Saturday, 31 December 2005
Technorati Tags: philosophy, technology
Professor Egbert Schuurman (1937 - ) is a professor of Reformational philosophy at the Universities of Delft and Eindhoven and at the Agricultural University of Waneningen in the Netherlands. He is also a member of the Senate of the Dutch parliament. He studied under Dooyeweerd and Van Riessen at the Free University in Amsterdam.
He is the author of :
- Technology and the Future: A Philosophical Challenge (Wedge, 1980)
- Perspectives on Technique and Culture
- Faith and Hope in Technology (Clements, 2003)
- The Technological World picture and an Ethics of responsibility: Strugles in the Ethics of Technology (Dordt, 2005)
An audio tape of Egbert speaking on the ethics of technology is available from WYSOCS.
On-line articles include:
- Beyond the empirical turn
- The ethics of technology
- Philosophical and technological problems of technicism and genetic engineering
Another on-line article is available here [HT Macht]
Another on the ethics of responsibility is here
Technorati Tags: Schuurman, philosophy of technology,
Also, we should not forget that the bible is pre-scientific, not only in the sense that it historically pre-dates the rise of modern science, but also in the sense that it adrresses us prior to or scientific and scholarly theorising. It is not irreleveant to such things. It is foundational to such things by addressing us first and formoest as men and women created by God as his image bearers on earth, and born to enjoy conscious communion with him. Accordingly the bible was not written by and for scientists as scientists, or by and for theoreticians as theoreticians. It was inspired for the instruction of people as people.
Friday, 30 December 2005
Both these papers were presentations to The Reformed Post-Graduate Students Conference in Australia. The later paper discusses the relationship between the Bible and our tasks as scientists and scholars. He sees the Bible as being 'religiously directive' rather than 'scientifically encyclopaedic', which sounds about right to me!
I have also updated the Abraham Kuyper pages - there are new links and the old links have been updated. Included are links to chapters from his important book Lectures on Calvinism and a bibliography of books and on-line articles on Kuyper.
Technorati Tags: neocalvinism,
Thursday, 29 December 2005
Adolfo is a Mexican economist and philosopher.
He is the editor of The Rationality of Theism and a contributor to Bob Goudzwaard's Globalization and the Kingdom of God, Contemporary Reflections on the Philosophy of Herman Dooyeweerd, Idealization VI: Idealization in Economics and the author of The Logical Foundations of the Marxian Theory of Value
On-line by Adolfo: a review of Thick as a Brick
Technorati Tags: neocalvinism
Wednesday, 28 December 2005
Suprisingly he advocates an evidentialist position: 'if there is no evidence for the existence of God then it is not rational to believe in it'. He also believes that the designer argument is useful: 'the designer revealed by science is perfectly compatible with the God of the Bible...' (p. 195). He goes on '... it is true that the anthropic argument will not settle, for example, whether Christianity or Islam is correct, but if correct it does show that one of these or something similar is right, and that atheism is not (p. 195).
Dowe has, I think, shown that the conflict view of science and religion is erroneous. Galileo, Darwin and Hawking is one of the best science and religion books of 2005 - it is much better than most of those on the Science and Theology website list.
When I first started to blog my way through this book I wondered how effective historical case studies would be to tell us how science and religion should relate? I am still left with this unanswered question.
Saturday, 24 December 2005
Friday, 23 December 2005
These include papers from the panels: ethical relevant connections and practices and the workshops. There are papers by Andrew Basden, Doug Blomberg, Rudi Hayward (it's about time he started to blog - how about it Rudi?), Danie Strauss, Henk Stoker, Harry Cook, John Van Dyk, Uko Zylstra and many others.
Technorati Tags: neocalvinism
Thursday, 22 December 2005
our universe is intrinsically chaotic in the sense that its development from moment to moment is sometimes a matter of chance. In other words, the world does not know in full detail where it is going next. (p170-1).
It is an unpredictable world and is to some extent uncontrollable and purposeless. Chance limits our capacity to steward nature. It also challenges the sovereignty of God.
God’s providence means that:
(i) every event and every aspect of every event is directed by God (p 173) – no event would happen if it weren’t for God
(ii) God is a sufficient cause of every event and every aspect of every event
(iii) God provides the complete reason – God has a special purpose for everything.
