Freedom and the Rule of Law takes a critical look at the historical beginnings of law in the United States, and how that history has influenced current trends regarding law and freedom. Anthony Peacock has compiled articles that examine the relationship between freedom and the rule of law in America. The rule of law is fundamental to all liberal constitutional regimes whose political orders recognize the equal natural rights of all.

A discussion on antiquity with Anthony A. Long, one of the most distinguished scholars in the field of ancient philosophy, would be engaging in any case. All the more so, since his two recently published works, Greek Models of Mind and Self and How to be Free: An Ancient Guide to the Stoic Life, provide the opportunity to revisit key issues of ancient philosophy. The former is a lively and challenging work that starts with the Homeric notions of selfhood, (...) and leads the reader all the way through classical and Hellenistic philosophical psychology; the latter is a profound analysis of the Stoic ethics that focuses in particular on its foundation and principles, followed by Long’s re-worked translation of Epictetus’ Encheiridion and carefully selected parts of his Discourses. Anthony Long kindly accepted the invitation to discuss several issues that are in the core of scholarly concern, sharing interpretations and thoughts that originate from his long acquaintance with the ancient literary tradition. (shrink)

The philosophy of Epictetus, a freed slave in the Roman Empire, has been profoundly influential on Western thought: it offers not only stimulating ideas but practical guidance in living one's life. A. A. Long, a leading scholar of later ancient philosophy, gives the definitive presentation of the thought of Epictetus for a broad readership. Long's fresh and vivid translations of a selection of the best of Epictetus' discourses show that his ideas are as valuable and striking today as they were (...) amost two thousand years ago. This is a book for anyone interested in what we can learn from ancient philosophy about how to live our lives. (shrink)

Arthur Peacocke, eminent priest-scientist, has collected thirteen of his essays for this volume, Previously published in various academic journals and edited ...

Abstract.This article is a brief overview and positive assessment of Arthur Peacocke's essay “A Naturalistic Christian Faith for the Twenty‐First Century.” Here Peacocke further develops his panentheist account of God and provides significant reinterpretations of a number of Christian doctrines using the concept of emergent levels of complex reality with downward efficacy on their constituents.

The ambivalent reputation of theology as an academic discipline is attributed to the often circular character of its procedures based on presumed authoritative sources. Recently, science too has come under the shadow of “postmodernist” critiques but, it is argued, has been able to withstand them successfully and make epistemologically warrantedclaims to be depicting reality—thereby vindicating human rationality. Evolutionary epistemological considerations also reinforce confidence in the more general deliverances of the human exploration of reasonableness through inference to the best explanation (IBE). (...) The consequences of applying IBE, with its associated criteria, in theological investigation are considered in relation to theology as it is and as it might be. A number of issues critical for thedevelopment of a credible theology are identified. In spite of the challenging and somewhat negative view of contemporary theology to which this leads, hope is expressed that a genuinely credible “evangelical,”“catholic,” and liberal theology may yet emerge for the new millennium. (shrink)

The challenge and stimulus to theology that is constituted by the scientific version of Genesis which will prevail for the foreseeable future is expounded in relation to the significance of the succeeding stages of the life process and to the general features of biological evolution. A responsive theology of evolution is discerned as involving a renewal of insights associated with the themes of immanence, panentheism, the Wisdom and Word of God, and a sacramental universe. Such a revitalized theology allows one (...) to conceive of humanity and Jesus the Christ in a fully evolutionary perspective without loss of an emphasis on the particularity of the Incarnation. (shrink)

The basic features of thermodynamics as the “science of the possible” are outlined with a special emphasis on the role of the concept of entropy as a measure of irreversibility in natural processes and its relation to “order,” precisely defined. Natural processes may lead to an increase in complexity, and this concept has a subtle relationship to those of order, organization, and information. These concepts are analyzed with respect to their relation to biological evolution, together with other ways of attempting (...) to quantify it. Thermodynamic interpretations of evolution are described and critically compared, and the significance of dissipative structures, of “order through fluctuations,” is emphasized in relation both to the evolutionary succession of temporarily stable forms and to kinetic mechanisms producing new patterns. (shrink)

The broad character of the arguments used by sociobiologists is assessed, particularly in relation to criticisms coming from anthropology. The implications of sociobiology for theology are developed with respect to the general impact of evolutionary ideas, the reductionist assumptions of sociobiologists, whether or not “survival” can be a value, and more holistic accounts of the physical and biological grounding of the mental and spiritual lives of human beings.

