|Today’s colloquium paper is “How to be Omnipresent” by Sam Cowling and Wesley Cray. Dr. Cowling received his PhD from the University of Massachusetts at Amherst in 2011 and is currently Assistant Professor of Philosophy at Denison University in Granville, Ohio. He has published papers on a variety of topics in metaphysics, and his first monograph, Abstract Entities (Routledge) is scheduled to be released on March 1. It’s available for pre-order now!|
How to be Omnipresent
Sam Cowling and Wesley D. Cray
Thanks to Kenny Pearce and everyone else here at the Prosblogion. We are Sam Cowling (Denison University; firstname.lastname@example.org) and Wesley Cray (Texas Christian University; email@example.com), and we’re excited to be a part of the new Prosbloglion Virtual Colloquium series. Today, we’re presenting the penultimate draft of our paper, “How to Be Omnipresent,” which we’re happy to say is forthcoming in American Philosophical Quarterly.
Though the topic of omnipresence itself is perhaps one most naturally located within philosophy of religion, we hope that the paper is of interest to metaphysicians more generally—especially those who are invested in questions about occupation and location. We also think it has the potential to lead into neat discussions about abstract entities. And even among philosophers of religion, we hope that the paper will be of interest to those working outside of the constraints of philosophy of Western, monotheistic religion. Discussions of omnipresence do, of course, show up in other religious traditions—and we take it to be a virtue of our account that it stretches across (and even outside of) traditions, rather than remaining bound to any particular tradition.
Anyway, we develop and defend a new account of omnipresence, which, we argue, is preferable to more familiar views, such as the Occupation View (according to which an entity is omnipresent iff it occupies every region) and the Dependence View (according to which an entity is omnipresent iff it can exert its will or power at every region). Our view, which we call the Existential View, takes an entity to be omnipresent iff it exists at every region.
Consider a version of necessitism along the lines of the views endorsed by Williamson and Linsky & Zalta. On such a view, the stock of entities is modally invariant, with all entities existing at all worlds. Despite enjoying necessary existence, (many or most) entities are only contingently concrete. When not concrete, they exist as abstract entities. We take it that these entities occupy regions only while concrete. For any world w, they still exist at w while abstract, even though they don’t occupy any region at w. So, the existence facts are separable from the occupation facts. We can make parallel comments and observations about the temporal case, looking to versions of permanentism.
In developing the Existential View, we repurpose the machinery of necessitism and permanentism and explore a spatial analog. If necessitism and permanentism are coherent—and we think they are—then, again, existence facts are separable from occupation facts. Now, just apply that to the spatial case: an entity might exist at a spatial (or spatiotemporal) region without occupying that region. An omnipresent entity is just an entity that exists at all regions, regardless of which regions, if any, it occupies.
On necessitism and permanentism, the stock of all entities is modally or temporally invariant, respectively. We don’t want to go that far in the spatial case. Instead, we take omnipresence to be a metaphysically distinctive feature, rather than one enjoyed by all entities. In fact, we take it to be an open question whether any entity actually enjoys omnipresence in the sense we develop. But we do think that it is metaphysically possible that an entity be omnipresent, and, by our lights, it’s good to have a account of what that means.
We call our view the Existential View because we tie existence to quantification, a la Quine. We might say that an entity exists at a world iff it is included in the scope of the existential quantifier when restricted to that world. Likewise, we might say that an entity exists at a time iff it is included in the scope of the existential quantifier when restricted to that time. By extension, we find it natural to go on to say that an entity exists at a region iff it is included in the scope of the existential quantifier when restricted to that region. To be omnipresent, then, is to be within the scope of the existential quantifier, regardless of regional restriction.
The biconditionals above are certainly not meant to offer reductive analyses. We leave it as an open question whether existence-at-a–world/time/region is something that can be reduced to more basic notions or whether it itself should be taken as basic. But even if we opt for the latter approach, the Existential View is still informative: an entity’s status as omnipresent depends, not on facts about its power or on facts about which regions it occupies, but on facts about where it exists. Omnipresent entities exist everywhere, even if they have no power or will or no regions that they occupy.
