By Philip Clayton
Powerful claims were made for emergence as a brand new paradigm for knowing technological know-how, cognizance, and faith. Tracing the previous historical past and present definitions of the concept that, Clayton assesses the case for emergent phenomena within the flora and fauna and their importance for philosophy and theology. advanced emergent phenomena require irreducible degrees of rationalization in physics, chemistry and biology. This trend of emergence indicates a brand new method of the matter of attention, that is neither reducible to mind states nor facts of a psychological substance or soul. even though emergence doesn't entail classical theism, it's suitable with numerous non secular positions. Clayton concludes with a defence of emergentist panentheism and a Christian positive theology in line with the hot sciences of emergence.
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Additional info for Mind and Emergence: From Quantum to Consciousness
Example text
Taylor writes: To know who I am is a species of knowing where I stand. My identity is defined by the commitments . . which provide the framework or horizon within which I can try to determine from case to case what is good, or valuable, or what ought to be done, or what I endorse or oppose.
All told, central identity traits “affect what is (perceptually, imaginatively, emotionally, and cognitively) salient to an agent. . ”32 Other philosophers, such as David Velleman, identify the relevant assemblage of qualities determinative of the self as those that guide practical deliberation, by affecting the person’s motives for action as well as the acts the person performs and the manner of his performance. 34 In general, the central identity traits structure how a person lives and shape the way the person is categorized and dealt with by others.
Nelson also places constraints on the construction of primary identity-constituting narratives and counterstories that must be met regardless of whether the story issues from the first or the third person. 52 In part, such constraints are necessitated by the fact that one interprets one’s life as the subject of experience in order to make sense of one’s experiences to oneself and to others. The narrative must, crudely stated, add up—both subjectively (from the perspective of the person whose story it is, Self and Identity 31 the narrator) and objectively.