EarthKeepers & OceanKeepers
T-R-U-S-T
[PDF] Innovation
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... Innovation From Minnesota Futurists by Mark Symchych ( http://www.mnfuturists.org ) –
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... Seeing Relationships – Professional sees relationships and wholeness most relevant
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FutureThought
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EcoTrekUSA-i4C (
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MINDING GOD: Theology and the Cognitive Sciences by Gregory R. Peterson. Minneapolis: Fortress Press, 2003. 252 pages. Paperback; $19.00. ISBN: 0800634985.
The premise of the book is the conviction that serious consideration of the cognitive sciences stands to affect nearly every facet of Christian theological thinking (p. 12). Minding God is a book-length argument for the validity of this claim.
The author begins with a description of the field of cognitive science with an indication of the shift from using the computer as the model of the mind to the emphasis of the importance of the brain (chap. 2). In chap. 3, he presents the many views on the elusive problem of consciousness. The problem is important because consciousness has in many ways taken the place of the soul (p. 70). The best approach for a nonspecialist is a prudent agnosticism about the ultimate nature of consciousness (p. 71).
Notwithstanding this warning, the author is confident that it is justified to interpret Genesis 2 as conveying the view that consciousness does not descend from above but emerge(s) naturally as the result of biological development (p. 71). Next, the author investigates the problem of freedom (chap. 4). We are bound and free in our personal life because the mind depends on the brain (p. 97), but cognitive science cannot speak about the true freedom (p. 98) discussed by theologians in the context of validity of the doctrine of predestination.
In chap. 5, Peterson presents some experiments on brain activity associated with religious experiences (neureotheology). The author is correct to conclude that to show that a brain state correlates with a certain kind of experience is not to show that such an experience is false (p. 114).
Chapter 6 describes some research on presumed intelligence and self-awareness of animals. The author conveniently states that the burden of proof is on those who deny consciousness of animals (p. 128), yet he agrees that proving consciousness in animals is exceedingly difficult, and the ascription of these traits to instinct alone is difficult to disprove (p. 136). Peterson describes some AI research, although he is not yet ready, along with several other authors, to ascribe intelligence to machines. This type of research leads Peterson away from the belief that we were created in the image of God to the understanding that all of creation reflects the basic character and nature of God (p. 147). The problem is that this seemingly more ecumenical approach simply dilutes the importance of the problem of the image of God.
Chapter 7 discusses sociobiological research on altruism and warns against genetic determinism in the case of morality but concludes with the statement that we are who we are because of our biological heritage (p. 177). The explanation of the original sin in terms of the fall of the first couple the author finds, to be sure, naive; a non-naive view is to see this sin as a dynamic that emerges out of our evolutionary history (p. 178), which sounds very modern and science-conscious but explains nothing.
In the penultimate chapter, the author gives a critique of the argument from design and then, somewhat incongruously, he turns to the problem of the nature of God. He is correct to stress that disanalogies between man and God are more important than analogies and cognitive science is a kind of via negativa in investigating the nature of God (p. 201).
Finally, Peterson argues against treating humans as the apex of creation, pointing to the vastness of the universe (chap. 9). Also, after justifiably criticizing the vision of immortality offered by computer science (through downloading the soul, so to say), he concludes that the matter of eschatology cannot be solved by cognitive science because the latter cannot tell us of existence in alternative realities. Nicely phrased in the last sentence of the book, the matter is resolved by putting faith in not merely a God of minds, but a God who minds (p. 221).
Although Peterson competently presents the many facets of cognitive sciences, he really does not make a convincing argument that they seriously affect theological thinking. The big issues of theology are hardly affected by the developments of cognitive science. Of course, theologians should be familiar with these developments, but any revolutionary change in theology proper should not be expected as the result of this familiarization.
Reviewed by Adam Drozdek, Duquesne University, Pittsburgh, PA 15282.