So, that’s the idea. In the paper, we go into more detail in developing the account, and give reasons why one might prefer it over the Occupation and Dependence Views. We also defend against a few objections. Maybe we’ll get the opportunity to try to defend it against a few more in the comments section here. We’re looking forward to the discussion!
The complete paper is available here. Discussion welcome below!
Philosophy of Religion is one of several areas of interest for the following postdoc opportunity. Prosblogion readers are encouraged to apply!
The Irish Research Council (IRC) annually offers postdoctoral fellowships of one or two years’ duration. Applicants of any nationality are eligible, but must be in residence at an Irish university during the fellowship period. Application is made under the mentorship of a member of the academic staff at the university where the applicant hopes to reside.
The Department of Philosophy at Trinity College Dublin welcomes applications under this scheme. Mentors are available, in particular, in the following areas:
- Metaphysics (James Miller, Peter Simons, Kenneth Pearce)
- Epistemology (Paul O’Grady)
- Philosophy of Language (James Levine, James Miller, Peter Simons)
- Philosophy of Religion (Paul O’Grady, Kenneth Pearce)
- Ethics (Ben Bramble)
- Phenomenology (Lilian Alweiss)
- History of Philosophy:
- Ancient (Vasilis Politis)
- Medieval (Paul O’Grady)
- Early Modern (Kenneth Pearce)
- Modern European (Lilian Alweiss)
- Analytic (James Levine, Paul O’Grady, Peter Simons)
There has been a rich tradition of philosophical excellence at Trinity since its foundation in 1592 and today the Department is a close-knit, lively intellectual community of researchers, teachers and students that combines high-quality teaching with expansive research activity.
Trinity College Dublin Philosophy Department has been consistently ranked as a premier philosophy department and is among the top 100 philosophy departments in the world (QS World University Rankings by Subject 2016).
Prospective applicants may either contact their proposed mentor directly or contact the Philosophy Department’s Director of Research, Kenneth Pearce (firstname.lastname@example.org).
Complete details on the Government of Ireland Postdoctoral Fellowship scheme can be found at: http://www.research.ie/funding/government-ireland-postdoctoral-fellowship-2017
More information on the TCD Philosophy Department can be found at: http://www.tcd.ie/Philosophy/
Today’s colloquium paper is “An Empirical Argument for Substance Dualism” by Perry Hendricks. Hendricks is a graduate student in philosophy at Trinity Western University in British Columbia, where he also received his BA. His interests include philosophy of mind, philosophy of religion, and epistemology.
An Empirical Argument for Substance Dualism
A common problem with arguments for dualism is that they rely on modal premises that are only supported by dubious intuitions. This results in the arguments having a narrow scope—only those who already hold the needed intuitions will find them to be convincing. In this paper, I try to remedy this situation by constructing a new modal argument whose key premise is empirically supported. I begin by formulating the physicalist thesis and make clear its commitments. Next I explicate the notions of reduction and substance. After this, I argue that Twin Earth—a physical duplicate of Earth (including its history and its inhabitants) is possible and that this possibility is empirically supported. I finish by showing that the possibility of Twin Earth entails that selves cannot be reduced and are not supervenient, and this entails that they are non-physical. Further, since selves are substances, it follows that substance dualism is true.
It is not uncommon to hear the argument that if there is an afterlife, then dualism must be true. However, dualism is false, and hence there is not an afterlife. It is also not uncommon to hear the argument that if dualism is true, then the probability of theism rises. I find neither of these theses compelling—I think that physicalism is compatible with an afterlife and that dualism does not raise the probability of theism—but if my argument is correct, it will provide a way to circumvent the first argument while providing support for the crucial premise of the second (i.e. that dualism is true). However, my argument will bring out a new challenge for theism: if the argument that I defend here is successful, then it follows that God acted arbitrarily in actualizing me over another self (or person). This is because multiple selves could have served the causal role that I do. But then why pick me over someone else? What could possibly ground this choice?
In its barest form, my argument is that physicalism entails that everything that exists is at least minimally supervenient, but selves are not minimally supervenient. Hence physicalism is false. Further, since selves are not minimally supervenient, it follows that they are non-physical. To show that selves are not minimally supervenient, I argue that they cannot be functionally reduced because it is possible for multiple selves to play the same causal role in the world.
