A god adequate for primate culture
Philosophy and religion have preserved the uniqueness of humanity, but primate studies increasingly show that the criteria separating humans and nature, such as culture and learning, language and abstraction, genetics and behavior, and ethics and morality, are quickly eroding. Primatology supports J...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Creighton University
2001
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| In: |
The journal of religion & society
Year: 2001, Volume: 3 |
| Further subjects: | B
Process theology
B Science and religion B Theology; Methodology B Primates |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Philosophy and religion have preserved the uniqueness of humanity, but primate studies increasingly show that the criteria separating humans and nature, such as culture and learning, language and abstraction, genetics and behavior, and ethics and morality, are quickly eroding. Primatology supports John Haught’s contention, inGod after Darwin: A Theology of Evolution,that there is subjectivity in nature, so perhaps it is not unimaginable that God works in the lives of animals in ways analogous to God’s influence in the lives of humans. As Haught claims, this means that God is far more complex and interesting than humans have every imagined. A panentheistic model of God’s relationship to the world accommodates both the subjectivity of animals and the divine influence of God in the lives of non-human animals. When human experience is decentered from sole importance, panentheism allows diverse animal experiences to affect God’s experience and influence in the world. | ||
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