NAVIGATING FAITH AND SCIENCE by Joseph Vukov. Grand Rapids, MI: Eerdmans, 2022. 179 pages. Paperback; $19.99. ISBN: 9780802879615. *Joseph Vukov, Assistant Professor of Philosophy at Loyola University Chicago, takes on the relationship between sciences and Christian faith in his engaging book Navigating Faith and Science. Written for a popular audience, Vukov discusses three models for the sciences-faith relationship: conflict, independence, and dialogue. *Ongoing conversation always takes place in the context of a relationship, and I like to think of the sciences-faith relationship as such an ongoing conversation. Conversation in any relationship can be challenging. Similarly for the sciences-faith relationship. Human conversations are dynamic, full of surprising twists and turns, frustrations, joys, and pains. Similarly for conversations among sciences and faith. *Intellectual arrogance negatively affects sciences-faith conversations. Vukov's helpful starting point in chapter 1 frames intellectual humility as crucial to navigating the sciences-faith relationship. He argues that intellectual humility involves "a cognitive aspect (accurate self-assessment), an emotional aspect (not being caught up in one's own desire to be right), and most importantly, a purposeful aspect (aiming at the truth)" (p. 15). Vukov has insightful things to say about intellectual humility as a human virtue reflecting appropriate appraisal (Rom. 12:3) of our finitude. He rightly points out that a confident faithful Christian "is not intellectually arrogant," but trusts deeply in God's promises and wisdom (p. 25). How does this help with the sciences-faith relationship? Practicing intellectual humility avoids intellectual arrogance in the sciences-faith relationship. *Vukov discusses conflict in chapter 2, following Ian Barbour in christening a conflict model for the sciences-faith relationship. While Vukov identifies intellectual arrogance as an important source of conflict, this does not explain why conflicts arise. Conflict is possible only on concordance models for the relationship. A concordance model presupposes that along with whatever principles of biblical interpretation we adopt, we also demand that there necessarily must be a correspondence or implication between scientific and faith statements. Think of a jigsaw puzzle, in which scientific and faith statements contribute pieces to the puzzle but also function as constraints for what can fit into the puzzle. *For instance, modern young-Earth creationism presupposes that the statements of Genesis 1 constrain or correct any scientific statements about the age of the earth. In contrast, day-age interpretations presuppose a correlation between the days of Genesis 1 and geological ages. When one reads Genesis 1, assuming that its statements necessarily have correspondence to or implications for scientific statements, conflicts between the sciences and faith arise. The above statement explains why conflict models are
惠顿学院物理与工程系主教，伊利诺伊州惠顿60187
{"title":"Navigating Faith and Science","authors":"Joseph Vukov","doi":"10.56315/pscf9-23vukov","DOIUrl":"https://doi.org/10.56315/pscf9-23vukov","url":null,"abstract":"NAVIGATING FAITH AND SCIENCE by Joseph Vukov. Grand Rapids, MI: Eerdmans, 2022. 