DSpace Collection:
https://hdl.handle.net/10171/58797
2024-03-29T04:51:00ZScientific and Theological Responses for Evolution and Biological Complexity
https://hdl.handle.net/10171/62524
Title: Scientific and Theological Responses for Evolution and Biological Complexity
Abstract: The article analyzes aspects of the relationship between evolution and bio-logical complexity and the attempts made by scholars and theologians to interpret it within the limits of reductionist scientism or theism. For this purpose, firstly, attention is focused on explaining the meaning of the concept of «evolution» and its historical and philosophical transformation in the context of the idea of complexity. Secondly, the notion of complexity in theology is used as evidence to support teleology. This approach is criticized by some scholars who consider evolution as a random prosses. They give it the status of a universal metaphysical assumption in evolution. The scientists and theologists both formulate metaphysical assumptions differently to interpret evolution.2020-01-01T00:00:00ZIs Intelligent Design the Answer to Darwinism?Marcos Eberlin’s Foresightand the Limits of Irreducible Complexity as Scientific Paradigm
https://hdl.handle.net/10171/62523
Title: Is Intelligent Design the Answer to Darwinism?Marcos Eberlin’s Foresightand the Limits of Irreducible Complexity as Scientific Paradigm
Abstract: Marcos Eberlin is a chemist and mass spectrometer who advances in a new book a refined Intelligent Design (ID) theory hinging on “foresight,” or the apparent teleology and purpose discernible in biological, chemical, and other complex life sys-tems. Repurposing older ID arguments, such as those of “irreducible complexity,” and introducing new examples of phenomena pointed to by other ID theorists, Eberlin makes a strong argument for mindful creation by a “superintellect”. But is ID sufficient to answer Darwinism? Does “foresight” go far enough in providing an alternative view of the origin of complex lifeforms? I argue that Eberlin, and other ID theorists, does not have a robust-enough definition of science to counter non-theistic theories of biology and biochemistry. An Aristotelian-Thomistic understanding of science allows us to go beyond the divide between ID and a-theistic theories and move the science-and-faith debate onto more solid ground.2020-01-01T00:00:00ZLa impronta de Pierre Teilhard de Chardin en las tesis evolutivas de Karl Schmitz-Moormann
https://hdl.handle.net/10171/62522
Title: La impronta de Pierre Teilhard de Chardin en las tesis evolutivas de Karl Schmitz-Moormann
Abstract: En este artículo exponemos las intuiciones del teólogo y biólogo alemán Karl Schmitz-Moormann sobre la evolución. Como leitmotiv subyacente en toda su obra, Schmitz-Moormann tiene a Teilhard de Chardin. Inspirado por Teilhard y su metafísica de la unión, introduce un nuevo concepto, a saber, la uni-totalidad. Veremos aquí cómo Schmitz-Moormann observa diversas uni-totalidades a lo largo del progreso evoluti-vo, desde las partículas subatómicas hasta las agrupaciones humanas. Esas diversas uni-totalidades implican, a la vez, diversidad de unión, que puede ser explicada por causas que van desde la interacción nuclear hasta el amor interpersonal. Análogamente, Schmitz-Moormann ve nuestro Dios tri-uno como la Uni-totalidadsuprema unida por amor, a la que se acercan las uni-totalidades creadas.2020-01-01T00:00:00ZThe Theory of Evolution in the Writings of Joseph Ratzinger
https://hdl.handle.net/10171/62521
Title: The Theory of Evolution in the Writings of Joseph Ratzinger
Abstract: In this article, I analyse the texts in which Joseph Ratzinger deals with biolog-ical evolution, particularly in the context of the compatibility between faith in creation and acceptance of the theory of evolution. His first writings on the topic, until 1979, contain the most elaborate and deepest theological and philosophical insights, with a defence of the compatibility between faith in creation and the theory of evolution when the boundaries of their respective explanatory frameworks are respected. At the beginning of the 1980s, still at the philosophical level, Ratzinger engages with the work some atheist scientists who try to portray evolution as a “first philosophy”. The 1999 lecture at the Sorbonne University marks the beginning of a period in which he criticizes some technical aspects of the theory of evolution, a position that seems to have been prompted by contacts with anti-evolution German intellectuals in the pre-vious years. After the 2006 meeting of the Schulerkreis in Castel Gandolfo, in which his criticism of evolution reaches its climax, his references to the topic were few and he returned to the philosophical ideas expressed in his earlier writings, stressing that the intrinsic rationality and inner logic of the cosmos point to a creating Reason.2020-01-01T00:00:00Z