The present malaise of religion—and of theology, its intellectual formulation—in Western society is analyzed, with some personal references, especially with respect to its history in the United Kingdom and the United States. The need for a more open theology that takes account of scientific perspectives is urged. An indication of the understandings of God and of God's relation to the world which result from an exploration starting from scientific perspectives is expounded together with their fruitful relation to some traditional themes. (...) The implications of this for the future of theology are suggested, not least in relation to the new phase, beginning in 2003, of the development of the Zygon Center for Religion and Science. In a concluding reflection the hope is expressed that the shared global experience and perspectives generated by the sciences might form a more common and acceptable starting point than hitherto for the exploration towards God of the seekers of many religious traditions and of none. (shrink)

Sir Thomas Browne's reflection on the synthesis between his Christian religion and his practice as a medical doctor, made over three centuries ago, leads into reflections on the present relation between religion and science in the personal experience of the writer. An account is given of how the actual practice of scientific investigation led the author to theistic inferences and how the study of DNA provoked questions concerning reductionism and emergence. This evoked the need for a map of knowledge, and (...) an attempt is presented in a figure which also serves to clarify what kind of realistic reference is involved in both scientific and humanistic contexts–especially with respect to personal language. Theological investigations thereby receive at least provisional legitimization and, with this encouragement, the article pursues the questions of the nature of the divine Source (“God”) of the world's being and becoming, of God's interaction and communication with the world, especially with human beings in that world. The penultimate section outlines why the writer considers an explicit communication from God to humanity in Jesus of Nazareth is coherent with the foregoing and what this implies for human fulfillment, individually and corporately. The article concludes with a plea for humility before God and nature in our inquiries in the spirit both of Sir Thomas Browne and of the arch “agnostic” T. H. Huxley. (shrink)

Abstract.I join others who have expressed profound gratitude for the life and thought of Arthur Peacocke. I recall some high points in my interaction with him during a period of forty years as an intellectual companion and personal friend. Some similarities in our thinking about evolution, emergence, top‐down causality, and continuing creation are indicated. Four points of difference are then discussed: (1) Emergent monism or two‐aspect process events? (2) Panentheism or process theism? (3) Creation ex nihilo and/or continuing creation? (...) (4) Voluntary or necessary limitation of God's power? Even when we differed I have benefited immensely from our ongoing interaction. (shrink)

Papers resulting from a conference at the Center for Theology and the Natural Sciences, Berkeley, Calif., Aug. 1993.

Abstract.Arthur Peacocke was one of the most important scholars to contribute to the modern dialogue on science and religion, and for this he is remembered in the science‐religion community. Many people, however, are unaware of his exceptional career as a biochemist prior to his decision to pursue a life working as a clergyman in the Church of England. His contributions to studies of deoxyribonucleic acid (DNA) structure, effects of radiation damage on DNA, and on the interactions of DNA and (...) proteins are among the most important in the field at the time and have had a lasting scientific impact that is still felt today. Peacocke's arguments with Jacques Monod over stochastic (chance) and deterministic (necessity) processes driving evolution became important independently for both the science and the religion communities and appear to have contributed significantly to his decision to become involved in science‐religion dialogue rather than continuing his work exclusively in the field of science. Nevertheless, although Peacocke took on an active church life and ceased his experimental work, he never left science but continued to read the scientific literature and published a scientific review on different approaches in defining DNA structure as recently as 2005. (shrink)

The G7 should address new, unprecedented and highly disruptive issues that characterize our complex world, rather than well-understood international problems that fit into existing categories. We argue that the G7 can do this by playing to its strengths – informality and like-mindedness in particular – in addressing emerging and transversal issues such as Artificial Intelligence (AI) and cryptocurrencies.

This brief article examines the features of the panentheistic cosmology of the Protestant theologian Arthur Peacock, with particular attention to the conceptualization of divine immanence in his theological system. In addition, it reveals the organic connection between the categories of “faith” and “miracle” in Protestant theology, and shows the place and role of a miracle in the theological constructions of panentheism. All main conceptualizations of the philosopher and theologian Arthur Peacock are reduced to the so-called “panentheism (...) formula”, according to which God is immanent in the universe, truly omnipresent, but his Being is not entirely reduced to natural, God is greater than nature and his Being surpasses nature. Having laid down the initial principles of his panentheistic cosmology, Peacock deductively deduces all the further key provisions of his concept, namely: the doctrine of the nature of the relationship between God and the world, the question of a miracle as a personal manifestation of the divine, etc. In the author’s worldview, the world acts as an arena and an instrument for achieving God of large-scale cosmic goals. However, in the ideas about the interaction of God with the world, the theologian also singles out the symbolic aspect, the main content of which is the initiative of God to reveal his Personality and demonstrate to man his divine nature. In other words, we are talking about the relationship of God with the individual and the human community, which reflects the creative essence of God and presupposes the existence of events that reveal important religious truths. In general, it should be recognized that the theorists of panentheism, including Arthur Peacock himself, made a significant contribution to the dialogue between religion and science, which was noted by researchers. However, wishing to preserve the intellectual respectability of their conceptualizations, the ideologists of panentheism bypass or extremely carefully and extremely correctly touch on individual complex problems of theology, the features of divine immanence, incl. and the question of miracle. All cases of the relationship between God and man, including the most extraordinary and super-intense experience of interpersonal communication, can, in their opinion, be more convincingly described in ordinary terms within the framework of their model of “downward influence” on the world, mediated by the components of this world. (shrink)