179 pages. Paperback; $19.99. ISBN: 9780802879615. *Joseph Vukov, Assistant Professor of Philosophy at Loyola University Chicago, takes on the relationship between sciences and Christian faith in his engaging book Navigating Faith and Science. Written for a popular audience, Vukov discusses three models for the sciences-faith relationship: conflict, independence, and dialogue. *Ongoing conversation always takes place in the context of a relationship, and I like to think of the sciences-faith relationship as such an ongoing conversation. Conversation in any relationship can be challenging. Similarly for the sciences-faith relationship. Human conversations are dynamic, full of surprising twists and turns, frustrations, joys, and pains. Similarly for conversations among sciences and faith. *Intellectual arrogance negatively affects sciences-faith conversations. Vukov's helpful starting point in chapter 1 frames intellectual humility as crucial to navigating the sciences-faith relationship. He argues that intellectual humility involves \"a cognitive aspect (accurate self-assessment), an emotional aspect (not being caught up in one's own desire to be right), and most importantly, a purposeful aspect (aiming at the truth)\" (p. 15). Vukov has insightful things to say about intellectual humility as a human virtue reflecting appropriate appraisal (Rom. 12:3) of our finitude. He rightly points out that a confident faithful Christian \"is not intellectually arrogant,\" but trusts deeply in God's promises and wisdom (p. 25). How does this help with the sciences-faith relationship? Practicing intellectual humility avoids intellectual arrogance in the sciences-faith relationship. *Vukov discusses conflict in chapter 2, following Ian Barbour in christening a conflict model for the sciences-faith relationship. While Vukov identifies intellectual arrogance as an important source of conflict, this does not explain why conflicts arise. Conflict is possible only on concordance models for the relationship. A concordance model presupposes that along with whatever principles of biblical interpretation we adopt, we also demand that there necessarily must be a correspondence or implication between scientific and faith statements. Think of a jigsaw puzzle, in which scientific and faith statements contribute pieces to the puzzle but also function as constraints for what can fit into the puzzle. *For instance, modern young-Earth creationism presupposes that the statements of Genesis 1 constrain or correct any scientific statements about the age of the earth. In contrast, day-age interpretations presuppose a correlation between the days of Genesis 1 and geological ages. When one reads Genesis 1, assuming that its statements necessarily have correspondence to or implications for scientific statements, conflicts between the sciences and faith arise. The above statement explains why conflict models are","PeriodicalId":53927,"journal":{"name":"Perspectives on Science and Christian Faith","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135686720","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-01DOI: 10.56315/pscf9-23schuurman
Derek C. Schuurman
{"title":"On Theme Issues: Responsible Technology (PSCF 64, no. 1 [2012]); Artificial Intelligence (PSCF 71, no. 2 [2019]); Transhumanism (PSCF 72, no. 2 [2020]); and James K. A. Smith, \"Science and Religion Take Practice: Engaging Science as Culture\" (PSCF 65, no. 1 [2013]: 3–9)","authors":"Derek C. Schuurman","doi":"10.56315/pscf9-23schuurman","DOIUrl":"https://doi.org/10.56315/pscf9-23schuurman","url":null,"abstract":"","PeriodicalId":53927,"journal":{"name":"Perspectives on Science and Christian Faith","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135686672","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-01DOI: 10.56315/pscf9-23mcgrath
Alister McGrath