One objection that I have pondering recently is that Twin Perry and I do not have identical causal roles because of our differing spatial locations. That is, Twin Perry’s causal role is (slightly) different than mine because he is causally related to Earth in a way that I am not, and I am causally related to Twin Earth in a way that he is not. While I’m not convinced that this difficulty is insurmountable (it is not clear to me that these differences are relevant given my definition of the self), we could tweak the argument to get around this objection as follows. First, note that Twin Earth and Twin Perry are possible. Second, note that this entails that Twin Perry can cause the same actions as I do—Twin Perry and I have overlapping causal powers. Lastly, note that this entails that my causal role does not point only to me, for Twin Perry could cause the same actions—play the same causal role—as I do. Hence Twin Perry and I may be inverted, and the objection mentioned above is rendered irrelevant.
The complete paper is here. Discussion welcome below!
My Labrador retriever, Blue (pictured), died recently. She was my constant companion for almost fifteen years. So my assigned question hits home just now. Will God include animals in Heaven? In The Problem of Pain, C.S. Lewis speculated that some animals become so deeply ingrained in our lives, so much a part of our identities, that we could not really be ourselves, or truly happy in the next life, without them. I am hopefully inclined to agree.
But if so, what should we think will become of the billions of other animals that will have existed on earth? Will they have served their created purpose as important instruments of evolution in this life? Or do they have a future after death in an afterlife? Put in canonical Jewish and Christian terms, will animals inhabit the messianic kingdom of God on a “new earth” together with human beings?
One reason to think they will do so simply is that God created them in the first place. Should we think that the value of non-human beings is merely instrumental, and that they will have exhausted their evolutionary purpose prior to death? In Genesis 1, the author depicts God declaring non-human beings “good” in their own right, as having very high intrinsic value as parts of the “very good” cosmic whole. Should we think, then, that this ontological status would ever end, and not obtain in the messianic cosmic whole promised to come?
Furthermore, billions of animals fail to flourish as individuals prior to death. The evolutionary carnage is unimaginable. Should we think that God accepts this mass failure as the inevitable cost of creating valuable life by naturalistic means? Somehow, this way of thinking does not seem either aesthetically or morally right. It seems reasonable to expect an omnicompetent and morally perfect God to bring the being of all creatures and things to fruition according to their created natures.
More straightforwardly, it also seems that many species of animals are sentient, so that they can suffer in a morally important sense. Presumably, the profusion of undeserved suffering of animals in the world is a morally bad thing, a wrong that a morally perfect God would wish to make right. In Keith Ward’s words: “If there is any sentient creature which suffers pain, that being—whatever it is and however it is manifested—must find the pain transfigured by a greater joy.” And it seems clear that such evil-rectifying (and God-justifying) joy could only happen post mortem, in Heaven.
Beyond these philosophical considerations, Jewish and Christian canonical texts explicitly encourage belief that animals will inhabit Heaven, as envisioned.
Besides Genesis 1, which underscores God’s assessment of animals as “good,” and as essential to a cosmic whole that is “very good,” other texts suggest the inclusion of animals in the messianic age to come. In Genesis 6-7, God commands Noah to include all “kinds” of animals on the ark. Notably, after the flood, in Genesis 8-9, God makes a covenant with Noah that promises divine protection and preservation to all human and non-human beings. God makes this promise and repeats it two more times:
I now establish my covenant with … every living creature that was with you—the birds, the livestock and all the wild animals, all those that came out of the ark with you—every living creature on earth” (Genesis 9: 9-10).
The speaker declares the covenant to be irrevocable—“everlasting” (Genesis 9: 16).
In the speeches of God from the windstorm in Job, God speaks at length about God’s intimate care even for animals living in wild realms that God seems to have abandoned—they, too, fall within the scope of the messianic vision. In Isaiah, that vision has the wolf at peace with the lamb, lions eating straw like the ox, and serpents venomous no more (Isaiah 65: 25).
In the New Testament, the apostle Paul writes that the whole creation “groans” in bondage to pain and futility, in the throes of decay and longing to be set free (Romans 8: 18-23). The emphasis on pain in nature suggests an allusion to the experience of animals, and that Paul’s expressed hope of the coming cosmic redemption includes them.
