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The past decade has witnessed a renaissance in scientific approaches to the study of morality. Once understood to be the domain of moral psychology, the newer approach to morality is largely interdisciplinary, driven in no small part by developments in behavioural economics and evolutionary biology, as well as advances in neuroscientific imaging capabilities, among other fields. To date, scientists studying moral cognition and behaviour have paid little attention to virtue theory, while virtue theorists have yet to acknowledge the new research results emerging from the new science of morality. Theology and the Science of Moral Action explores a new approach to ethical thinking that promotes dialogue and integration between recent research in the scientific study of moral cognition and behaviour-including neuroscience, moral psychology, and behavioural economics-and virtue theoretic approaches to ethics in both philosophy and theology. More particularly, the book evaluates the concept of moral exemplarity and its significance in philosophical and theological ethics as well as for ongoing research programs in the cognitive sciences.
This book explores the implications of recent insights in modern neuroscience for the church's view of spiritual formation. Science suggests that functions of the brain and body in collaboration with social experience, rather than a disembodied soul, provide physical basis for the mental capacities, interpersonal relations, and religious experiences of human beings. The realization that human beings are wholly physical, but with unique mental, relational, and spiritual capacities, challenges traditional views of Christian life as defined by the care of souls, a view that leads to inwardness and individuality. Psychology and neuroscience suggest the importance of developmental openness, attachment, imitation, and stories as tools in spiritual formation. Accordingly, the idea that care of embodied persons should be fundamentally social and communal sets new priorities for encouraging spiritual growth and building congregations.
The past decade has witnessed a renaissance in scientific approaches to the study of morality. Once understood to be the domain of moral psychology, the newer approach to morality is largely interdisciplinary, driven in no small part by developments in behavioural economics and evolutionary biology, as well as advances in neuroscientific imaging capabilities, among other fields. To date, scientists studying moral cognition and behaviour have paid little attention to virtue theory, while virtue theorists have yet to acknowledge the new research results emerging from the new science of morality. Theology and the Science of Morality explores a new approach to ethical thinking that promotes dialogue and integration between recent research in the scientific study of moral cognition and behaviour -- including neuroscience, moral psychology, and behavioural economics -- and virtue theoretic approaches to ethics in both philosophy and theology. More particularly, the book evaluates the concept of moral exemplarity and its significance in philosophical and theological ethics as well as for ongoing research programs in the cognitive sciences.
This book explores the implications of recent insights in modern neuroscience for the church's view of spiritual formation. Science suggests that functions of the brain and body in collaboration with social experience, rather than a disembodied soul, provide physical basis for the mental capacities, interpersonal relations, and religious experiences of human beings. The realization that human beings are wholly physical, but with unique mental, relational, and spiritual capacities, challenges traditional views of Christian life as defined by the care of souls, a view that leads to inwardness and individuality. Psychology and neuroscience suggest the importance of developmental openness, attachment, imitation, and stories as tools in spiritual formation. Accordingly, the idea that care of embodied persons should be fundamentally social and communal sets new priorities for encouraging spiritual growth and building congregations.
2020 Foreword INDIES Book of the Year Finalist - Science and Technology No one is really Christian on their own. But often the religious life is seen as individual, private, and internal—resulting in a truncated, consumeristic faith. And what if that kind of individualistic Christianity is built on a fundamental misunderstanding of human nature? According to psychologists Brad Strawn and Warren Brown, it's time to rethink the Christian life in light of current research on the human mind, particularly with a deeper understanding of the process called "extended cognition." Using insights from neuroscience, psychology, and philosophy, they argue in Enhancing Christian Life that persons must be understood as not only embodied and embedded within particular contexts, but also extended beyond the body to encompass aspects of the physical and social world. Embracing a vision of the Christian life as extended into interactions with a local network of believers, they help us discover a fuller, more effective way to be Christian. After exploring the psychological dynamics of extended cognition, including how the mind is "supersized" by the incorporation of physical tools and social networks, Strawn and Brown consider implications for spiritual practices, congregational life, and religious language and traditions, which they describe as mental "wikis." The formation of robust Christian life, they show, is a process that takes place within a larger mesh of embodiment and mind—broader, deeper, and richer than we could ever be on our own.
If humans are purely physical, and if it is the brain that does the
work formerly assigned to the mind or soul, then how can it fail to
be the case that all of our thoughts and actions are determined by
the laws of neurobiology? If this is the case, then free will,
moral responsibility, and, indeed, reason itself would appear to be
in jeopardy. Nancey Murphy and Warren S. Brown here defend a
non-reductive version of physicalism whereby humans are (sometimes)
the authors of their own thoughts and actions.
If humans are purely physical, and if it is the brain that does the
work formerly assigned to the mind or soul, then how can it fail to
be the case that all of our thoughts and actions are determined by
the laws of neurobiology? If this is the case, then free will,
moral responsibility, and, indeed, reason itself would appear to be
in jeopardy. Nancey Murphy and Warren S. Brown here defend a
non-reductive version of physicalism whereby humans are (sometimes)
the authors of their own thoughts and actions.
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