NATURAL PHILOSOPHY: On Retrieving a Lost Disciplinary Imaginary by Alister McGrath. Oxford, UK: Oxford University Press, 2023. 256 pages. Hardcover; $39.95. ISBN: 9780192865731. *In this book, Alister McGrath provides an intellectual history and critique of what is now referred to as natural science, as well as a proposed re-conception of science going forward. The modern conception of science has its roots in something much older, referred to in the premodern world as "natural philosophy," and this older conception--McGrath argues--is one which was both richer and much more integrated with the rest of knowledge than is natural philosophy's contemporary stepchild, "science." The book has two parts. In Part 1, McGrath successfully labors to give an accessible introduction to the historical conception and development of natural philosophy and its trajectory/transformation towards contemporary "science," followed in Part 2 by a proposed direction out of the predicament which he and others see modern/postmodern science to be in. *In Part 1, over the course of five chapters, McGrath first lays out this history. In chapter one, he starts with natural philosophy as an intellectual enterprise finding its origins in the pre-Christian Greeks via Aristotle. In chapter 2, McGrath outlines how natural philosophy then underwent significant development and enrichment through what McGrath calls the "consolidation" of natural philosophy up through the high Middle Ages. On this scheme, a study of the natural world was guided first and foremost by a reverence for God, and an impulse to find the operations of the natural world as understood and explained by principles which were consistent with what God has revealed through both scripture and the church. Natural philosophy was therefore seen as but one chapter of a much larger story, in which understanding this story could be had only if one's heart were grounded in religious piety and one's intellect governed by proper theology (as handed down by church hierarchs). *Chapters 3 through 5 outline the ways through which natural philosophy underwent fundamental metamorphosis for the worse. In stages brought about by the sociological effects of the Copernican revolution, the Protestant Reformation, the scientific revolution, the Enlightenment, and finally the Darwinian revolution, natural philosophy became disenchanted and dis-integrated from the cohesive place it once held as part of a totalizing theological-cosmological worldview of the premoderns; it devolved into a dis-integrated, compartmentalized, and fragmented version of itself, as evidenced by the ever increasing creation of new "subdisciplines" of modern science, which are all largely closed off from one another and which do not enjoy any kind of real synthesis as the premodern intellectual enterprises once did. This modern endeavor, furthermore, seems to be more concerned about extending human's domination over nature (technē) than it is about truly understan
{"title":"Natural Philosophy: On Retrieving a Lost Disciplinary Imaginary","authors":"Alister McGrath","doi":"10.56315/pscf9-23mcgrath","DOIUrl":"https://doi.org/10.56315/pscf9-23mcgrath","url":null,"abstract":"NATURAL PHILOSOPHY: On Retrieving a Lost Disciplinary Imaginary by Alister McGrath. Oxford, UK: Oxford University Press, 2023. 256 pages. Hardcover; $39.95. ISBN: 9780192865731. *In this book, Alister McGrath provides an intellectual history and critique of what is now referred to as natural science, as well as a proposed re-conception of science going forward. The modern conception of science has its roots in something much older, referred to in the premodern world as \"natural philosophy,\" and this older conception--McGrath argues--is one which was both richer and much more integrated with the rest of knowledge than is natural philosophy's contemporary stepchild, \"science.