There is one last distinctly Christian reason for hoping that animals will inhabit Heaven. I suggest that the Christian doctrine of the Atonement provides unexpected grounds for that belief.
In Christian history, theologians have treated Atonement as a matter of reconciliation between God and human beings, who have allegedly wronged God. But animals have not done anything wrong, much less wrong to God. If anything, God has wronged animals by inscribing undeserved suffering into their existence. Can it be that the Atonement also had the aim of resolving that moral problem? Perhaps.
Christian writers have traditionally referred to Christ crucified as “the Lamb of God, who takes away the sins of the world” (John 1: 29). In Hebrews, the writer likened Jesus to the Scapegoat slain painfully on Yom Kippur (Hebrews 5-7). In all these typological metaphors, Christ is identified with blameless sacrificial animals. Is it far-fetched to think that this imagery conveys reconciliation between God and the animals?
Some modern writers (notably, Holmes Rolston II and Christopher Southgate) have referred to the evolutionary narrative of species as cruciform, as a “slaughter of innocents,” as a via dolorosa and a Darwinian kenōsis analogous to the “self-emptying” of Jesus on the cross (Philippians 2: 5-11). Meanwhile, the writer of Hebrews stressed that Christ’s death has brought an end to the need for animal sacrifice (Hebrews 10). Perhaps, then, the Atonement is not only a manifesto of liberation from sin and death for human beings, but also a symbolic declaration of an impending freedom from suffering in store for non-human beings in the messianic kingdom of Heaven that is promised to come.
What joys await animals—including Blue—in Heaven, we can only guess. But I suggest that canonical Jewish and Christian traditions together make it reasonable to believe that gloriously good things do await them, nonetheless.
Theology emeritus, Calvin College
Philosophy, Grand Valley State University
 Keith Ward. The Concept of God (Oxford: Basil Blackwell, 1974), 223. Cited by Southgate, 78.
Part of the beauty of natural systems is their wildness. We intuitively value things that are un-spoiled, pure, natural, wild and free. A field of sunflowers would seem less beautiful if we found out that the sunflowers were plastic replicas. The beauty of Old Faithful would be much diminished if the National Parks Service had to install pumps to keep the geyser operating regularly. And fishermen would find their “appreciation for catching cutthroat trout in an isolated and rugged mountain valley reduced by reports that the Department of Fish and Game stocked the stream the previous week.” There is great value, then, in letting natural systems remain free of the external influence of persons. Tampering in the natural order strongly detracts from the aesthetic value that wildness brings to the the Earth.
If we look at the world in its entire history, it seems as if God values wildness very much even though wildness comes at an enormous cost to individual creatures. The graceful tiger leaping for its prey with unsheathed claws is an awe inspiring sight but it led William Blake to wonder, “what immortal hand or eye dare frame [the tiger’s] fearful symmetry?” Although the untamed wild is stunning–beauty often flourishes on the same tangled vine where the grotesques and horrors bloom. We now know that the existence of wild animals, parasites, viruses and bacteria were not the result of the Fall, but are part of God’s original design plan. It is perhaps because of the great good of wildness that God chose to let the first creation evolve under natural laws without much, if any, divine intervention. An all-powerful being could have intervened in our evolutionary history to keep parasites and predators from evolving, to redirect hurricanes and still tsunamis and to rescue lambs from lions, but He does not. Presumably one reason God chooses not to intervene in the natural world is because such interventions would detract from the wildness of natural systems and would thereby destroy their inherent beauty and value. Such interventions would come at the cost of the wildness.
If God valued wildness the first time around, perhaps He will include a space for the untamed in the New Creation. Wild nature is beautiful but, at least in our world, it comes with its costs. It be disappointing if the New Earth is one large cultivated garden; I would hope that there are spaces that are untouched by persons where animals run free. But I also hope that much of the natural evil that causes so much suffering in our world will not be present in the new creation. There are hints in the Bible that the New Creation will not be ‘red in tooth and claw.’ (I’m sure that the rabbits living in the Eschaton would prefer not to be torn apart by hounds.) Perhaps we can have it both ways in the New Creation—maybe we can have the natural beauty of the untamed wild without the predation, disease, decay and death. But perhaps we can’t have it both ways. If it were possible to have wildness without suffering in the first creation, wouldn’t God have done it that way? Perhaps untamed wilderness is a good that can only be had in the first creation and in the eschaton untamed wildness will be replaced by another kind of good.
