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  1. Theological Shamelessness? A Response to Arthur Peacocke and David A. Pailin.Vítor Westhelle - 2000 - Zygon 35 (1):165-172.
    This is a theological response to two programmatic essays, “Science and the Future of Theology: Critical Issues,” by Arthur Peacocke and “What Game is Being Played? The Need for Clarity about theRelationship between Scientific and Theological Understanding,” by David A. Pailin. It argues that the two authors, well informed by the recent developments in science, are reduplicating some methodological and epistemological trends common to nineteenth‐century theology. The feasibility of their project should, therefore, be examined on whether they succeed in answering (...)
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  • Gabriel Marcel and Postmodernism: Perspectives on a Broken World.K. R. Hanley - 1995 - Bulletin de la Société Américaine de Philosophie de Langue Française 7 (1-2):122-147.
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  • “Landscape Plotted and Pieced”: Exploring the Contours of Engagement Between (Neuro)Science and Theology.Pat Bennett - 2019 - Zygon 54 (1):86-106.
    This article—the first of a linked set of three outlining the development and practice of a different approach to science/religion dialogue—begins with an overview of some persistent tensions in the field. Then, using a threefold heuristic of encounter, engagement, and expression, it explores the routes taken by James Ashbrook and Andrew Newberg to develop a dialogue between theology and neuroscience, discussing some of the problems associated with these and their implications for attempts to further develop neurotheology. Finally, it proposes a (...)
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  • “Things Counter, Original, Spare, Strange”: Developing a Postfoundational Transversal Model for Science/Religion Dialogue.Pat Bennett - 2019 - Zygon 54 (1):107-128.
    This second of three articles outlining the development and practice of a different approach to neurotheology discusses the construction of a suitable methodology for the project based on the work of J. Wentzel van Huyssteen. It explores the origin and contours of his concept of postfoundational rationality, its potential as a locus for epistemological parity between science and religion and the distinctive and unique transversal space model for interdisciplinary dialogue which he builds on these. It then proposes a further development (...)
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