\" The book has two parts. In Part 1, McGrath successfully labors to give an accessible introduction to the historical conception and development of natural philosophy and its trajectory/transformation towards contemporary \"science,\" followed in Part 2 by a proposed direction out of the predicament which he and others see modern/postmodern science to be in. *In Part 1, over the course of five chapters, McGrath first lays out this history. In chapter one, he starts with natural philosophy as an intellectual enterprise finding its origins in the pre-Christian Greeks via Aristotle. In chapter 2, McGrath outlines how natural philosophy then underwent significant development and enrichment through what McGrath calls the \"consolidation\" of natural philosophy up through the high Middle Ages. On this scheme, a study of the natural world was guided first and foremost by a reverence for God, and an impulse to find the operations of the natural world as understood and explained by principles which were consistent with what God has revealed through both scripture and the church. Natural philosophy was therefore seen as but one chapter of a much larger story, in which understanding this story could be had only if one's heart were grounded in religious piety and one's intellect governed by proper theology (as handed down by church hierarchs). *Chapters 3 through 5 outline the ways through which natural philosophy underwent fundamental metamorphosis for the worse. In stages brought about by the sociological effects of the Copernican revolution, the Protestant Reformation, the scientific revolution, the Enlightenment, and finally the Darwinian revolution, natural philosophy became disenchanted and dis-integrated from the cohesive place it once held as part of a totalizing theological-cosmological worldview of the premoderns; it devolved into a dis-integrated, compartmentalized, and fragmented version of itself, as evidenced by the ever increasing creation of new \"subdisciplines\" of modern science, which are all largely closed off from one another and which do not enjoy any kind of real synthesis as the premodern intellectual enterprises once did. This modern endeavor, furthermore, seems to be more concerned about extending human's domination over nature (technē) than it is about truly understan","PeriodicalId":53927,"journal":{"name":"Perspectives on Science and Christian Faith","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135686674","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-01DOI: 10.56315/pscf9-23vandermeer
Jitse M. van der Meer
{"title":"On Alan Dickin, \"New Historical and Geological Constraints on the Date of Noah\"s Flood\" (PSCF 70, no. 3 [2018]: 176–93)","authors":"Jitse M. van der Meer","doi":"10.56315/pscf9-23vandermeer","DOIUrl":"https://doi.org/10.56315/pscf9-23vandermeer","url":null,"abstract":"<jats:p />","PeriodicalId":53927,"journal":{"name":"Perspectives on Science and Christian Faith","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135686713","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"On Timothy Larsen, \"'War Is Over, If You Want It\": Beyond the Conflict between Faith and Science\" (PSCF 60, no. 3 [2008]: 147–55)","authors":"Robert C. Bishop","doi":"10.56315/pscf9-23bishop","DOIUrl":"https://doi.org/10.56315/pscf9-23bishop","url":null,"abstract":"<jats:p />","PeriodicalId":53927,"journal":{"name":"Perspectives on Science and Christian Faith","volume":"67 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135686716","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
