Resonances: neurobiology, evolution and theology : : evolutionary niche construction, the ecological brain and relational-narrative theology / / Markus Mühling.

• Superior document: Religion, Theologie und Naturwissenschaft. Religion, Theology, and Natural Science ; Volume 29
• VerfasserIn: Mühling, Markus,
• Place / Publishing House: Göttingen, Germany ;, Bristol, Connecticut : : Vandenhoeck & Ruprecht,, 2014.; ©2014
• Year of Publication: 2014
• Language: English
• Series: Religion, Theologie und Naturwissenschaft ; Volume 29.
• Physical Description: 1 online resource (255 p.)
• Notes: Include indexes.

This volume contains the results of research into the dialogue between theology and biology, particularly neuroscience and evolutionary theory. With regard to neuroscience, the representational paradigm is abandoned in favor of the ecological brain theory, which understands the brain as an organ of resonance between the living body and its surrounding environment. In relation to theological epistemology, this account not only leads to fruitful convergences, but also shows that revelation, as perception of God's triune presence in creation, has to be understood as a resonating and non extra-ord

Table of Contents

Cover; Title Page; Copyright; Table of Contents; Body; Preface; 1. The Dialogue between Theology and the Natural Sciences; 1.1 Certainties in the Natural Sciences and Theology; 1.2 Natural Sciences and Theology; 1.3 Two Regulative Principles: Etsi deus non daretur-etsi mundus non daretur; 1.4 The Core and the Periphery; 1.5 Entheorizing and Extheorizing; 1.6 Interdisciplinary Dialogue as Inter-Faith Dialogue; 1.7 Public Concern; 1.8 Metaphors, Models and Myths; 1.8.1 Metaphors; 1.8.2 Models; 1.8.3 Myths; 1.8.4 Theological Models; 2. Experience and Perception-Epistemology in the Neurosciences

2.1 Neuroconstructivist-Representational Dualism in the Neurosciences2.1.1 Representationalism; 2.1.2 Modularity and Modularism; 2.1.3 Neuroconstructivism; 2.1.4 Mythical, Idealistic Dualism; 2.1.5 Phenomenal Naivety; 2.1.6 Causal Atomism and the Externality of Relations; 2.1.7 Individualist Intellectualism, Theory of Mind and the Social Brain Hypothesis; 2.1.8 Reductionist Naturalism; 2.2 Problems of Neuroconstructivist-Representational Dualism; 2.2.1 Abandoning Representationalism; 2.2.1.1 Ecological Subjectivity; 2.2.1.2 Externalism of Meaning; 2.2.1.3 Active Externalism

2.2.1.4 Conceptual Experience2.2.2 Abandoning Modularism; 2.2.3 Abandoning Neuroconstructivism; 2.2.4 Abandoning Idealistic Dualism ; 2.2.5 Abandoning Phenomal Naivety-Introducing Phenomenology; 2.2.6 Abandoning Causal Atomism and the Externality of Relations; 2.2.7 Abandoning Individualist Intellectualism, Theory of Mind and the Social Brain Hypothesis; 2.2.8 Abandoning Dogmatic Reductionist Naturalism; 2.3 The Ecological Brain; 2.3.1 The Leib as Subject; 2.3.2 Ecological Subjectivity; 2.3.3 Efficient Causality, Formative Causality and their Unity in Circular Causality

2.3.4 Dynamic Capabilities, Open Loops and Formative History2.3.5 The Brain in the Framework of Vertical Circular Functional Circuits; 2.3.6 The Brain in the Framework of Horizontal Circular Functional Circuits and the Ecological Understanding of Perception and Consciousness; 2.3.7 The Basic Self and the Personal Self; 2.3.8 Implicit Theology in Fuchs' Theory; 3. Experiencing Divine Self-Presentation-Epistemology in Theology; 3.1 Sola experientia?; 3.2 A Basic Question of Theological Epistemology; 3.2.1 Revelation and Reason?; 3.2.2 Cognitive Sciences of Religion and Neurotheology

3.2.3 The Possibility of Faith3.3 Revelation and Experience-The Initial Model; 3.4 Problems with the Initial Model in Light of the Neurosciences; 3.5 Perceiving Intendedness?; 3.6 Describing Faith; 3.6.1 Faith and Semantic Externalism; 3.6.2 Faith and Active Externalism; 3.6.3 Faith and Ecological Subjectivity; 3.6.4 Faith as Conceptual Experience; 3.6.5 Faith and the Basic Self; 3.6.6 Faith and the Personal Self; 3.7 Re-formulating the Initial Model of Revelation and Experience.; 3.7.1 The Structure of Narrative Identity; 3.7.2 Religious Experiences, Disclosure Experiences and Revelation

3.8. Three Resonating Stories and Two Sets of Actors