Dowe outlines three models of absolute providence: occasionalism, concurrence and Leibnizian.
In Nicholas Malabranche’s occasionalism God does everything directly. When a billiard ball hits another it is God making it happen – everything is due to God. Causes are the occasions of God’s action.
Concurrence – associated with the Scholastics and more recently with Louis Berkhof – is the position that every event has two concurrent direct causes: God and a natural cause.
In Leibniz’s view God created the world complete with all its causal powers and laws of nature. The world has its own power given and sustained by God, although God doesn’t directly make event happen. God is the indirect rather than the direct cause of all that happens. Before the creation God considered all that could happen and created the world so that it would be the best of all possible worlds.
Chance and determinism are linked. If determinism is true then there can be no chance; conversely if there is chance then there determinism cannot be true.
What then are the implications for providence? (R C Sproul in his Not a Chance maintains that quantum mechanics (QM) itself is not correct.)
Could God bring about quantum effects that QM regards as chance events? If a chance event is uncaused by God, then the no hidden variables proof refutes God’s providence. However, it could be that God produces what we think of as chance events.
Polkinghorne maintains that chance is ‘God’s steering wheel’ – God acts creatively in the quantum gaps (information but no energy is transferred). If God controls chance then there is no problem with providence.
If there is no divine cause to chance what are the theological implications? According to Peter van Inwagen God could control his purposes by controlling less than everything. God sets up the world to ensure that certain things will happen; this is a limited rather than an absolute providence.
Should the theist be bothered by the chance worldview? Does chance refute providence? No. If chance exists then either it is caused by god (and that is allowed by Bell’s theorem) and this is no problem for providence and there’s no conflict with science; or chance is not caused by God, in which case it’s compatible with strong Calvinist providence providing it doesn’t lead to meaningful consequences. Insofar as chance does lead to meaningful consequences, strong providence entails that God causes that chance. (pp. 189-90)
Wednesday, 21 December 2005
Tuesday, 20 December 2005
Monday, 19 December 2005
An on-line version is available here; and a list of valid digit combinations are here.
Sunday, 18 December 2005
Sunday, 11 December 2005
Goudzwaard is professor emeritus, at the Free University in Amsterdam. He was elected to the Dutch Parliament in the 1970s and served for a time in a Christian policy research institute in The Hague.
Works by Goudzwaard on-line include:
- Christianity and economics
- And now ... the north?
- Globalization, exclusion, enslavement
- We need a fruit tree not a tunnel
- Globalization and Christian Hope with Leo Andringa
- Beyond Poverty and Affluence reviewed by Bruce Wearne
- Beyond Poverty and Affluence in the Mission Bulletin
- Globalization and the Kingdom of God
- Globalization and the Kingdom of God by Peter Hill
Saturday, 10 December 2005
Friday, 9 December 2005
This interview is important for understanding Dooyeweerd, not only with respect to his view of law, but with respect to his social and political views. Dooyeweerd also gives information about the development of his philosophy, his many lecture tours, and his relation to institutions abroad such as the Institute for Christian Studies. Some readers will also be surprised by the view of Scripture and theology expressed in this interview, and by his objections to certain ideas of Abraham Kuyper and Groen van Prinsterer. And it also appears from this interview that the current translation of Dooyeweerd’s Encyclopedia of Legal Science is based on the wrong edition.
Technorati Tags: Dooyeweerd
Wednesday, 7 December 2005
God's creative deeds surpass the temporal order because they are not subjected to it. But as a truth of faith of God has revealed these creative deeds in the faith-aspect of this temporal order which points beyond itself to what is supra-temporal. It was God's will that the believing Jew should refer his six work days to the six divine creative works and the sabbath day to the eternal sabbathic rest of God, the Creator. This is the biblical exegesis given by the Decalogue. And it eliminates the scholastic dilemma concerning the exegesis of the six days of creation, which originated from a fundamental disregard of the faith-aspect of the temporal order. This disregard is also to be observed in the Augustinian interpretation of the six days as a literary form or framework of representation which lacks any temporal sense, through this conception is, no doubt, preferable by far to the astronomical or geological interpretation.
Herman Dooyewerd In the Twilight of Western Thought (Craig Press, 1960; pp 149-151)
Technorati Tags: Dooyeweerd