 Ned Hettinger and Bill Throop, “Refocusing Ecocentrism: De-emphasizing Stability and Defending Wildness,” 140.
 Annie Dillard, Pilgrim at Tinker Creek, 148.
In the coming weeks, I will begin running a new feature on this blog which I am calling ‘the Prosblogion Virtual Colloquium’. Like a real philosophy department colloquium, the virtual colloquium aims to be a weekly discussion of a philosophy paper. This being the Prosblogion, these will of course be papers in philosophy of religion. However, this term will be construed in a very broad sense to include philosophy papers in any field and any tradition that are relevant to religion in general or to any particular religion. I will be trying, as much as possible, to span the full diversity of philosophers, philosophical projects, arguments and positions that fall within that very general characterization of philosophy of religion. The colloquium will primarily feature the work of junior scholars.
I have several aims for this project. First, I hope simply that this will foster interesting discussion of philosophical issues related to religion(s). Second, I think it is an unfortunate feature of the academic discipline of philosophy that many excellent papers are barely read and commented on at all. I therefore hope that the virtual colloquium will help a variety of philosophy papers to be part of a genuine conversation (and maybe not wait years to be cited for the first time!). Third, I hope that the series will help to bring attention to the diverse kinds of work being undertaken in contemporary philosophy of religion and the variety of positions and arguments being defended. Finally, I hope that this will provide an opportunity for philosophers who don’t get to attend conferences and colloquia on a regular basis to engage in helpful back-and-forth philosophical discussion at a high level.
I am open to suggestions about format, but my current plan is as follows. Just like an in-person colloquium, I will briefly introduce the colloquium ‘speaker’. Following this, the ‘speaker’ will give an introductory summary of the paper under discussion (recommended length about 800 words, but flexible). Then there will be a link to the full text of the paper. The paper may be a draft or a recent publication, but must be online somewhere. Open access is of course preferable, but where this is infeasible for copyright reasons a link to the journal (or PhilPapers) to allow those who have access through their university would be acceptable.
If there is sufficient interest, I hope to run the first virtual colloquium on Friday, October 14 and hold subsequent colloquia each Friday through at least the end of the present academic year. I am beginning to contact potential presenters right away. I would appreciate receiving nominations particularly of junior philosophers who have a draft or recent publication in philosophy of religion to discuss. These can be left in the comments below, or sent by email to email@example.com. Receiving plenty of nominations from lots of different people will help to ensure the schedule does not end up unduly biased toward my own philosophical propensities. Self-nominations are also encouraged!
A few years ago, I had a student with Cerebral Palsy. He was one of those students that I connected with outside of the regular classroom. One day while we were talking about theological matters at our favorite local coffee shop, he told me that he’d be “really pissed off” if he didn’t have CP in heaven. The reason he gave for this claim was that his disability is part of his identity.
I confess that his claim struck me as odd at the time. Like many individuals, I had the thought “but why wouldn’t you want to not be disabled if that’s possible?” But over the past year and a half as I’ve begun immersing myself in various disability literatures, I’ve come to learn that my student’s thought is common among many people who have disabilities. Some members of the Deaf community think that they’ll be deaf and speak in sign language in the eschaton, just as others expect to speak in their own linguistic communities. (Just as I would like to be able to speak and understand Farsi in heaven, should I get there, I hope that I’ll be able to communicate in ASL.) And theologian Amos Young, in his well-known Theology and Down Syndrome, argues that his brother will still have Trisomy 21 in the eschaton.
