especially for genetic disorders involving the blood, such as sickle cell anemia, beta thalassemia, and leukemia. For disorders involving other body tissues and organs, they note the challenge that must be overcome in delivering gene editing tool
对于这种批评,他们只能说,PGD和基因组编辑都需要胚胎选择。他们主张将PGD的使用限于医学考虑,最好是为了避免生下患有非常严重疾病的孩子。这与他们的观点(第63页)是一致的,即“一个有意义和充实的生活将会因为造成重大和持续的痛苦而变得更加困难。”在第62页,他们建议在体外受精之前选择没有有害突变的精子,以增加适合植入的健康胚胎的数量。然而,他们没有解释这种选择如何在不破坏精细胞的情况下进行,也没有提供任何参考资料。*在第4章中,Massmann和Fox考虑了体细胞或种系基因编辑在引入非医学增强方面的可能性,例如提高运动能力、记忆力和寿命。他们认为,基因增强可能会加剧弱势群体的社会不平等,导致社会参与减少,政治或经济机会减少。他们对这样一种假设提出质疑,即更强的身体和精神能力将带来更充实的生活,并重申他们对这可能导致对患有遗传疾病或残疾的人的歧视表示关切。作者还质疑父母为孩子选择增强功能是否合适。孩子会不会变得更像商品,而不是珍贵的礼物,受制于我们自己的设计或意愿?考虑到这些论点,作者建议将基因组编辑限制在医疗和治疗程序中,他们将其定义为恢复或保留器官功能的任何干预。*第五章重点介绍世界各地优生学的历史。Massmann和Fox指出,纳粹杀害了大约20万残疾人,其动机并非出于种族考虑,也不是担心后代可能会遗传基因缺陷。相反,这是出于经济上的考虑(照顾残疾人的成本和他们缺乏生产力),以及一种强调独立和身体功能,同时边缘化依赖、软弱和脆弱的“体能主义者”心态。作者担心,影响深远的基因组修改,尤其是基因组增强,将强化我们社会中的残疾主义心态,导致反残疾偏见。*在最后一章(第六章)中,Massmann和Fox考虑了人类的尊严,这源于我们“按照上帝的形象”被创造出来,以及它对生物技术进步的影响。他们认为,人的尊严不仅仅是对个人自主权的尊重;它还包括为他人的利益而工作,照顾好自己的身体和个人健康的道德呼吁。这组作者断言,如果存在重大健康风险,即使个人已经知情同意,社会也不应允许诸如基因增强之类的技术自由销售。另一方面,他们指出,作为上帝形象的承载者,我们可以用科学“驯服破坏性的力量,在混乱威胁生命的地方恢复秩序”(第130页)。作者的结论是,当我们使用新技术来克服疾病和虚弱时,我们必须以一种尊重患者、开发这些技术的科学家和管理这些技术的护理人员的尊严的方式进行。我们还必须确保我们对提高功能水平的热情不会导致将残疾人排除在外。* Brian T. Greuel, John Brown University生物学名誉教授,Siloam Springs, AR 72761。
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引用次数: 0
One Dot to Another 一个点到另一个点
IF 0.7 Pub Date : 2023-12-01 DOI: 10.56315/pscf12-23peterson
James C. Peterson
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引用次数: 0
Pierre Gassendi: Humanism, Science, and the Birth of Modern Philosophy 皮埃尔-加森迪:人文主义、科学与现代哲学的诞生
IF 0.7 Pub Date : 2023-12-01 DOI: 10.56315/pscf12-23bellis
PIERRE GASSENDI: Humanism, Science, and the Birth of Modern Philosophy edited by Delphine Bellis, Daniel Garber, and Carla Rita Palmerino. London, UK: Routledge, 2023. 416 pages. Hardcover; $160.00. ISBN: 9781138697454. *Pierre Gassendi (1592-1655) is one of those names in the history of science whose contribution remains only vaguely understood or remembered. A French Catholic priest, philosopher, mathematician, humanist, and astronomer, Gassendi's advocacy of a theologically re-worked ancient atomic theory of matter was a significant factor in the demise of late medieval Aristotelian conceptions of informed matter. Gassendi was also highly influential in reviving ancient Epicureanism, the hedonist moral philosophy from which modern utilitarianism traces its origins. Advocating a theologically modified form of Sextus Empiricus's ancient