Using survey data collected from chief executives of nonprofit organizations and financial performance information, the current study examined the influence of the individual chief executive characteristics on their perception of organization performance. The study found that executives with internal Locus of Control, high collectivism values, and analytical decision styles have greater convergence between their perceptions of performance and a financial measure. The study findings also offer support for existing theories that suggest executive cognitions play a significant role in filtering information, (...) ultimately influencing the accuracy of perceptions and the effectiveness of strategic choices. (shrink)

This is a theological response to two programmatic essays, “Science and the Future of Theology: Critical Issues,” by Arthur Peacocke and “What Game is Being Played? The Need for Clarity about theRelationship between Scientific and Theological Understanding,” by David A. Pailin. It argues that the two authors, well informed by the recent developments in science, are reduplicating some methodological and epistemological trends common to nineteenth‐century theology. The feasibility of their project should, therefore, be examined on whether they succeed in (...) answering the questions posed to the liberal project that dominated theological and philosophical scholarship in the last century. They are found to be wanting in their inadequate response to three considerations: (1) the persistence of particular manifestations of religion and theology's enduring refusal to accept thoroughly scientific “enlightened” criteria, (2) the epistemological implications of the eschatological character of the Christianmessage, and (3) the trinitarian paradigm for Christian theology and the life of faith. (shrink)

Abstract.Differences in methods of knowing correlate with differences in concepts about what is known. This is an underlying issue in science and religion. It is seen, first, in Arthur Peacocke's reasoning about God as transcendent and personal, is based on an assumption of correlative thinking that like causes like. This contrasts with a notion of causation in empirical science, which explains the emergence of new phenomena as originating from temporally prior phenomena quite unlike that which emerges. The scientific understanding (...) of causation is compatible with a naturalistic theism that holds a nonpersonal model of God as the creative process. However, focusing on the immanence of God, there is a second correlation between methods of knowing and concepts of God. Classical empiricism, used by science, correlates with God understood nonpersonally as the creative process. Radical empiricism, in which feelings and not only sense perceptions have cognitive import, opens up the possibility that one can experience Peacocke's personal, panentheistic God as pattern‐forming influence. I illustrate this second method‐concept correlation with a personal experience. (shrink)

Notes on Contributors • Preface • Christopher Peacocke, Introduction: The Issues and their Further Development I OBJECTIVE THOUGHT • John Campbell, Objects and Objectivity Commentaries • Bill Brewer, Thoughts about Objects, Places and Times • John O'Keefe, Cognitive Maps, Time and Causality II OBJECTIVITY AND THE UNITY OF CONSCIOUSNESS • Susan Hurley, Unity and Objectivity Commentaries • Anthony Marcel, What is Relevant to the Unity of Consciousness? • Michael Lockwood, Issues of Unity and Objectivity III UNDERSTANDING THE MENTAL:THEORY OR (...) SIMULATION • MARTIN DAVIES, The Mental Simulation Debate Commentaries • Jane Heal, Simulation vs. Theory Theory: What is at Issue? • Josef Perner, The Necessity and Impossibility of Simulation. (shrink)

A magisterial exploration of poetry’s place in the fine arts by one of the twentieth century's leading poets In this book, eminent poet Anthony Hecht explores the art of poetry and its relationship to the other fine arts. While the problems he treats entail both philosophic and theoretical discussion, he never allows abstract speculation to overshadow his delight in the written texts that he introduces, or in the specific examples of painting and music to which he refers. After discussing (...) literature’s links with painting and music, Hecht investigates the theme of paradise and wilderness, especially in Shakespeare’s The Tempest. He then turns to the question of public and private art, exploring the ways in which all the arts participate in balances between private and public modes of discourse, and between an exclusive or elitist role and the openly political. Beginning with a discussion of architecture as an illustration of a more general theme of discord and balance, the penultimate lecture probes the inner contradictions of works of art and our reactions to them, while the final piece concerns art and morality. (shrink)