REACHING FOR IMMORTALITY: Can Science Cheat Death? A Christian Response to Transhumanism by Sandra J. Godde. Eugene, OR: Wipf & Stock, 2022. 98 pages. Paperback; $18.00. ISBN: 9781666736748. *This short book considers what it means to live in a world in which transhumanism has taken root. Written from a Christian perspective primarily for a general Christian audience, it is nonetheless also for others who, the author hopes, will be "inspired by the invitation of Christ to find true and everlasting life in him" (p. xiv). *Exploring the importance of embodiment (especially from a biblical perspective), the nature of personhood in the technological future, as well as the convergences and divergences between transhumanist and Christian visions, Sandra J. Godde--an artist and lecturer in Christian Studies at Christian Heritage College in Brisbane--takes up the following guiding questions: "Will cybernetic immortality ever trump the Christian hope of resurrection from the dead and the life of the world to come?," and "Is [transhumanism] desirable for human flourishing, or consistent with faith in biblical redemption?" The overall objective, here, is "to resource Christians to think deeply and respond to the transhumanist agenda regarding death and immortality" (p. 6) as advances in technology continue to form us as human beings (pp. 18-19). *The author begins with a quick and very general overview of transhumanism, summarized as "man improving himself by merging with technology" (p. 2). Godde pays particular attention to technological immortality and to the larger question of what, exactly, we ultimately desire for ourselves as individual human beings and, collectively, as a species. *In the first chapter, Godde speaks to how transhumanist ideas have infiltrated popular culture, "endowing technology with a religious-like significance bordering on worship" (p. 8). As cases in point, the author goes on to highlight a number of movies and literary pieces, hardly any of which are favorable depictions of technological use by human beings. In the chapters that follow, she goes on to compare and contrast Christian and transhumanist worldviews, looking primarily at the nature of humanhood and creatureliness, the value (or not) of being limited, eschatology, deification, the concept of the imago Dei, and the necessity (or disposability) of the body. *This last point frames much of the discussion. The Christian tradition's affirmation that "we are our bodies" (with emphasis here on the centrality of the body in Christian teaching on the Incarnation and the Resurrection) is completely at odds with the transhumanist quest to technologically transform the biological body (or, very simply, to do away with it altogether). Working toward a more perfect, as it were, expression of the imago Dei is quite different, the author notes, from striving to become Homo cyberneticus (p. 19). *Although the penultimate chapter ("Towards a Christian Ethical Framework") does not
追求不朽:科学能欺骗死亡吗?《基督教对超人类主义的回应》，作者:桑德拉·戈德。Eugene, OR: Wipf &股票,2022年。98页。平装书;18.00美元。ISBN: 9781666736748。*这本简短的书考虑了生活在一个超人类主义扎根的世界意味着什么。从基督教的角度来看，主要是为普通的基督徒读者写的，尽管如此，作者也希望其他人能够“受到基督的邀请，在他身上找到真正和永恒的生命”(第xiv页)。*探索体现的重要性(特别是从圣经的角度来看)，未来技术中的人格本质，以及超人类主义和基督教愿景之间的融合和分歧。布里斯班基督教遗产学院(Christian Heritage College)的艺术家兼基督教研究讲师桑德拉·j·戈德(Sandra J. Godde)提出了以下指导性问题:“控制论的不朽是否会超越基督教对死而复生和来世生活的希望?”以及“[超人类主义]是人类繁荣的理想，还是与圣经救赎的信仰相一致?”在这里，总体目标是“让基督徒深入思考并回应关于死亡和不朽的超人类主义议程”(第6页)，因为技术的进步继续将我们塑造成人类(第18-19页)。*作者首先对超人类主义做了一个快速而非常概括的概述，总结为“人类通过与技术融合来改善自己”(第2页)。Godde特别关注技术上的不朽，以及一个更大的问题，即作为个体的人类和作为集体的物种，我们最终对自己的渴望到底是什么。*在第一章中，Godde谈到了超人类主义思想如何渗透到流行文化中，“赋予技术一种近乎崇拜的宗教般的意义”(第8页)。作为恰当的例子，作者继续强调了一些电影和文学作品，几乎没有一个是对人类使用技术的有利描述。在接下来的章节中，她继续比较和对比基督教和超人类主义的世界观，主要关注人性和创造性的本质，有限的价值(或不价值)，末世论，神化，上帝形象的概念，以及身体的必要性(或可丢弃性)。*最后一点构成了大部分讨论的框架。基督教传统对“我们就是我们的身体”的肯定(这里强调了身体在基督教关于化身和复活的教导中的中心地位)与超人类主义者寻求通过技术改造生物身体(或者，非常简单地说，完全废除它)是完全不一致的。