skepticism--in which we have knowledge only of observable appearances rather than of metaphysical essences--Gassendi shaped the way modern scientific knowledge came to be understood. Gassendi was thus a key figure in the emergence of modern empiricism, which brought him into prominent conflict with Descartes. *This is a beautifully researched and presented volume by thirteen fine Gassendi scholars. The contributions are divided into three parts: Gassendi's Epicurean Project, Its Genesis and Its Sources; Gassendi the Polemist; and Gassendi's Science and Philosophy in Context. Further, for a book of niche historical interest, the writing is delightfully clear and accessible. However, for theologically interested readers of Perspectives in Science and Christian Faith, this volume has a glaring--yet also illuminating--problem. It is theologically blind. *For the academic specialist in Renaissance studies and early modern science, this volume is eminently solid. The editors and the contributors are all highly credentialed academics who are well respected in Gassendi scholarship circles. The detailed engagement with primary sources, the density of notes and bibliographies, and the scholarly rigor of all contributions are highly impressive. The specialist reader is going to have their understanding of Gassendi incrementally expanded with some interesting new details brought to light, and some existing evaluations in the literature carefully modified and improved. Even so, there are no significant new discoveries in its very carefully researched pages. The great merit of the book is not as a must read for Gassendi specialists, but as an accessible and rich guide for the nonspecialist. *The editors and contributors all seek to demonstrate how important a thinker Pierre Gassendi was. The nonspecialist reader can learn from this book's pages what a powerful influence this remarkable priest and humanist had in his own world, and how that influence remains deeply with us to this day. His influence on significant streams in early modern philosophy, mathematics, science, and theological thinking is deep and lasting. A knowledge
皮埃尔·加森迪:人文主义、科学和现代哲学的诞生,由戴尔芬·贝利斯、丹尼尔·加伯和卡拉·丽塔·帕梅里诺编辑。英国伦敦:劳特利奇出版社,2023年。416页。精装书;160.00美元。ISBN: 9781138697454。*皮埃尔·加桑迪(Pierre Gassendi, 1592-1655)是科学史上那些贡献仅被模糊理解或记住的名字之一。作为一位法国天主教牧师、哲学家、数学家、人文主义者和天文学家,伽桑第主张从神学上重新构建古代物质原子理论,这是中世纪晚期亚里士多德关于信息物质概念消亡的一个重要因素。加桑迪在复兴古代伊壁鸠鲁主义方面也有很大的影响力,这是一种享乐主义的道德哲学,现代功利主义的起源。伽桑第主张对塞克斯图斯·恩披理克斯的古代怀疑论进行神学上的修改——在这种怀疑论中,我们只知道可观察到的现象,而不是形而上学的本质——他塑造了现代科学知识被理解的方式。因此,伽桑第是现代经验主义出现的关键人物,这使他与笛卡尔发生了显著的冲突。