Abstract
| Language | English |
|---|---|
| Journal | The American Journal of Semiotics |
| Volume | 34 |
| Issue number | 1-2 |
| Pages | 131-161 |
| Number of pages | 31 |
| ISSN | 0277-7126 |
| DOIs | |
| State | Published - 7 Jun 2018 |
Bibliographical note
CBS Library does not have access to the material
Keywords
- Evolution
- Trancendentalism
- Perennial philosophy
- Philosophy of knowledge
- Process theology
- Semiotic transdisciplinarity
- Panentheism
- Objective idealism
Cite this
}
Pragmaticism, Science, and Theology or How to Answer the Riddle of the Sphinx? / Brier, Søren.
In: The American Journal of Semiotics, Vol. 34, No. 1-2, 07.06.2018, p. 131-161.Research output: Contribution to journal › Journal article › Research › peer-review
TY - JOUR
T1 - Pragmaticism, Science, and Theology or How to Answer the Riddle of the Sphinx?
AU - Brier,Søren
N1 - CBS Library does not have access to the material
PY - 2018/6/7
Y1 - 2018/6/7
N2 - This text is written in the honor of my scholarly friend John Deely, discussing the claims regarding the relation of modern science and religion put forth in Ashley and Deely, How Science Enriches Theology. I view it as the confrontation of a Peircean and a Thomist philosophical view of modern science and its relation to religion. I argue that the book demonstrates the problems inherent in the dialogue between a Thomist theist and a Peircean panentheist process view. Furthermore, that they are central to the contemporary philosophy of science discussion of the relation between the types of knowledge produced in the sciences and in theology. The important choice seems to be whether the link between science and religion should be based on a panentheist process concept of the divine as arising from a pure zero or on a theology with a personal god as the absolute and eternal source. I argue that Peirce’s triadic semiotic process philosophy is a unique form of panentheism in the way it draws on a combination of Schelling, Unitarianism, plus Emerson, and the transcendentalist’s spiritual ecumenical reading of Buddhist emptiness ontology and non-dualist Advaita Vedanta. This and Peirce’s synechism produce a non-confessional theological process philosophy. The surprising conclusion is that, because of its extended process philosophical grounding in emptiness, this panentheism does not assume any supernatural quality about the divine force of reasoning that drives Cosmogony. Rather Peirce’s pragmaticist formulation stands out as a true non-reductionist alternative to logical positivism’s reductionist unity science, especially in its form of mechanicism based on a concept of transcendental absolute law. The panentheism process view is also an alternative to the many forms of radical constructivism and postmodernism on the other hand. This is one of the reasons why Deely insightfully named Peirce the first true postmodernist.
AB - This text is written in the honor of my scholarly friend John Deely, discussing the claims regarding the relation of modern science and religion put forth in Ashley and Deely, How Science Enriches Theology. I view it as the confrontation of a Peircean and a Thomist philosophical view of modern science and its relation to religion. I argue that the book demonstrates the problems inherent in the dialogue between a Thomist theist and a Peircean panentheist process view. Furthermore, that they are central to the contemporary philosophy of science discussion of the relation between the types of knowledge produced in the sciences and in theology. The important choice seems to be whether the link between science and religion should be based on a panentheist process concept of the divine as arising from a pure zero or on a theology with a personal god as the absolute and eternal source. I argue that Peirce’s triadic semiotic process philosophy is a unique form of panentheism in the way it draws on a combination of Schelling, Unitarianism, plus Emerson, and the transcendentalist’s spiritual ecumenical reading of Buddhist emptiness ontology and non-dualist Advaita Vedanta. This and Peirce’s synechism produce a non-confessional theological process philosophy. The surprising conclusion is that, because of its extended process philosophical grounding in emptiness, this panentheism does not assume any supernatural quality about the divine force of reasoning that drives Cosmogony. Rather Peirce’s pragmaticist formulation stands out as a true non-reductionist alternative to logical positivism’s reductionist unity science, especially in its form of mechanicism based on a concept of transcendental absolute law. The panentheism process view is also an alternative to the many forms of radical constructivism and postmodernism on the other hand. This is one of the reasons why Deely insightfully named Peirce the first true postmodernist.
KW - Evolution
KW - Trancendentalism
KW - Perennial philosophy
KW - Philosophy of knowledge
KW - Process theology
KW - Semiotic transdisciplinarity
KW - Panentheism
KW - Objective idealism
KW - Evolution
KW - Trancendentalism
KW - Perennial philosophy
KW - Philosophy of knowledge
KW - Process theology
KW - Semiotic transdisciplinarity
KW - Panentheism
KW - Objective idealism
UR - https://sfx-45cbs.hosted.exlibrisgroup.com/45cbs?url_ver=Z39.88-2004&url_ctx_fmt=info:ofi/fmt:kev:mtx:ctx&ctx_enc=info:ofi/enc:UTF-8&ctx_ver=Z39.88-2004&rfr_id=info:sid/sfxit.com:azlist&sfx.ignore_date_threshold=1&rft.object_id=960238437028
U2 - 10.5840/ajs20186637
DO - 10.5840/ajs20186637
M3 - Journal article
VL - 34
SP - 131
EP - 161
JO - The American Journal of Semiotics
T2 - The American Journal of Semiotics
JF - The American Journal of Semiotics
SN - 0277-7126
IS - 1-2
ER -