One of the main challenges of the nonreductionist approach to complex structures and phenomena in philosophy of biology is its defense of the plausibility of the theory of emergence and downward causation. The tension between remaining faithful to the rules of physicalism and physical causal closure, while defending the novelty and distinctiveness of emergents from their basal constituents, makes the argumentation of many proponents of emergentism lacking in coherency and precision. In this article I aim at answering the suggestion of (...) several thinkers to redefine emergence and downward causation in terms of the broader Aristotelian view of causation. In addition, I further develop this interdisciplinary conversation to include theological implications of emergentism, analyzed in reference to Aquinas’ understanding of divine action in terms of the same fourfold division of causes—bringing thus natural science, philosophy, and theology into creative and fruitful dialogue. (shrink)

Much has been made of how Darwinian thinking destroyed proofs for the existence of God from ‘design’ in the universe. I challenge that prevailing view by looking closely at classical ‘teleological’ arguments for the existence of God. One version championed by Aristotle and Thomas Aquinas stems from how chance is not a sufficient kind of ultimate explanation of the universe. In the course of constructing this argument, I argue that the classical understanding of teleology is no less necessary in modern (...) Darwinian biology than it was in Aristotle's time. In fact, modern biology strengthens the claims that teleological arguments make by vindicating many of their key features. As a consequence, I show how Aristotle and Aquinas' teleological argument for an intelligent First Cause remains valid. (shrink)

In an age of nationalisation of international educational policy, or vice versa, the politics and conflicts behind such policies often take centre stage to the detriment of professional expertise. In response, this article develops a nuanced critical realism to propose a practice-based development and implementation of educational policy reforms. Based on empirical reports of head teachers’ subversive practice, the article concludes by highlighting that professional expertise is a central component, dubbed ‘formless capability’, that all stakeholders use to turn policy intentions (...) into policy actions. Actuality consists of the three traditional domains of critical realism – the real, the actual and the empirical – whose importance is derived from whether it is a means to or an end in itself. It is argued here that empirical experiences of leading schools are the stage of actuality that is directly... (shrink)

Aristotle’s biological teleology is rooted in an epigenetic account of reproduction. As such, it is best interpreted by consequence etiology. I support this claim by citing the capacity of consequence etiology’s key distinctions to explain Aristotle’s opposition to Empedocles. There are implications for the relation between ancient and modern biology. The analysis reveals that in an important respect Darwin’s account of adaptation is closer to Aristotle’s than to Empedocles’s. They both rely on consequence etiological considerations to evade attributing the purposiveness (...) of organisms to chance. Two implications follow: Darwinian explanations of adaptation are as teleological as Aristotle’s, albeit differently; and these differences show how deeply resistant Aristotle’s version of biological teleology is to descent from a common ancestor. (shrink)

Neither Aristotle nor Aquinas assumes the reality of the evolution of species. Their systems of thought, however, remain open to the new data, offering an essential contribution to the ongoing debate between scientific, philosophical, and theological aspects of the theory of evolution. After discussing some key issues of substance metaphysics in its encounter with the theory of evolution (hylomorphism, transformism of species, teleology, chance, the principle of proportionate causation), I present a Thomistic response to its major hypotheses. Concerning the philosophy (...) of Aquinas, I trace what might be seen as a preliminary description of natural selection in his commentary on Aristotle's Physics. Turning toward theology, besides addressing the topics that were referred to in the past—such as: Aquinas’ reading of Genesis, his account of creation as dependence in being, secondary and instrumental causality, and univocal/equivocal predication of God—I bring into discussion Thomas’ concept of the perfection of the universe, which has been virtually unused in this context. (shrink)