作者注意到，朝着更完美的上帝形象表达而努力，与努力成为控制者(第19页)是完全不同的。*虽然倒数第二章(“走向基督教伦理框架”)并没有真正进行我所希望的建设性的、平衡的或批判性的伦理讨论(标题本身表明这一章是初步的)，但它提供了一个有用的清单，列出了我们应该保留和捍卫的人性的那些方面。这对基督徒读者来说是很好的素材，他们会想要继续思考什么是人类有价值和不可或缺的问题。*这本书的整体篇幅很短(只有大约73页的文本)，其中穿插着一定程度的重复，这意味着作者并没有深入分析她自始至终提出的紧迫而重要的问题。例如，我本想读到一篇关于超人类主义思想中存在的多样性的更细致入微的表述，这涉及到这里提出的一些问题;我希望能更深入地探讨超人类主义者是如何处理“超越和无形的灵魂”的概念的，尤其是如果它是作者所说的“我们是谁的本质”(第10页);我很想了解更多关于神的理解，在化身中，基督如何验证未增强的人体的“良好设计”(第26页)。*作者的目的是向基督徒读者介绍这段对话，她以一种深刻而易懂的方式做到了这一点。最后，她希望帮助基督徒读者思考一些重大的存在主义问题，这些问题是基督徒和超人类主义者在追求不朽的过程中共同面临的。虽然Godde毫无保留地批评了超人类主义，但我非常欣赏她对超人类主义者的看法，认为他们是“看到应许之地的新一代旅行者”(第2页)。*由Cory Andrew Labrecque博士评论，他是神学伦理学和生物伦理学副教授，QC拉瓦尔大学(universitraval, QC)的科学与宗教科学学院副院长。
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Pub Date : 2023-09-01DOI: 10.56315/pscf9-23clouser
Roy A. Clouser
{"title":"On Carol A. Hill, \"Making Sense of the Numbers of Genesis\" (PSCF 55, no. 4 [2003]: 239–51); and Dennis R. Venema, \"Genesis and the Genome: Genomics Evidence for Human-Ape Common Ancestry and Ancestral Hominid Population Sizes\" (PSCF 62, no. 3 [2010): 166–78)","authors":"Roy A. Clouser","doi":"10.56315/pscf9-23clouser","DOIUrl":"https://doi.org/10.56315/pscf9-23clouser","url":null,"abstract":"","PeriodicalId":53927,"journal":{"name":"Perspectives on Science and Christian Faith","volume":"141 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135686675","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-01DOI: 10.56315/pscf9-23padgett
Alan G. Padgett
{"title":"On Carl E. Armerding, \"Biblical Perspectives on the Ecology Crisis\" (JASA 25, no. 1 [1973]: 4–9)","authors":"Alan G. Padgett","doi":"10.56315/pscf9-23padgett","DOIUrl":"https://doi.org/10.56315/pscf9-23padgett","url":null,"abstract":"<jats:p />","PeriodicalId":53927,"journal":{"name":"Perspectives on Science and Christian Faith","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135686690","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-01DOI: 10.56315/pscf9-23sikkema
Arnold E. Sikkema
{"title":"On Randy Isaac, \"Assessing the RATE Project\" (PSCF 59, no. 2 [2007]: 143–46); The RATE Group (Larry Vardiman et al.), \"RATE Responds to the Isaac Essay Review\" (PSCF 60, no. 1 [2008]: 35–36); Randy Isaac, \"Isaac Replies\" (PSCF 60, no. 1 [2008]: 36–38); Kirk Bertsche, \"Intrinsic Radiocarbon?\" (PSCF 60, no. 1 [2008]: 38–39); and Robert Rogland, \"Residual Radiocarbon in an Old-Earth Scenario\" (PSCF 59, no. 3 [2007]: 226–28)","authors":"Arnold E. Sikkema","doi":"10.56315/pscf9-23sikkema","DOIUrl":"https://doi.org/10.56315/pscf9-23sikkema","url":null,"abstract":"","PeriodicalId":53927,"journal":{"name":"Perspectives on Science and Christian Faith","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135686711","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.56315/pscf3-23opderbeck
D. Opderbeck
THE END OF THE LAW? Law, Theology, and Neuroscience by David W. Opderbeck. Eugene, OR: Cascade, 2021. 260 pages. Paperback; $31.00. ISBN: 9781498223898. *"It's not you but your brain." As this powerful meme has begun to characterise our generation, we encounter children under neurological treatment for their behavioral/mental deficits and seniors losing their self-identity due to neurological degeneration. It is indeed evident that our mental experiences are bound to our brain states--yet are we really nothing else than our brain? Many intellectuals of our day argue so--our psyche is an epiphenomenon of our brain state, and so we have no free will. *Recent advances in neuroscience, especially with non-invasive neuroimaging techniques enabling scientists to "read out" one's decision ahead of a person being consciously aware of their own decision, have