Why might it be important to take seriously this line of thought? I think because of the substantial history of harms that have been done against those with disabilities, both in general but also more specifically by denying their voice when they speak of their own experiences. In her wonderful The Minority Body, Elizabeth Barnes talks about the tendency to downplay such testimony from those with disabilities as a kind of epistemic injustice, namely testimonial injustice. According to Miranda Fricker, testimonial injustice “occurs when prejudice causes a hearer to dive a deflated level of credibility to a speaker’s word”(Epistemic Injustice, p. 1). (As an illustration of some of the difficulties facing individuals with disabilities and the denial of their voice, I highly recommend people read Harriet McBride Johnson’s “Unspeakable Conversations.”).
Now, I don’t think that the need to take such testimony seriously means that it’s always veridical. (Neither does Barnes.) But it should make us pause and think before speaking. In what follows, I especially encourage those with disabilities to weigh in. And I encourage those of us that don’t have disabilities to take their reports seriously.
So what of the question, “will people have their disabilities in the eschaton?” Obviously, on one sense of the term ‘identity’, if a disability is part of a person’s identity then they will. Here I’m thinking of specifically numeric identity. But I also think that there are compelling reasons to think that not all disabilities are part of a person’s identity in this sense. (I’m inclined toward the view that there’s not a single thing that is disability, so it shouldn’t be surprising that I think that not all disabilities are similar in the relevant respect.) Disabilities that are acquired later in life—e.g., dementia or disabilities which result from a traumatic brain injury (TBI)—aren’t essential to a person’s numeric identity. If a person exists prior to having a disability, then it is possible for that person to exist without that disability. And if Christianity is true, it’s also possible for those born with a disability to no longer have it. The blind are given sight; the lame walk.
But this doesn’t mean that all disabilities are like that. It may be that chromosomal abnormalities (e.g., Trisomies 18 and 21, 2p15-16.1 Microdeletion Syndrome) as well as other kinds of disabilities are not separable from one’s numeric identity in this sense. I confess I don’t know what to think about these kinds of cases. But I think we have some (though certainly defeasible) reasons for thinking that these disabilities will be present in the eschaton because they are tied to a person’s numeric identity.
There’s another—a weaker—sense of identity where I think it makes sense to say that disabilities are part of a person’s identity, and that’s the “self-understanding and narrative” sense of the term. This is, I think, what many people mean when they say that being disabled is part of their identity. It is, for instance, what I think is present in the following passage from Simi Linton:
While retaining the word disability, despite its medical origins, a premise of most of the literature in disability studies is that disability is best understood as a marker of identity. As such, it has been used to build a coalition of people with significant impairments, people with behavioral or anatomical characteristics marked as deviant, and people who have or are suspected of having targets of discrimination…. When disability is redefined as a social/political category, people with a variety of conditions are identified as people with disabilities or disabled people, a group bound by common social and political experience. (Claiming Disability, 12)
A similar approach to one’s identity as disabled can also be found in Harilyn Rousso’s Don’t Call Me Inspirational. For many people with disabilities, their disability has so shaped their self-understanding that they cannot understand what it would be like for them not to have those disabilities (even if it is metaphysically possible for them to exist without those disabilities).
There are other aspects of one’s identity, so construed, that might also be understood in a similar way. Being a parent isn’t part of my numeric identity (since I was still me prior to being a parent), but it is a significant part of my own self-understanding and who I’ve become. And this is also true more specifically of being a parent of a disabled child. Even if I am no longer a parent at some point in the future (that thought is horrific to me!) or still a parent but not of a child with disabilities, the ways that those experiences have shaped my life are, I think, marks that I shall always bear in the future. And it’s hard, if not impossible, to know what these marks will be like prior to having them. Such marks are, in Laurie Paul’s term, transformative experiences.
Answers to the question depend on lots of philosophical questions (e.g., What is the nature of disability? What is the correct account of human nature? What kinds of goods and diversity will be realized in the heavenly kingdom? What experiences are compatible with the beatific vision?). It is my hope that in the future there will be more interaction between philosophy of religion and disability studies.
 I’d like to Michelle Panchuck, Scott Williams, and Hilary Yancey for discussions on these issues.
In this brief post—based somewhat on a section of my book The Problem of Animal Pain: A Theodicy for All Creatures Great and Small—I defend the thesis that animals are created in the image of God. I will argue that the notion of bearing the imago dei is “graded.” That is, bearing the image is a property that comes in degrees, of, if it is not the same thing, there are many ways of bearing the image of God, which can be placed along a spectrum from triviality to very substantive.