*这是由13位优秀的伽桑蒂学者精心研究和呈现的卷。他的贡献分为三个部分:伽桑第的伊壁鸠鲁计划,它的起源和来源;雄辩家伽桑第;以及伽桑第的《语境中的科学与哲学》。此外,对于一本小众历史兴趣的书来说,写作清晰易懂,令人愉快。然而,对于神学感兴趣的读者在科学和基督教信仰的观点,这卷有一个明显的-但也有启发性的-问题。它在神学上是盲目的。*对于文艺复兴研究和早期现代科学的学术专家来说,这本书非常扎实。编辑和投稿人都是高资历的学者,在Gassendi学术界备受尊敬。对原始资料的详细研究,密集的注释和参考书目,以及所有贡献的学术严谨性都令人印象深刻。专业读者将通过一些有趣的新细节逐渐扩展他们对Gassendi的理解,并仔细修改和改进文献中的一些现有评价。即便如此,在这本经过精心研究的书中,并没有什么重大的新发现。这本书的最大优点不在于它是伽桑蒂专家的必读之作,而在于它是非伽桑蒂专家易于理解且内容丰富的指南。*编辑和撰稿人都试图证明皮埃尔·加森迪是一位多么重要的思想家。非专业读者可以从这本书中了解到,这位杰出的牧师和人文主义者在他自己的世界里产生了多么强大的影响,以及这种影响如何深深地影响着我们直到今天。他对早期现代哲学、数学、科学和神学思想的重要影响是深刻而持久的。对于有兴趣了解当代科学的根源及其与基督教信仰的关系的思想家来说,了解伽桑第是必要的。如果你不太了解伽桑第,我强烈推荐你阅读这本书。*伽桑第的遗产是他在现代经验主义、现代享乐主义伦理学和现代原子唯物主义中的形成作用。在这些领域,伽森迪的影响非常深远。任何优秀的学术著作,只要能让我们看到他为我们所做的一切,对帮助读者理解我们现在所居住的生活世界的假设框架来源都是有价值的。但在神学上,伽森迪为我们所做的比任何当代现代科学历史学家都要复杂得多。*作者证明了伽桑第是一个非常有吸引力的人和思想家,当人们阅读他的生活、他的学术成就以及他惊人的智力和科学成就时,人们会情不自禁地喜欢他。但是,任何仔细研究加桑蒂的人都不会不注意到,他的作品是如何嵌入神学的,以及他的作品在接下来的两个世纪里是如何无情地把我们带离基督教神学本身的。在本书中,这种“领先”被认为是明显的“进步”。加森迪的基督教经验怀疑论,他对民主主义原子论的神学调整形式,以及他将伊壁鸠鲁享乐主义与天主教美德伦理的复杂整合,都是神学创新的非凡壮举。这些创新潜藏在17世纪欧洲的知识分子环境中,但天才的伽桑第能够将这些创新巧妙地表达出来。在西方神学、自然哲学和文艺复兴时期的思想中发挥作用已经有一段时间了,这个谦逊的人有着渊博的知识和惊人的成果,体现了他那个时代的智力改革精神。但水流比这一个人更强大。 加桑迪不可能知道它的结果,但他的著作是一场新运动的重要组成部分,这场运动坚定地将我们带出了中世纪基督教世界,进入了世俗的、最终是后基督教的科学时代。辉格党给这次冒险贴上了“进步”的标签,但“上帝之死”是其中不可或缺的一部分,这无疑会让加森迪本人感到震惊。这个过程本身比任何乐观的世俗乐观主义或仅仅是积极的历史客观性所能解释的更难以理解。*考虑到文艺复兴和早期现代欧洲自然哲学是如何从西方基督教世界中发展出来的,它产生了一门完全脱离基督教神学的19世纪科学的方式很难解释,也很难从神学上进行评价。19世纪的反宗教进步派显然是伽桑第的继承者,他们的无神论怀疑论、不可知论经验主义、计算享乐主义、实验和机械工具主义,以及唯物原子论。然而,不仅是“他们”,而且是“我们”接受托马斯·赫胥黎(Thomas Huxley)在科学和神学之间划分领域的有效性的基督教博物学家都是加桑迪的继承人。*Gassendi向今天的我们提出了重要的“科学与宗教”问题,而这本书对这些问题没有兴趣。但事情并没有那么简单,因为在作者对神学漠不关心的背后,是伽桑第的非本质主义知识观的影响——在这种观点下,人们只能知道可观察到的事实,而不能知道本质的意义。他们的每一次评估都是基于这样一个假设,即我们现代科学生活世界所遵循的轨迹可以追溯到伽森地,在这些轨迹中,伽森地是正确的。在这样一部“历史”中,没有对“我们”的批判;这一观点使得这本书更像是一本沾沾自喜的关于后基督教时代自然主义偏见的圣徒传记。*伽桑蒂提出的关于我们对自然的认识的所有真正有趣的神学问题,根本不存在。这些作者从未考虑过,这种关于物质的新哲学是一种如何塑造世界的形而上学创新。亚里士多德的同质论(认为所有的物理存在都是物质和形式的合成物)可能是正确的,但这种观点从来没有出现过。同源论——今天完全被伽桑第的原子论所取代——认为可理解的品质,如目的和本质,与物理存在的物质和有效因果关系是不可分割的。但当代科学——尤其是生命科学——正试图(讽刺地?)理解一个没有目的或内在意义的世界(那么心灵和宇宙是为了什么?)托马斯·内格尔问道)。如果我们在某种程度上知道,自然中真的有目的和基本意义呢?如果我们决定坚持伽桑第的纯原子论物质哲学,我们就无法继续研究这些可能性。这本书中从来没有出现过这样的观点,即笛卡儿——尽管,确实,完全被伽森迪的怀疑论和非本质主义的批判所鞭击——可能已经掌握了一些关于可解性本质的真理(理性的和本质的真理),这些真理不能被完全外在的现象学认识论所解释。在这本书中,那些被认为是客观的、仅仅是实证主义的历史学者都坚定地站在伽桑第一边。*至少对一个对“科学和宗教”感兴趣的基督徒来说,这本书的一个明显问题是,它完全没有兴趣让我们从更好地理解皮埃尔·加森迪的生活和思想中学到什么神学教训。这本书从来没有问伽森迪的原子论、享乐主义和认识论遗产对今天的神学和科学意味着什么。但是,问这些问题的读者,如果阅读这本关于皮埃尔·加森迪生平和思想的现代史学巨著(唉,在神学和形而上学上都被删减了),就能更好地回答这些问题。*由澳大利亚昆士兰大学历史与哲学研究学院高级荣誉院士Paul Tyson审阅。
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Perspectives on Science and Christian Faith
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