underpinned a new movement called neurolaw. According to neurolawyers, humans are no longer legally or morally accountable for their behaviors as science leaves no room for the existence of free will; consequently, law should be re-oriented from retribution to treatment of criminals. Indeed, neurolaw seeks "to explain and reform the legal system from the ground up based on neuroscience" (p. 2). Despite, or because of, its radicality, the neurolaw movement can be an attractive alternate to the legal tradition of Western civilization, which is rapidly losing its Greco-Roman/Christian foundations in law and ethics. It is also in line with the trend that our contemporaries increasingly seek justice through facts/science and empathy instead of transcendent values and rationality. *Although neurolawyers optimistically hope that this shift will lead our world from conflicts in subjective values/beliefs to facts of science, and from moral retribution to humane treatment of criminals, in this book Seton Hall University Law School Professor David Opderbeck carefully considers their optimism legally, philosophically, and theologically--and concludes that, with no place for transcendence, their optimism is misplaced. Neurolaw's reductionism loses not only the place of personal responsibility in law and jurisprudence, but loses a rich and complex understanding of human nature and relationality. Opderbeck argues that theology can defend the transcendence of law and human morality, without losing its integrity to science, by understanding the laws of nature as empowering nature to fulfill its telos--its divine purpose. This move is key to a unified epistemological view on science and law, such that human-made laws empower humans with freedom and personhood--physically, legally, and morally. Consequently, the author reframes positive law (i.e., human-made law) as calling humans to the divine law of love. *In the first three chapters, Opderbeck illustrates how Western law made the historical shift from its foundational transcendent values, through legal positivism, to neurolaw. Contrary to the contemporary jurisprude
首先，还原论不能提供一个连贯的认识论基础来陈述真理，因为理性和意识只是虚幻的。其次，神经法学提出社会工程以实现人群的正常行为，但这导致了价值判断的模糊——更严重的是，极权主义。最后，唯物主义很容易导致虚无主义。*Opderbeck的神学观点(以及对神经法学的反建议)在书的最后三章中被揭示出来。在第七章中，他讨论了人类心灵和自由意志的本体论。为此，他反对南希·墨菲(nancy Murphy)和罗伯特·范·古力克(Robert van Gulick)等神学家的非还原物理主义。然后，他发现了一种更有希望的新亚里士多德式的目的论理解，即自然法是自然中出现的“力量和能力”(第173页)。这些，而不是确定性的神经生物学规则，可能是科学和法律神学综合的关键。对他来说，这种观点不仅提供了一个似是而非的因果或解释性框架，而且还需要为超越性提供补充空间:上帝的三位一体的、心性的超越性的爱为创造提供了终极目标，因此，积极(人造)法的目的是通过自然法的“权力和能力”来实现这个超越性的终极目标*Opderbeck随后将他的最后一章分配给一个应用问题，即法律执行中的暴力问题。事实上，这个问题似乎是神经律师最重要的动机之一:神经科学寻求将执法手段从报复性暴力转变为更人道的神经治疗。然而，通过对帕斯卡、德里达和阿甘本的讨论，作者证明了没有暴力的执行，法律无法带来正义。因此，放弃神性的超越性，神经法就不可能克服法律的暴力问题。欧伯贝克因此提出了基督教目的论的必要性，为一个最终的希望。法律不是决定性的规则，而是关乎爱和生命;法律不是强制执行，而是赋予权力。人类之所以为人，不在于我们有自由选择的能力，而在于我们有自由去爱和生活的能力;这是我们的telos。*律法的终结?是一本跨学科的学术著作，它跨越了法律哲学、思想哲学、科学哲学和神学，以挑战或重新定位目前在知识群体中占主导地位的法律/科学实证主义、还原论和物理主义。这本密集的书适合那些已经接触过其中一些主题的哲学分析的人(或者，对于不熟悉这些领域的读者，但愿意做一些背景阅读)。尽管这本书涉及哲学问题的程度，但它最终还是试图围绕三位一体神学重新定位法律。由于这将限制其在公共法律领域的合理性，我确实想知道，对于那些不坚持三位一体神学(或任何神学)的人来说，哲学论证是否可以进一步发展。*作为一名神经学家，我想再补充一点。在今天的神经科学领域，人们对自由意志的问题几乎没有兴趣。事实上，学生们不鼓励研究这个问题，因为它被认为是一个不适合科学研究的主题。我们大多数人都是“科学不可知论者”，尽管个别科学家有自己的哲学或观点。鉴于神经科学仍然局限于一个确定性的体制，自由意志只能被证伪，而不能被证实，因为它被广泛认为是超越自然规律的。因此，人们只能找到反对自由意志的证据，这并不奇怪，这些证据来自今天神经科学学科的认识论约束。我强烈建议神经法的支持者在假设实验结果的特定本体论解释是“神经科学的”，甚至是不可证伪的之前，仔细审查一下神经科学在什么程度上达到了它的方法论极限。毫无疑问，由于其实证主义的假设，神经法学计划似乎在没有充分认识到神经科学中的这些解释限制的情况下建立起来。总的来说，在Opderbeck的书中，读者将遇到跨越不同领域的丰富而复杂的讨论，包括法律，科学和神学。虽然Opderbeck是从罗马天主教的角度来写的，但这本书并不像内部讨论——他的基本论点植根于经典的三位一体形而上学，而愿意通过Opderbeck概念密集讨论的新教徒会在这本书中发现很多价值。*评审人Kuwook Cha，加拿大麦吉尔大学生理学博士后，蒙特利尔，QC H3A 0G4。
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