I write from a Christian perspective, but won’t focus on the biblical data. However, it is very much worth noticing one feature of the Genesis narrative. One frequently hears—including in sermons—that the imago dei doctrine is taught in Genesis 2:7. Man “becomes a living being” when the “breath of life” is “breathed into his nostrils.” God had just said “Let us make man in our image” and nothing follows that is a better candidate for the imaging happening than the instilling of the breath of life. As with the Greek pneuma, the use of the Hebrew neshamah evokes a connection between breath and soul. And it is often thought that the soul, whatever else it is, is the locus of the image of God. But Genesis 1:30 had just abbreviated a long list of animals with the covering phrase “everything that has the breath of life” (1:30). And, like its cousin neshamah, nefesh—used here—is sometimes rendered “soul.” And, again, there is nowhere else in the creation narrative that is a plausible ground for the imago dei. Nowhere in Scripture is a premium put on abstract thought and there’s certainly nothing about it in the creation narrative. (It is perhaps there by implication in the act of speech in the naming of the animals by Adam, but that’s a bit obscure.) And speaking of abstract thought…
Once when presenting a paper at a regional meeting of the American Catholic Philosophical Society in Western New York, I made reference to Sosa’s distinction between animal knowledge and reflective knowledge. A guy pointed out to me than “animal knowledge” might not be an apt phrase, since, in certain respects, apt belief (in Sosa’s sense) is more like God’s knowledge than human knowledge. The relevant respect was that animal knowledge is “direct” in a way that included being non-discursive but also included being “hooked up” to the world in a way that “skips” ratiocination involved in much human knowledge, especially Sosa’s reflective knowledge. This is inchoate, but it points the direction to a way in which animal cognition might be much more in the image of God’s cognition than distinctively human cognition. An extension of this is the fact that humans are plagued by doubt in ways most animals don’t seem to be.
This is the first of a series of blogposts exploring theological and philosophical reflections on the new creation. The format is the following: each week, we’ll have one blogpost (of about 800 words) where an author pitches a new, thought-provoking idea. The other participants as well as the wider internet community can then join in and write comments, to which the author can respond. We hope many readers will participate! The next weeks on Thursdays we will have essays by Trent Dougherty, Kevin Timpe, Beth Seacord and John Schneider.
This week, we have Cara Wall-Scheffler, Associate Professor of Biology at Seattle Pacific University. She considers whether there would still be evolution in the new creation.
As a biological anthropologist, I am interested in human adaptations and variation that chart the evolution of Homo sapiens. In particular, I see to explain how human characteristics (e.g. long limbs, pelvis shape, sexual dimorphism) emerged within different geographical areas and ecosystems.
As a Wesleyan, I am further interested in a theology of sanctification; that is, how, through attentive interactions with the Holy Spirit, faithful humans might form a more ‘in tune’ relationship with the Creator, with other creatures, and especially with one another. Because Scripture claims and the Church confesses that a sovereign God loves and cares for every creature that God as made (e.g. Job 38-42), and because this world is filled with organisms that continue to evolve, I see no reason why this dynamic interaction between the Creator and the created will not continue to exist in New Creation.
Because I understand Scripture’s narrative of First Creation’s relationship with God as ‘very good’ but clearly not ‘perfect’ in a static sense (so Genesis 2:18-20), I hypothesize that New Creation will be a place—an ‘ecosystem’—in which creatures will continue to evolve beyond which a world that already has evoked God’s joy and good pleasure. Furthermore, Scripture claims that New Creation will occupy the same “geographical area” as the First Creation. Whilst an apocalypse of full salvation decisively marks the transition between the two, New Creation continues from the First Creation.
For the past few years, I have organized a lively philosophy of religion work-in-progress group at Ryerson University in downtown Toronto.
– If you would like to be added to the mailing list for this group, please email me: firstname.lastname@example.org
– If you are (or plan to be) in the Toronto area this semester, and would like to present a paper to this group, please let me know.
– If you would like to present a paper to this group via Skype this semester, please let me know. (We have an 80″ screen in our department’s meeting room!)
Department of Philosophy